Chapter 9: Accounting and Auditing and its degree

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Chapter 9: Accounting and Auditing and its degree

Khajeh Nasir, in chapter 9 of the beginning and the end book, said, “On the day of reckoning, people will be divided into three categories. The first category is the one whom the Quran says, “Those who do an evil deed shall only be rewarded with its like, but those who believe and do good works, either men and women, shall enter the Gardens of Paradise and are provided for without reckoning[1] (Ghafir:40). This category of people are three groups, 1- The people of “Sabiqun”[2] (Forerunner) and A’raf[3] (Insight). It is said in the narration that when this group of people are brought forward for auditing by angels, they would ask angels, what have you given us that must be reckoned with, and we should be held accountable? God says they only tell the truth; your auditing has nothing to do with them. God says to Prophet Muhammad (S) that “And do not drive away those who call upon their Lord, morning and evening, seeking His attention. You are not accountable for them in any way, nor are they accountable for you in any way[4] (Al-An’am:52). But the second group that has no accounting are “Ahl al-Yamin”[5] (the people of the right) who have not sinned. The third group with no accounting are the ones whom Quran says, “Except for those who repent, and believe, and do good deeds. These—God will transform their bad deeds with good deeds[6] (Al-Furqan:70).

The next category is the people who will be held accountable. This category is also divided into three groups; the first group is the one whose book is free from good deeds. The second group is the one about which the Quran says, “These—they will have nothing but the Fire in the Hereafter. Their deeds are in vain therein, and their works are null[7] (Hud:16). And the third group is the one about which the Quran says, “We will proceed to the works they did, and will turn them into scattered dust[8] (Al-Furqan:23).

The next category is the one regarding which the Quran says, “Others have confessed their sins, having mixed good deeds with bad deeds[9] (At-Tawba:102). This category of people is divided into two groups. The first group is the ones who heard the following narration and implied it in their life. “Audit yourself before you are audited”[10]. They will have easy accounting, as Quran says, “He will have an easy settlement[11] (Al-Inshiqaq:8). But the other group is the ones who forgot to reckon themselves; So, they will be accounted for their deeds. “And whoever was discussed in the account is only tormented”[12].

Accounting is gathering the effects of good or bad deeds recorded so people can be judged using them. Justice will be implemented based on those effects. The people who reached the certainty level will be witnesses of the Day of Reckoning. Based on a narration, “The believer’s account will not be postponed to the Day of Judgment”[13].

Explanation

The whole universe is based on calculation, people may see some things in this world without measure due to the veil they have, but on the Day of Resurrection, the truth of the calculation will be apparent to them. “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)[14] (Al-Zalzala:7-8). It is not good to show off our good deeds. “God is enough of a Witness[15] (An-Nisa:79). If someone swears at you, you do not need to answer them. “God suffices as a Reckoner[16] (An-Nisa:6). Allameh Hassanzadeh says, “The beautiful structure of this world and the precise order are all based on accurate calculations and measurements. “You see no discrepancy in the creation of the Compassionate. Look again. Can you see any cracks?[17] (Al-Mulk:3). God’s action is the calculation and measure implemented in the creation of the world and humans. Each has been decorated beautifully. “Most Blessed is God, the Best of Creators[18] (Al-Mu’minun:14)” . There is no place in the universe where there is no order, from atomic particles to distant galaxies; all of them beautifully show the existing order. Order in the world shows monotheism beautifully. Of course, Allameh Tabatabaei said that God is so evident that he does not need proof, “Is there any doubt about God, Flourisher of the heavens and the earth?[19] (Ibrahim:10), and the evidence of order is only for awareness and awakening people. People will call it stupid if someone says that a 100-bead rosary is randomly made in such a way that the melted plastic is pierced by time, and the thread is randomly passed through all the beads tied at the end. Is it possible for someone to see all the orders in the universe and say that no one has set these orders for it? “And when it is said to them, “Believe as the people have believed,” they say, “Shall we believe as the fools have believed?” In fact, it is they who are the fools, but they do not know[20] (Al-Baqara:13). They are fools because they do not believe in God despite all these precise orders, but when they see the order in the rosary, they say someone made it. Even atheists believe in God without knowing it because they only deny Gods that are made in their minds. God is so obvious that He cannot be denied. God is Existence; there is nothing more evident than Him; God cannot be defined at all. He cannot be described because of the intensity of His manifestation. “He is the First and the Last, and the Outward and the Inward, and He is the Knower of all things[21] (Al-Hadid:3).

