[17] وَ بِهَذَا الْإِسْنَادِ عَنْ يُونُسَ عَنْ سَعْدَانَ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ لَمْ يُنْعِمْ عَلَى عَبْدٍ نِعْمَةً إِلَّا وَ قَدْ أَلْزَمَهُ فِيهَا الْحُجَّةَ مِنَ اللَّهِ فَمَنْ مَنَّ اللَّهُ عَلَيْهِ فَجَعَلَهُ قَوِيّاً فَحُجَّتُهُ عَلَيْهِ الْقِيَامُ بِمَا كَلَّفَهُ وَ احْتِمَالُ مَنْ هُوَ دُونَهُ مِمَّنْ هُوَ أَضْعَفُ مِنْهُ And by this chain, from Yunus, from Sa’dan, raising it, (It has been narrated) from Abu Abdullah -asws having said: ‘Allah -azwj does not Favour upon a servant with a Bounty unless He -azwj has Necessitated with regards to it the Proof -asws from Allah -azwj .
So the one whom Allah -azwj Favours upon, so He -azwj would Make him strong, so the Proof is established upon him with what He -azwj Encumbers him with, and the toleration of the one who is below him from the ones who are weaker than him (in understanding).
And the one whom Allah -azwj Favours upon, so He -azwj would Make him capacious upon it, so the Argument upon him is his wealth. Then He -azwj Pacted him with (helping) the poor afterwards by his optional (helping). And the one whom Allah -azwj Favours upon, so He -azwj would Make him noble in his house, beautiful in his image.
So the Argument upon him is that he should Praise Allah -azwj the Exalted upon that, and that he should not be insolent upon others, so that he would prevent the rights of the weak due to his noble state and his beauty’.