The below article was originally penned in Arabic by Sheikh Hassan Fawzi Fawaz (see https://h7.cl/1dx4f ).It challenges the common misunderstanding of the hadith “أفضل الأعمال أحمزها” (“The best deeds are the most strenuous”). It explains that difficulty alone does not guarantee greater reward. Instead, factors like following the Prophet’s Sunnah and the sincerity behind the action are far more important. The piece highlights how scholars warn against equating hardship with superiority without considering the full religious context and stresses that adhering to the authentic Sunnah is the true measure of a deed’s value.
Question:
What is the source of the well-known ḥadīth: “The best of deeds are those that are the most difficult” (Afdal al-a‘māl aḥmazuhā)?
In the Name of Allah, the Most Gracious, the Most Merciful
This ḥadīth—whether in this exact wording or in a similar form—has become widespread and frequently cited by jurists (fuqahā’), scholars of legal theory (uṣūliyyūn), and theologians (mutakallimūn). We shall, God willing, examine the status of this ḥadīth through three main discussions:
- First, we will identify where this ḥadīth has been employed in the works of major scholars.
- Second, we will investigate the actual source of the ḥadīth in this form or in its close variants.
- Third, we will explore reports that may carry the same meaning, even if not the same wording, such that they may serve as functional equivalents.
We will conclude the discussion by pointing out a beneficial observation relevant to this ḥadīth and to similar cases.
First Discussion: Contexts in Which Scholars Have Cited This Ḥadīth
We have previously indicated that jurists have utilized this ḥadīth in various branches of knowledge:
1. In the Field of Jurisprudence (Fiqh):
This ḥadīth has been used in a number of jurisprudential discussions to establish the superiority of acts that involve greater difficulty or exertion. This type of reasoning can be found in the writings of Shaykh Abū Jaʿfar al-Ṭūsī (d. 460 AH), although he does not explicitly attribute it to any narration. For example, he states:
“It is permissible to stand or ride at ʿArafah — both are allowed. This is also one of al-Shāfiʿī’s two opinions, mentioned in his al-Imlāʾ. In his earlier opinion, he held that riding is preferable. Our proof: the consensus of the [Shi‘i] school. Also, the preference for riding would require evidence. Furthermore, standing is more strenuous than riding, so it ought to be superior.” [1]
This type of reasoning is also found in the works of ʿAllāmah al-Ḥillī (d. 726 AH), who explicitly cites the narration in this context, as seen in al-Tadhkirah, where he says:
“Standing is superior because it is more strenuous, and thus more virtuous, due to the Prophet’s (ṣ) statement: ‘The best of deeds are those that are the most difficult (aḥmazuhā).’” [2]
A similar statement appears in al-Mukhtalaf [3], and likewise in the discussion of whether it is better to perform the stoning (ramy) on horseback [4]. He also references this narration in al-Muntahā while discussing the recommendation of walking during funeral processions, stating:
“Because it is an act of obedience and worship, and walking is more difficult, it entails greater reward — in light of the statement: ‘The best of deeds are those that are the most difficult.’” [5]
Shahīd al-Thānī (d. 966 AH) also cites this narration in al-Rawḍah, when discussing the general preference for walking to ḥajj over riding.[6] Similarly, al-Fāḍil al-Miqdād (d. 826 AH) refers to it when arguing that the middle prayer (ṣalāt al-wusṭā) should be identified as ẓuhr, on the basis that it is the most difficult among the daily prayers.[7]
It is also worth noting how this narration is frequently invoked in attempts to reconcile it with other reports, such as the one that states: “The intention of the believer is better than his action.” In response, Shahīd al-Awwal (d. 786 AH) remarked:
“There is no doubt that action is more strenuous than intention — so how can it be inferior?” [8]
2. In the Field of Legal Theory (Uṣūl al-Fiqh)
This ḥadīth has also been referenced in uṣūl al-fiqh. For instance, al-Muḥaqqiq al-Ḥillī (d. 676 AH) refers to it when discussing the issue of whether, in the case of disagreement within the Muslim community over two legal positions, one is obligated to adopt the more difficult (athqal) of the two [9]. In this context, he writes:
“Those who advocate for following the more difficult position offer two arguments:
First, that adopting the more difficult course is more precautionary (aḥwaṭ), and thus must be followed.