If a person wakes up from the sleep of neglect and habit, he will see the beauty in the world, even in a leaf, stone, or a piece of wood. Allameh Hassanzadeh said, “The beauty of the universe and humans is because of the unity of creatures. The painter of creation makes the unity of the world by thorough arrangement, precise measurement, perfect shape, balanced ratio, and full integration of parts”. At first, when we look at the creatures, we see them all separated, animals, trees, humans, the sun, moon, and the sky; we see them all separately, but if we think a little deeper, we see that the seed that is planted in the ground, if there were no water, this seed would not grow. So, water is related to the seed. If there were no light, the seed would still not grow, so the light is also related to the seed. The light is from the sun, so the seed and all creations on the earth are also associated with the sun. Similarly, the moon also affects the earth and causes the tides of the seas, and as a result of these activities, the springs flow from the mountains. On the other hand, the fullness and crescent of the moon are related to people’s thoughts. The fullness of the moon expands the mind’s strength and vice versa. People have more nightmares when the moon is full, or crazy people strike more often. Even the monthly habits of animals are related to the moon, blood pressure is also related to the moon in one aspect, and the human body, mainly made up of water, is also associated with the moon. This is true for other animals and plants. A poet says that the whole world will suffer disorder and chaos if you move a particle from its place. Even if an electron is removed from orbit, it affects the universe. The grinding of food by the teeth, the mouth’s saliva, and the very advanced and precise system of rotating the tongue all prepare the food to be cooked in the kitchen of the stomach. The whole-body system will perish eventually if one gland is separated from this system. Humans should examine the accuracy of the gravity of physical objects. How can a human walk on the earth by gravity, a bird fly in the sky, and water particles vaporize and go up? All creatures are united if we look at them carefully, proving their creator’s oneness. Interestingly, we only feel hunger, thirst, fatigue, and pain. We just eat food and ignore the fact that billions of cells are working carefully and precisely to keep the great country of our bodies healthy.

Allameh Hassanzadeh said, “Imam Sadiq (A) said in the book “Tawhid Mufaddal” that the word Cosmos in Greek means adornment. Also, philosophers called this world adornment. They noticed spectacular order and measurement in the universe, which forced them to call this world adornment instead of a system. They wanted to inform others that this world was created with all the greatness and firmness of creation at the utmost beauty. Imam Sadiq (A) also mentioned Aristotle as an eminent. Imam said Aristotle guided people of his time to one knowing creator by proving the unity of the universe”. We have also a narration that says Aristotle was a prophet.

What is the meaning of “Khalq”[22] (Creation) and “Qadr”[23] (Destiny)

Allameh Hassanzadeh: “Imam Reza (A) said, … Do you know what is “Qadar”? The narrator said: No, Imam (A) said: It is “Hindisa”[24] (measurement) and setting limits on survival and annihilation. The word “Hindisa” is an Arabic transformation of the word “Andazeh” (A Persian word that means measure). In Quran, “Qadr”[25] means measure but “Qadar”[26] means specific measure. “Everything We created is precisely measured[27] (Al-Qamar:49). The word “Khalq” means creation with measurement. If a carpenter wants to make a door, first of all, he considers its size and the size of its components (We call this Qadar or Taqdir[28]). Then he cuts the parts based on the measurements and joins them best according to his understanding and vision. Finally, It comes in the form of a door. God created man in his own essence, attributes, and actions, and He said about himself: “He is God; the Creator, the Maker, the Bestower of forms[29] (Al-Hashr:24). He is “Khaliq”[30] (the creator) because He is predestined (measure), and because He creates based on predestination, He is “Bari”[31] (the Maker). He is “Musawir”[32] (Shaper or bestower of forms) because He arranges and combines the forms of beings in the best way”. God is THE Creator, and humans are also creators; God is THE Listener, and we are also Listeners, but He is Necessary Existence, and we are Possible Existence. “It is He Who fashioned (Shaped) you in the wombs as pleased Him[33] (Al-i-Imran:6).

Allameh Continued, “Things in God’s knowledge must have the measure to be created in the material world. So, everything is made and invented according to a specific measure. Therefore, everything is engineered to the appropriate and proper measure in the best possible way”. God’s knowledge of things is the cause of them to come into being in the material world. God’s knowledge of the essences, attributes, and actions of creatures has caused the emergence of worlds; this knowledge is called providential knowledge. In one aspect, whatever is in God’s knowledge is “Qadha”[34], and whatever is in the time and space domain is “Qadar”. So, the knowledge of God gets measurement to emerge in this world with specific measures. It is worth noting that time and space are specific to the material world, and therefore limits only apply to this world.  In simpler terms, the whole universe is the emergence of the Intellect world. The Intellect gets limited, and this world is created. Mulla Sadra has said that all creatures came into being with the existence of the total Intellect[35]. Because the total intellect is the universal reason for all beings, therefore every being is a part of the total intellect. Since humans have the potential to unite with the total intellect thus, every creature becomes part of the total intellect who is the perfect human”.

Allameh continued, “God is beautiful and like beautiful; therefore, whatever He creates is beautiful”. “Say: Each one doth according to his rule of conduct[36] (Al-Isra:86). Do not say that, for example, Satan or infidels are not beautiful. A person’s eyebrow should be curved to be beautiful. The world of existence should be like this. If we remove Satan from the world, the order of existence will collapse. Allameh Tabatabaei in Al-Mizan said, “If there was no Satan, religion, Prophets, and the direct path would not have any meaning”.

Allameh continued, “In several places of the Holy Quran, God Almighty has described Himself as the noble knowledge of Reckon or engineering. “And He is the Swiftest of reckoners[37] (Al-An’am:62). “These will have a share of what they have earned. God is swift in reckoning[38] (Al-Baqara:202). “And even if it be the weight of a mustard-seed, We will bring it up. Sufficient are We as Reckoners[39] (Al-Anbiya:47). God has said about persuasion and encouragement to learn numbers and calculation: “It is He who made the sun radiant, and the moon a light, and determined phases for it—that you may know the number of years and the calculation[40] (Yunus:5). “We have made the night and the day two signs. We erased the sign of the night, and made the sign of the day revealing, that you may seek bounty from your Lord, and know the number of years, and the calculation. We have explained all things in detail” (Al-Isra:12). One of the names of Resurrection is “Yawm Al-Hisab” (The Day of Reckoning). “Those who stray from God’s path will have a painful punishment, for having ignored the Day of Account[41] (Sad:26). “Moses said, “I have sought the protection of my Lord and your Lord, from every tyrant who does not believe in the Day of Account[42] (Ghafir:27). The path of truth is all reckoning, and anyone who deviates from it has strayed from the path of reckoning, and whoever deviates from reckoning will fall into torment, which is the punishment of action.

God said about Himself, “Exalted in degree, Owner of the Throne[43] (Ghafir:15). The word “Rafi’”[44] in the above verse equals 360 in Abjadic count. The Perimeter of a circle is divided into 360 equal parts, each of which is called a degree, and “Darajat” in Arabic means degrees. It would be 360 degrees or “Rafi’ Al-Darajat”. “Rafi’” also points to orbiting celestial bodies (maybe gravity force) as the Holy Quran says, “God is He who raised the skies without pillars that you can see” (Ar-Ra’d:2). This is how God interpreted the movement of the stars in the Qur’an, “It is He who created the night and the day, and the sun and the moon; each floating in an orbit[45] (Al-Anbiya:33). “The sun is not to overtake the moon, nor is the night to outpace the day. Each floats in an orbit[46] (Ya-Sin:40). The Arabic language uses “Waw & Nun” at the end of the verb for those who have intellect. This means stars and celestial bodies have intellect. In another verse, the Holy Quran says, “When Joseph said to his father, “O my father, I saw eleven planets, and the sun, and the moon; I saw them bowing down to me[47] (Yusuf:4).