Second, that acting on the more difficult position is more meritorious, and therefore obligatory.
As for its being more meritorious, that is due to the saying of the Prophet (ṣ): ‘The best acts of worship are those that are the most strenuous (aḥmazuhā).’
And if the more difficult act is indeed superior, then it must be pursued, for that which is better is also more virtuous, and one must hasten toward virtue.”
ʿAllāmah al-Ḥillī (d. 726 AH) also refers to the ḥadīth when discussing the theological question of whether the Prophet Muḥammad (ṣ) was bound by ijtihād (personal legal reasoning) [10]. While engaging with the arguments of those who claimed the Prophet engaged in ijtihād—likely referencing al-Maḥṣūl by Fakhr al-Dīn al-Rāzī (d. 606 AH)—he writes:
“Third: Acting according to ijtihād is more strenuous than acting upon direct textual evidence. Therefore, it entails greater reward, due to the Prophet’s statement: ‘The best of deeds are those that are most difficult’ (aḥmazuhā), i.e., the most strenuous. If the Prophet (ṣ) did not perform ijtihād while the community did, this would imply that the community was more virtuous than the Prophet himself—an assertion that is categorically false by consensus.” [11]
Moreover, after the era of Kifāyat al-Uṣūl [12], this narration became frequently employed in uṣūlī works when addressing the question of whether a person is entitled to reward (thawāb) for fulfilling preliminary steps (muqaddamāt) of an obligation. According to general uṣūlī principles, reward is not due for preliminary acts in and of themselves. Yet, reports suggest that some of these acts do carry reward. This is then rationalized by arguing that performing the preliminary acts—as means to fulfill an obligation—renders the act more burdensome and effortful, and thus makes it among “the best of deeds”, precisely because it has become the most strenuous of them.
3. As for Theology (ʿIlm al-Kalām)
This hadith has also been cited in theological discussions, such as the debate over the superiority of prophets (anbiyāʾ) over angels. For example, ʿAllāmah al-Ḥillī (d. 726 AH) refers to it in his argument for the greater merit of prophets, stating:
“[The prophets are superior] due to their engagement in worship despite the presence of drives such as lust and anger, and other external obstacles—thus their worship is more strenuous. And the Prophet (ṣ) said: ‘The best of deeds are those that are most strenuous (aḥmazuhā).’” [13]
This line of reasoning also appears in the works of Fakhr al-Dīn al-Rāzī (d. 606 AH) [14] and al-Muḥaqqiq al-Ḥillī (d. 676 AH)[15], although they cite the ḥadīth with a slight variation in wording: “The best of acts of worship are those that are most arduous (aḥmazuhā).”
Moreover, some theologians reference this ḥadīth in discussions about divine justice (ʿadl) and whether the differing spiritual capacities and predispositions among people conflict with God’s justice [16]. The clarification offered is as follows: such differences in innate or circumstantial traits would imply injustice only if divine judgment failed to account for those individual distinctions when evaluating deeds and assigning reward or punishment. However, there is no doubt that these personal factors are taken into account within the divine balance. Thus, “the best of deeds are the most strenuous” becomes a principle indicating that both the deed and the degree of hardship faced in performing it are considered.
In this light, the proportion between an individual’s inherent disposition and the actions expected of them is observed. Those with greater capacity and favourable conditions for obedience are expected to perform more good deeds and attain greater outcomes. Conversely, someone with stronger tendencies toward sin is held to a lighter standard and expected to achieve a more modest result.
Section Two: On the Source of This Ḥadīth
This ḥadīth does not appear in any of our primary (original) Shīʿī ḥadīth collections [17]. However, it is reported in Biḥār al-Anwār, where al-ʿAllāmah al-Majlisī (d. 1111 AH) refers to it as “the well-known ḥadīth among the Shīʿa and Sunnīs” (al-khabar al-mashhūr bayna al-khāṣṣa wa-l-ʿāmma). [18]
The “fame” (shuhra) referred to here is not a narrative fame—i.e., it is not famous due to being transmitted through many reliable chains of transmission (asānīd). Rather, what is meant is its doctrinal or jurisprudential fame: it is widely cited or referenced in the works of jurisprudence (fiqh), legal theory (uṣūl al-fiqh), and theology (kalām). In fact, there is not a single known chain of transmission for this ḥadīth in our canonical sources—let alone to the extent that one could claim it has become “famous” in a narrative sense.