The people who will not have a reckoning

Khajeh Tusi said, “On the day of reckoning, people will be divided into three categories. The first category is the one whom the Quran says, “Those who do an evil deed shall only be rewarded with its like, but those who believe and do good works, either men and women, shall enter the Gardens of Paradise and are provided for without reckoning”  (Ghafir:40). This category of people are three groups, 1- The people of “Sabiqun”  (Forerunner) and A’raf  (Insight)”. Allameh Hassanzadeh said, “The word “Yawm” (Day), in “Yawm Al-Hisab”[48] (Day of reckoning), “Yawm Al-Qiyama”[49] (Day of Resurrection), “Yawm Tubli Al-Saraeir”[50] (Day when the secrets are disclosed), and other Days that are mentioned in the Holy Quran are referred to the emergence and discovery. “Sabiqun” (Forerunners) are the ones who reached certainty and believe in the Day of reckoning. The Day of Reckoning has happened for these groups while they were in the material world thus in the Hereafter, they provided for without reckoning”. Ibn Arabi said, “The Day of Reckoning for a “Salik”[51] (the wayfarer to God) who enter the divine doctrine will be in this world”.

Therefore, such people reach a point where if they commit a mistake, they will not be punished on the Day of Judgment, but in this world, the mistake will fly around them like a butterfly, and it will appear to them as a headache, illness, or something else. Reckoning every day is one of the principles for the seeker of God. Imam Kazim (A) said that “one who does not audit his deeds every night is not one of our Shias”. In auditing or reckoning of actions, a person sits in a secluded place at the end of the night and before going to sleep and thinks about intentions and actions that he has done during the day. If he has committed a wrong deed, he repents and tries to compensate for the immoral act. For instance, he will donate to charity, fast, pray, or even study. If he has done a good job, he thanks, God. One of the instructions for the seekers is that they should consider their master next to them every night and tell him what he has done during the day.

All people are poor whether they know it or not. “O people! It is you who are the poor, in need of God; while God is the Rich, the Praiseworthy[52] (Fatir:15). In the mystics’ view, a poor person is someone who has realized the inherent poverty of himself and all being. Reaching lightness and existential poverty is the same as reaching the state of unity (Maqam Wahdat[53]). A mystic poem said,

My carpet is better than thousands of kingdoms

I do not exchange one thread of my carpet with whole worlds

Tomorrow, when people come for a reckoning

I will only be accountable for my carpet.

When this group of people is brought forward for auditing by angels, they would ask angels, what have you  given us that must be reckoned with, and we should be held accountable? God says they only tell the truth; your auditing has nothing to do with them. These people truly see themselves as absolute existential poor. Sayyed Ibn Tawus (The great Shia scholar 1193-1266 AD) said, One night in Samarra, I entered the “Sardab”[54] (the cellar where Imam Mahdi (AJ) concealed), and I heard the voice of the Imam (AJ) praying to the one and only creator, saying, “ O God, our Shias are from us and added to us, and they have done wrong and have fallen short and erred. They have seen us as a friend with whom they are satisfied, and we have accepted them for their sins. We bear their sins because of their dependence on us and their return to us, so we became their exclusive to us, and their reliance on us as if we were the owners of sins, for the slave is added to his master, and a dependent—belongings to their masters. O Allah, forgive them of the sins they did relying on our love, hoping for our guardianship, and relying on our intercession, and do not expose them to the evils of our enemies, and let us take charge of them in the hereafter as you have given us their command in this world. And if their deeds are thwarted, then heavier their scales by our guardianship, and raise their ranks with our love”.

Amir Al-Mu’minin Ali (A) said, “When the mystic passes away, the owner of heaven, hell, and the martyr do not find him in the Hereafter. The question is asked, where is the mystic? Imam replied, “In an assembly of virtue, in the presence of an Omnipotent King[55] (Al-Qamar:55). So, In summary, Khajeh said, Three groups of people will not have reckoning in the Hereafter, 1- The people of “Sabiqun”  (Forerunner) and A’raf  (Insight). 2- “Ahl al-Yamin”  (the people of the right) who have not sinned. 3- The ones whom Quran says, “Except for those who repent, and believe, and do good deeds. These—God will transform their bad deeds with good deeds”  (Al-Furqan:70).