This interpretation is supported by what we observe in practice, and also by the words of al-Majlisī himself, who expresses scepticism about the authenticity of this ḥadīth in some of his own discussions. For example, when discussing whether prayer is superior to ḥajj—contrary to what some narrations may seem to imply about the superiority of ḥajj—he says:
“As for the ḥadīth ‘The best of deeds are those that are most strenuous (aḥmazuhā),’ even if we were to assume its authenticity, its meaning is that the best deed within each category is the most difficult of that category—such as performing wuḍūʾ in the cold versus the heat, ḥajj on foot versus on a mount, fasting in the summer versus in the winter, and similar examples.” [19]
This interpretation was also mentioned by his father in Rawḍat al-Muttaqīn, where he likewise expresses uncertainty about the authenticity of the ḥadīth, stating:
“And as for what is narrated from the Prophet (ṣ): ‘The best of deeds are the most strenuous’—if it were authentic…” [20]
This further confirms that even those who cited the ḥadīth did not necessarily view it as definitively traceable to the Prophet in terms of formal transmission, but rather as a widely quoted maxim in legal and theological discourse.
As for the Sunni sources, what is found in Kashf al-Khafāʾ reads as follows:
“The best acts of worship (or, in another version: the best deed) are the most strenuous (aḥmazuhā).” Al-Durr al-Mukhtār, following al-Zarkashī, states: ‘It is not known.’ Ibn al-Qayyim, in his commentary on Manāzil al-Sāʾirīn, says: ‘It has no basis.’ Al-Mizzī calls it one of the odd (gharīb) ḥadīths, and it is not found in any of the Six Books. However, al-Qārī, in al-Mawḍūʿāt al-Kubrā, says: ‘Its meaning is correct, for both Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim narrate from ʿĀʾisha: “The reward is according to the amount of hardship.”’”
He continues in al-Laʾālīʾ by citing that Muslim, in his Ṣaḥīḥ, narrates from ʿĀʾisha: “Your reward is proportionate to your hardship.” It is also reported in Nihāyat of Ibn Athīr from Ibn ʿAbbās in the wording: “The Messenger of Allah (ṣ) was asked: ‘Which deeds are best?’ He replied: ‘The most strenuous among them (aḥmazuhā).’” The term aḥmazuhā, with a soft ḥāʾ and a zāy, means “the strongest and most difficult.” [21]
In any case, this ḥadīth in this precise wording has no trace in our [Shīʿī] books. Its origin is derived from Sunni sources.
Section Three: On What Supports This Ḥadīth in Terms of Its Meaning
As has been previously noted, some scholars from the Sunni tradition have sought to support the authenticity of this ḥadīth by citing what is narrated in Ṣaḥīḥ Muslim. Regardless of the exact wording found there—and whether it can actually be invoked to support the intended meaning—especially in light of what appears in that narration where the Prophet (ṣ) reportedly said: “According to your hardship—or he said: your expenditure” [22], the real point at issue is whether this narration can be used to uphold the claim that the most rewarding acts are those involving the greatest hardship.
Such a claim, in its unrestricted form, is indefensible. In fact, the opposite is often supported—particularly if the comparison is between acts performed by two different individuals such as Zayd and ʿAmr, where there is a disparity in knowledge or virtue. This is illustrated by reports such as: “The sleep of the scholar is better than the night vigil of the ignorant” [23].
Consequently, some scholars have introduced restrictions or qualifications on the claim—such as requiring the comparison to be within the same category of actions, or that both acts are performed by the same individual, or similar forms of contextualization.
What we believe to be most appropriate in this context is to set aside this ḥadīth altogether and avoid delving into efforts to reinterpret or reconcile it through forced harmonization with other narrations. Instead, we should turn our attention to what has been reliably established in well-known, authoritative Shīʿī sources. Based on our investigation, there are three narrations most relevant to this discussion.