The people who will have the reckoning

This category is also divided into three groups; the first group is the one whose book is free from good deeds. It is mentioned in a narration from Prophet Muhammad (S) that he said, “The heavenly gardens that you made by prayer will be on fire (destroyed) as soon as you sin. Mystic Sadr al-Din Qunawi, in his book Arba’een, expresses sweet subjects about the recording of deeds, the combination of good and bad deeds, the transformation of good to bad deeds, and vice-versa, and also the swallowing of smaller good deeds by bigger ones. He mentioned that he had seen these events by intuition. Therefore, a person may have done a lot of good deeds, prayed a lot, or went to Hajj many times, but when he is audited, he finds that his book is empty of good deeds. The people of insight say an actual mystic is someone who does not consider himself worthy of any right and considers all things to be the grace of God; for example, he does not say, “O God, I deserve you give me money because I am your servant, I pray for you, I pray the night prayer, I do not deserve to be hungry. Instead, he says, “O God, you gave me existence, eyes, ears, body, tongue, teeth, whatever you have given me, I had no right and no merit. Whatever you have given me is because of your grace and mercy. I have no right to have them”. If someone is like this, he will not be held accountable on the Day of Judgment, but the one who is like an accountant in this worldly life and says, “O God, I went to Hajj five times, prayed at night for three years, fasted, and gave charity. He will be held accountable in the Hereafter. Humans must ask for God’s mercy and blessing, but they should not consider themselves entitled to something.

The second group is the one about which the Quran says, “These—they will have nothing but the Fire in the Hereafter. Their deeds are in vain therein, and their works are null”  (Hud:16). This means no traces of their good actions are left, as we read in Kumail’s prayer. O Allah, forgive me those sins which tear apart safeguards! O Allah, forgive me those sins which draw down adversities! O Allah, forgive me those sins which alter blessings! O Allah forgive me those sins which hold back supplication! O Allah forgive me those sins which cut down the hopes! O Allah, forgive me those sins which draw down tribulation!

And the third group is the one about which the Quran says, “We will proceed to the works they did, and will turn them into scattered dust”  (Al-Furqan:23).

The people who mixed good and bad deeds

The next category is the one about which the Quran says, “Others have confessed their sins, having mixed good deeds with bad deeds”  (At-Tawba:102). This category of people is divided into two groups. The first group is the ones who heard the following narration and implied it in their life. “Audit yourself before you are audited”. They will have easy accounting, as Quran says, “He will have an easy settlement”  (Al-Inshiqaq:8). But the other group is the ones who forget to reckon themselves; So, they will be accounted for their deeds. “And whoever was discussed in the account is only tormented”.

Auditing is the summation of evil and good deeds in the book of the human soul. Many hadiths say, “Many people who do not deserve to enter heaven will be stopped at the reckoning status and beg for a few good deeds from others”. It is said in the narration that at this time, the reward of one breath of Amir Al-Mu’minin Ali (A), when he slept in the place of the Prophet of God in the “Night of Al-Mabit”[56], is given to his Shias, and they all become the people of Paradise. We must provide the “Wilayat” from this life for the Hereafter. Prayer, fasting, and good deeds are all branches of this Wilayat; they are all branches that go back to their origin. Just as our actions function in our prayers. The critical point is that one of the beautiful Names of God is “Just,” and God’s justice is not canceled for the people of Wilayat; God’s justice includes them as well. Therefore, most of the calamities in this world occur for the Guardian of God and believers; as the narration says, if your feet hit a stone and you feel pain, your sins will be forgiven.

The People who reached the certainty level

The people who reached the certainty level would be witnesses of reckoning Day. Based on a narration, “The believer’s account will not be postponed to the Day of Judgment”. Allameh Hassanzadeh said, “The people of certainty are the owners of the “Great Name”[57]. “Certainty”[58] is one of the beautiful Names of God. “And worship your Lord in order to attain certainty[59] (Al-Hijr:99)”. A person who has reached certainty and is the owner of the Great Name can possess the material world. I was told in a divine intuition that knowledge is higher than certainty because certainty has a limit. Amir Al-Mu’minin Ali (A) said, “If the veil is removed, nothing will be added to my certainty”[60].

Allameh Hassanzadeh said, “If someone reaches certainty, all his sins will be forgiven; if all people reach this level, all their sins will be forgiven”. A youth asked Ibn Abbas (one of the cousins of Prophet Muhammad (S)- a great interpreter of the Holy Quran), “If someone believes in God, will he be harmed by sinning?” Ibn Abbas replied, “What happens if someone has done a lot of good deeds, but he ascribes a partner to God” then Ibn Abbas continued, “If thou ascribe a partner to Allah thy work will fail and thou indeed wilt be among the losers.”[61] (Az-Zumar:65). Youth asked again, “If someone has committed many sins and then attains monotheism, what will be his condition?”. Ibn Abbas was wondering what to answer. The youth said, “I swear to God, Just as associating partners with God destroys all good deeds, monotheism destroys all sins”. Meaning if you reach the certainty level your sins will be forgiven.

The verse of the Holy Quran says, “And worship your Lord in order to attain certainty” (Al-Hijr:99). So, certainty will be attained by worshipping. Attaining certainty means that the “Certainty” Name of God is manifested for you. The owner of Certainty is the one from whom the veils have been removed. Prophet Muhammad (S) said, “Be ashamed of God, blessed and exalted, as you are ashamed of your righteous neighbor, which will increase the certainty”. It means, just as you are ashamed of your neighbor, be ashamed of your God so that you increase certainty. This is an introduction to “presence and meditation”[62]. It means to be ashamed of our Lord and not to do any deed. As the presence increases, human shame also increases, as Allameh Hassanzadeh in Ilahi Nameh said, “God, I am ashamed of the sun and the moon and the stars, I am ashamed of my heart and soul, I am even ashamed of the devil, who are all steadfast in their work, and this weak covenant is unsteady”. “God, there is no question of your forgiveness and mercy, even if you forgive me, what can I do out of shame; You are the witness that I am ashamed of asking for forgiveness”. Man is religious because of his modesty. He is ashamed of his God to sin. Those who reached certainty cannot be compared to those who did not.

Certainty has some signs. The Holy Prophet Muhammad (S) said to Zaid bin Haritha, how are you? Zaid said I woke up in certainty. The Prophet said: What is the sign of your certainty? Zaid said: I have reached a place where I fast during the day and do not sleep at night until morning, and it is as if I am looking at the throne of God and I hear the howling of the people of hell, and I see the people of heaven visiting each other. If you want, I can even say which of your companions is heavenly and which is among hell? The Prophet of God said, “It is enough; you have hit the target, be careful and keep it like this.” Zaid asked Prophet Muhammad (S) to pray for him to become martyred. Prophet prayed, and he was martyred in the war with the infidels. The high number of actions is not the criterion of human happiness and misery in the Hereafter but the quality of the action. A narration says, two rak’ats of the prayer of a knowledgeable person is better than a hundred rak’ats of an ignorant prayer. “We made what is upon the earth an ornament for it, to test them as to which of them is best in conduct[63] (Al-Kahf:7). Of course, it is perfect if someone does the best action in large numbers. Imam Sadiq (A) said, “the meaning of the verse is not referring to a large number of deeds, but a good deed and a good deed is the fear of God and a sincere intention. A pure act is that you do not want anyone to praise you on your excellent deed except God”. We discussed that intention is of a higher degree than action because the intention belongs to the soul.

Prophet Muhammad (S) said: Whoever says “Subhan Allah” (Glory to God), God will plant a tree for him in Paradise, and whoever says “Alhamdulillah” (Parise to God), God will plant a tree for him in Paradise, and whoever says “La Ilaha Illa Allah” (there is no god but Allah), God will plant a tree in Paradise also and whoever says, “Allah u Akbar” God is the Greatest, God will plant another tree for him in heaven. At this time, a man from Quraysh said, O Prophet of God, if this is the case, we have many trees and a garden in heaven. The Prophet said yes, provided you do not send fire from this world to burn them. God says, “O you who believe! obey God, and obey the Messenger, and do not let your deeds go to waste[64] (Muhammad:33).

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


[1] -مَنْ عَمِلَ سَيِّئَةً فَلَا يُجْزَىٰ إِلَّا مِثْلَهَا ۖ وَمَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ يَدْخُلُونَ الْجَنَّةَ يُرْزَقُونَ فِيهَا بِغَيْرِ حِسَابٍ

[2] -سابقون

[3] -الاعراف

[4] -وَلَا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ ۖ مَا عَلَيْكَ مِنْ حِسَابِهِم مِّن شَيْءٍ وَمَا مِنْ حِسَابِكَ عَلَيْهِم مِّن شَيْءٍ

[5] -اهل الیمین

[6] -إِلَّا مَن تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا فَأُولَٰئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ

[7]– أُولَٰئِكَ الَّذِينَ لَيْسَ لَهُمْ فِي الْآخِرَةِ إِلَّا النَّارُ ۖ وَحَبِطَ مَا صَنَعُوا فِيهَا وَبَاطِلٌ مَّا كَانُوا يَعْمَلُونَ