First Ḥadīth: The Reports Regarding Imam ʿAlī’s Preference for the Harder of Two Righteous Acts
The first narration comes from numerous widespread (mustaḍfīḍ) reports stating that whenever the Commander of the Faithful (ʿAlī, (a)) was presented with two options—both of which were pleasing to Allah—he would always choose the one that was harder on his body [25]. It is worthwhile here to quote the text transmitted by Shaykh al-Ṣadūq (d. 381 AH) in al-Amālī, which he reports with a reliable chain of transmission from Muḥammad ibn Qays al-Bajalī, a trustworthy narrator, from Abū Jaʿfar (al-Bāqir) (a), who said:
“By Allah, ʿAlī (a) used to eat like a servant eats, and sit like a servant sits. He would buy two coarse Yemeni shirts (sinbālānī), allow his servant to choose between them, and then wear the other. If its sleeve extended past his fingers, he would cut it; and if it reached past his heel, he would hem it. For five years he ruled and never laid one brick atop another, nor one stone atop another. He never allotted any land as fief, nor left behind a single dinar or dirham. Though he fed people wheat bread and meat, he himself would return home and eat barley bread with vinegar and oil. And never were two choices presented to him—both pleasing to Allah—except that he chose the one that was more difficult upon his body. He emancipated one thousand slaves, all through the toil of his own hands, such that his hands were calloused and his face perspired. No one else could endure what he did. Indeed, he used to pray one thousand rakʿahs every day and night. And the closest of people in similarity to him was ʿAlī ibn al-Ḥusayn (a), and no one after him was able to match his deeds.” [26]
Commentary:
The subject of this narration revolves around one necessary objective or two alternatives, where comparison was made to choose the more arduous path—not necessarily because it held greater reward, but possibly due to the spiritual discipline (jihād al-nafs) involved in undertaking what was more challenging.
Second Ḥadīth: The Statement of Imām ʿAlī in Nahj al-Balāgha
The second narration is the statement of the Commander of the Faithful (a) as recorded in Nahj al-Balāgha:
“The best of deeds is that which you force yourself to do.” [27]
This statement is not directly related to the idea that the greater the hardship, the greater the reward. Rather, it is more closely tied to the concept of struggling against the self (jihād al-nafs) and resisting one’s carnal inclinations. As such, one interpretation of this passage reads:
“The meaning is that Allah has imposed obligations upon His servants and has encouraged them toward supererogatory acts (nawāfil), assigning to them what they are capable of as a means of disciplining their souls and subduing their desires. Therefore, every act that contradicts the inclinations of the soul is more effective in purifying a person, bringing them nearer to Allah, and severing their attachment to the material world. As such, it becomes more virtuous and meritorious. For forcing the soul to do something indicates its difficulty, and the more difficult it is, the more effective it is in disciplining the self and breaking its whims. Accordingly, it brings greater spiritual benefit and superior reward.” [28]
Third Ḥadīth: The Report of ʿAmmār al-Sābātī
The third narration is from ʿAmmār al-Sābātī, who asked Abū ʿAbdillāh (Imam al-Ṣādiq (a)):
“I asked Abū ʿAbdillāh (a): Which is the better act of worship, that which is performed in secret with your Imam, who is concealed under the rule of falsehood, or the worship done openly in the time of truth and its rule with your manifest Imam?”
He replied:
“O ʿAmmār, charity done secretly—by God—is better than charity done publicly. Likewise—by God—your worship in secret with your Imam concealed under the rule of falsehood, and your fear of your enemy during the state of concealment, is better than the worship of someone who worships God—may He be glorified—in the time of truth with the manifest Imam under the rule of truth. Worship performed under fear during the rule of falsehood is not the same as worship done securely in the time of truth.” [29]
This narration is the most farfetched in terms of its implication. Upon examining it in light of the comparison drawn with secret charity, it becomes evident that the superiority lies in the purity of sincerity in obeying Allah under the conditions of fear during the rule of falsehood. Otherwise, it is not inherently clear that secret charity is more arduous than open charity—rather, it is simply less prone to ostentation. This is why secret charity is mentioned alongside secret worship, both being emphasized for their superiority [30].
Note:
In the words of Shaykh al-Anṣārī (d. 1281 AH), after citing this narration on certain occasions, he mentions that it has become firmly rooted in people’s minds (irtikāz) that “Reward is proportionate to hardship”[31]. However, this assumption is neither self-evident nor properly substantiated.
Indeed, there is another factor at play here: If obedience is accompanied by patience in the face of afflictions, contentment with the decree of Allah, and similar concepts, then the increased reward is not due to the act itself but rather stems from an independent reward for patience and acceptance.