[8]– وَقَدِمْنَا إِلَىٰ مَا عَمِلُوا مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَاءً مَّنثُورًا

[9]– وَآخَرُونَ اعْتَرَفُوا بِذُنُوبِهِمْ خَلَطُوا عَمَلًا صَالِحًا وَآخَرَ

[10] -یحاسبوا انفسکم قبل عن تحاسبوا

[11] -فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا

[12] -و من نوقش فی الحساب فقط عذب

[13] -لا یوخر حساب المومن الی یوم القیامة

[14]– فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ ‎﴿٧﴾‏ وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ ‎﴿٨﴾‏

[15] -وَكَفَىٰ بِاللَّهِ شَهِيدًا

[16]– وَكَفَىٰ بِاللَّهِ حَسِيبًا

[17]– مَّا تَرَىٰ فِي خَلْقِ الرَّحْمَٰنِ مِن تَفَاوُتٍ ۖ فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِن فُطُورٍ

[18]– فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ

[19]– أَفِي اللَّهِ شَكٌّ فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ

[20] -وَإِذَا قِيلَ لَهُمْ آمِنُوا كَمَا آمَنَ النَّاسُ قَالُوا أَنُؤْمِنُ كَمَا آمَنَ السُّفَهَاءُ ۗ أَلَا إِنَّهُمْ هُمُ السُّفَهَاءُ وَلَٰكِن لَّا يَعْلَمُونَ

[21]– هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ

[22] -خلق

[23] -قدر

[24] -هندسه

[25] -قَدْر

[26] -قَدَر

[27] -إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ

[28] -تقدیر

[29] -هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ

[30] -الخالق

[31] -الباری

[32] -المصور

[33] -هُوَ الَّذِي يُصَوِّرُكُمْ فِي الْأَرْحَامِ كَيْفَ يَشَاءُ

[34] -قضا

[35] -اذا کان العقل کان الاشیاء

[36] -قُلْ كُلٌّ يَعْمَلُ عَلَىٰ شَاكِلَتِهِ

[37]– وَهُوَ أَسْرَعُ الْحَاسِبِينَ

[38]– أُولَٰئِكَ لَهُمْ نَصِيبٌ مِّمَّا كَسَبُوا ۚ وَاللَّهُ سَرِيعُ الْحِسَابِ

[39]– وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا ۗ وَكَفَىٰ بِنَا حَاسِبِينَ

[40] -هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَاءً وَالْقَمَرَ نُورًا وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُوا عَدَدَ السِّنِينَ وَالْحِسَابَ

[41]– إِنَّ الَّذِينَ يَضِلُّونَ عَن سَبِيلِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ بِمَا نَسُوا يَوْمَ الْحِسَابِ

[42] -وَقَالَ مُوسَىٰ إِنِّي عُذْتُ بِرَبِّي وَرَبِّكُم مِّن كُلِّ مُتَكَبِّرٍ لَّا يُؤْمِنُ بِيَوْمِ الْحِسَابِ

[43]– رَفِيعُ الدَّرَجَاتِ ذُو الْعَرْشِ

[44] -رفیع

[45]– وَهُوَ الَّذِي خَلَقَ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ ۖ كُلٌّ فِي فَلَكٍ يَسْبَحُونَ

[46] -لَا الشَّمْسُ يَنبَغِي لَهَا أَن تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ ۚ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ

[47]– إِذْ قَالَ يُوسُفُ لِأَبِيهِ يَا أَبَتِ إِنِّي رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًا وَالشَّمْسَ وَالْقَمَرَ رَأَيْتُهُمْ لِي سَاجِدِينَ

[48] -یوم الحساب

[49] -یوم القیامه

[50]– يَوْمَ تُبْلَى السَّرَائِرُ

[51] -سالک الی الله

[52] -يَا أَيُّهَا النَّاسُ أَنتُمُ الْفُقَرَاءُ إِلَى اللَّهِ ۖ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ

[53] -مقام وحدت

[54] -سرداب سامرا

[55]– فِي مَقْعَدِ صِدْقٍ عِندَ مَلِيكٍ مُّقْتَدِرٍ

[56] – After the Prophet’s (S) call to Islam, and after the death of Abu Talib, the infidels of Quraish incited the persecution of Muslims and forced them to renounce Islam. Seeing that the lives of the Muslims were in danger, the Prophet, after making a treaty with the people of Yathrib, ordered the Muslims to migrate to Yathrib. In several stages, they left for Yathrib in small and secret groups away from the eyes of the Quraish. The infidels of the Quraish decided to kill him as a last resort against the invitation of the Prophet (S). A group of Quraysh gathered in Dar Al-Nandwah to determine how to deal with the Prophet (S). Various opinions were presented; But finally, it was decided to select one person from each tribe and attack the Prophet (S) at night and kill him as a group in his house; Because, in this case, his blood would be scattered among all the tribes, and Bani Hashim, who were the family and who would be bloodthirsty if the Prophet (S) died, could not fight with all the Quraysh clans and had to agree to take a ransom. Following the Quraysh’s decision to kill the Prophet (S), Angel Gabriel (A) descended on the Prophet (S) and informed him of the polytheists’ plans and God’s order to migrate. It is stated in verse 30 of Surah Anfal, “When the disbelievers plotted against you, to imprison you, or kill you, or expel you. They planned, and God planned, but God is the Best of planners” (Al-Anfal:30). Therefore, the Prophet (S) decided to leave his house for Yathrib before the polytheists came. On the first night of Rabi’ul Awl in the year 14 of Ba’ath (the first year of Hijrah), the Prophet Muhammad (S) said to Imam Ali (A): “The polytheists want to kill me tonight, will you sleep in my bed?” Imam Ali (A) said: “In this case, will you remain healthy?” The Prophet (S) said: “Yes.” Imam Ali (A) smiled and prostrated in gratitude, when he raised his head from prostration, he said: “Do what you have been assigned so that my eyes, ears, and heart may be sacrificed to you”. Then the Prophet (S) hugged Imam Ali (A) and they both cried and separated. The Holy Prophet (S) stated in the Ghadir sermon that this mission to Imam Ali (A) was from God. (The commandment of God is that he sleeps in his bed). When Imam Ali (A) was sleeping in the bed of the Prophet (S), Angel Gabriel (A) came above his head and Angel Michael (A) below his feet, and Gabriel (A) said, “Blessed are those like you.” O son of Abu Talib! that God will brag about you in front of the angels.” The polytheists surrounded the house of the Prophet (S) from the beginning of the night and the attack was supposed to take place at midnight, but Abee-Lahab said: At this time, the women and children are inside the house, and later the Arabs will say about us that they violated the sanctity of their uncle’s children. Imam Ali (A) closed the doors of the house and drew the curtains. They hit Ali (A) who was sleeping in the bed with a stone to make sure that someone was sleeping in the bed and they had no doubt that he was the Messenger of God. In the morning, when they rushed to the house with bare swords and saw Imam Ali (A) in the bed of the Messenger of God (S), they said: Where is Muhammad? Imam Ali (A) said: “Didn’t you entrust him to me that you are asking me?” You did something that forced him to leave the house.” At this time, they attacked Ali (A) and harassed him, and then dragged him out of the house and beat him. They imprisoned him in Masjid al-Haram for an hour, then released him. They pursued the Prophet (S) in the direction of Medina, while Thor’s cave was on the other side. In another narration, it is stated that when Imam Ali (A) saw them drawing their swords and coming toward him, he took the sword of Khalid bin Waleed, who was in front of everyone, with a trick and drove them away from him. They said: We have nothing to do with you, but tell me, where is Muhammad (S)? He said: I do not know about him. So, the Quraish started searching for the Messenger of God (S). Shia scholars and a group of Sunni scholars believe that the verse of Ashtra (verse 207 of Surah Al-Baqarah) was revealed in honor of Imam Ali (A) in the story of Laylatul Mabit. “And among the people is he who sells himself seeking God’s approval. God is kind towards the servants” (Al-Baqara:207).

[57] -اسم الاعظم

[58] -الیقین

[59] -وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ

[60] -لَوْ كُشِفَ الْغِطَاءُ مَا ازْدَدْتُ يَقِينا

[61] -لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ الْخَاسِرِينَ

[62] -حضور و مراقبه

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

[64]– يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَلَا تُبْطِلُوا أَعْمَالَكُمْ

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