This is supported by a narration from Imam al-Ṣādiq (a) who said:
“When a believer enters his grave, his prayers are placed to his right, his charity to his left, and his good deeds overshadow him, while patience stands apart. When the two angels entrusted with questioning him enter, patience says to the prayers, charity, and good deeds: ‘Stand by your companion, and if you are unable to protect him, I will take his place.’“[32]
It should be noted that the essence of obedience to Allah lies in adhering to the Sunnah, free from any unnecessary complications. It has been narrated from Imam Ali ibn al-Husayn (a) that:
“The most excellent deeds before Allah are those performed in accordance with the Sunnah, even if they be few.”[33]
The Messenger of Allah (s) declared:
“No word, no deed, no intention has value unless it conforms to the Sunnah.”[34]
Imam al-Sadiq (a) is narrated to have said:
“I detest the man who comes asking about the Messenger’s practice, only to say ‘Should I add more?’ – as though imagining the Messenger of Allah had neglected something…”[35]
This helps us understand the reliable narration from Hannān ibn Sudayr, who reported:
“My father, Abū Ḥamzah al-Thumālī, ‘Abd al-Raḥīm al-Qaṣīr, Ziyād al-Aḥlām, and I went to see Abū Ja‘far [Imam al-Bāqir] (a). When he noticed Ziyād’s skin peeling, he asked him, ‘From where did you enter the state of iḥrām?’ Ziyād replied, ‘From Kufa.’ The Imam asked, ‘Why did you assume iḥrām from Kufa?’ Ziyād said, ‘I heard from some of your followers that the farther one enters iḥrām, the greater the reward.’ The Imam responded, ‘Only a liar could have told you that!’
Then, he turned to Abū Ḥamzah and asked, ‘From where did you enter iḥrām?’ He replied, ‘From al-Rabadhah.’ The Imam asked, ‘Why?’ Abū Ḥamzah explained, ‘Because I heard that the grave of Abū Dharr is there, and I did not wish to pass it by.’
Next, he asked my father and ‘Abd al-Raḥīm, ‘From where did you two enter iḥrām?’ They said, ‘From al-‘Aqīq.’ The Imam replied, ‘You have done well in following the concession and adhering to the Sunnah. Whenever I am presented with two permissible options, I always choose the easier one—for indeed, Allah is gentle and loves gentleness, and He grants for ease what He does not grant for hardship.’”[36]
And what is meant by the Sunnah is that which was instituted by the Messenger of Allah (a), and it also includes the Sunnah of the Imams after him (a) if it is established that they had their own particular practices. However, following the Sunnah of the Messenger of Allah (a) is superior, as evidenced by what is narrated in the reliable tradition (muʿtabarah) of Ḥanān ibn Sudayr, from his father, who said:
“I, my father, grandfather, and uncle entered a bathhouse in Medina. A man in the changing area said to us: ‘Where are you from?’ We said: ‘From Iraq.’ He asked: ‘Which part of Iraq?’ We replied: ‘Kūfah.’ He said: ‘Welcome, O people of Kūfah! You are the inner garment (al-shiʿār) rather than the outer one (al-dithār).’ Then he said: ‘What prevents you from using waist wrappers (izar)? Verily, the Messenger of Allah (s) said: “The private parts of a believer are unlawful (ḥarām) upon another believer.”’ So he sent for a piece of cotton cloth, tore it into four parts, gave each of us one, and we entered the bathhouse wearing them.
When we were in the hot room, he turned to my grandfather and said: ‘O elder! What prevents you from dyeing your hair?’ My grandfather replied: ‘I witnessed someone better than both you and me who did not dye his hair.’ The man became visibly upset — his anger was apparent to us in the bathhouse — and asked: ‘Who is that who is better than me?’ He replied: ‘I witnessed ʿAlī ibn Abī Ṭālib (a) and he did not dye his hair.’ At this, the man bowed his head and began to sweat profusely, then said: ‘You have spoken truthfully and done well.’ Then he said: ‘O elder, if you choose to dye, the Messenger of Allah (a) did so, and he is better than ʿAlī (a); but if you choose not to, then you follow the Sunnah of ʿAlī.’
When we left the bathhouse, we inquired about the man, and it turned out that he was ʿAlī ibn al-Ḥusayn (a), accompanied by his son, Muḥammad ibn ʿAlī (a).” [41]
This is the conclusion of what we intended to clarify in this brief treatment. All praise belongs to Allah, Lord of the worlds.
[1] al-Khilāf 2/337
[2] at-Tadhkira 8/171
[3] Mukhtalif ash-Shīʿa 4/246
[4] Mukhtalif ash-Shīʿa 4/262
[5] Muntahā al-Maṭlab 7/270-271
[6] ar-Rawḍa al-Bahiyya 2/170-171
[7] Kanz al-ʿIrfān 1/62
[8] al-Qawāʿid wa al-Fawāʾid 1/108, see also Tamhīd al-Qawāʿid p.361 and Mirʾāt al-ʿUqūl 7/84
[9] Maʿārij al-Uṣūl p.295
[10] Nihāyat al-Wuṣūl ilā ʿIlm al-Uṣūl 5/172
[11] Nihāyat al-Wuṣūl ilā ʿIlm al-Uṣūl 5/180
[12] Kifāyat al-Uṣūl p.110
[13] Taslīk an-Nafs ilā Ḥaẓīrat al-Quds p.194
[14] al-Arbaʿīn fī Uṣūl ad-Dīn 2/178-180
[15] al-Maslak fī Uṣūl ad-Dīn p.288
[16] Anwār al-Uṣūl 1/259
[17] The books of ḥadīth are divided by certain criteria into original and subsidiary books. The original books are those considered on their own merit, not as transmitters of earlier books like al-Maḥāsin, Baṣāʾir ad-Darajāt, Tafsīr al-Qummī or al-ʿAyāshī, al-Kāfī, and the books of al-Ṣaduqīn and Shaykh al-Mufīd and Shaykh Abī Jaʿfar al-Ṭūsī. In contrast, subsidiary books collect the heritage of predecessors as with al-Wasāʾil, al-Wāfī, and Biḥār al-Anwār. Hence, when reviewing the ḥadīth transmitted by al-Ḥurr, al-Fayḍ, or Allāmah al-Majlisī, one must observe the sources these scholars relied upon in transmitting the ḥadīth.
[18] Biḥār al-Anwār 79/228
[19] Mirʾāt al-ʿUqūl 7/105
[20] Rawḍat al-Muttaqīn 2/40
[21] Kashf al-Khafāʾ 1/55
[22] Ṣaḥīḥ Muslim 4/32
[23] al-Kāfī 1/12-13
[24] And it does not include the book ʿUyūn al-Ḥikam wa al-Mawāʿiẓ (Layyithī), p.218 where it is stated: “Reward for action is according to the effort.”
[25] al-Kāfī 8/129-130 and al-Amālī (al-Ṭūsī) p.692; the isnād includes Saʿīd ibn ʿAmr al-Jaʿfī without praise or blame, and another isnād in al-Kāfī 8/163 includes al-Ḥasan ibn aṣ-Ṣayqal who may be considered trustworthy due to being narrated from by notable scholars..
[26] al-Amālī (al-Ṣaduq) p.281-282
[27] Nahj al-Balāgha p.511
[28] Minhāj al-Barāʿa fī Sharḥ Nahj al-Balāgha 21/315
[29] al-Kāfī 1/333-334; the isnād of this ḥadīth includes ʿAlī ibn Mirdās without praise or blame in the companions’ books. What eases the concern is that al-Ṣaduq narrated this ḥadīth in Kamāl ad-Dīn wa Tamām an-Niʿma 2/645-646 through a chain that can be authenticated. In either case, trust in the content is sufficiently established.
[30] al-Kāfī 4/8
[31] Farāʾid al-Uṣūl 2/464
[32] al-Kāfī 2/90
[33] al-Kāfī 1/70
[34] al-Kāfī 1/70
[35] Man Lā Yaḥḍuruhu al-Faqīh 1/479
[36] Tahdhīb al-Aḥkām 5/52
[37] The house where clothes are removed
[38] al-Shiʿār: the clothing adjacent to the body, al-Didhār: the clothing above al-Shiʿār. Allāmah al-Majlisī said in Mirʾāt al-ʿUqūl 22/398: “The purpose is to clarify the limit of confidentiality and secrecy.”
[39] A type of fabric, Persian origin but Arabized
[40] Meaning: his intention
[41] al-Kāfī 6/498
