AL-KAFI VOLUME 2 Part 1

الكافي

AL-KAFI

ج 2

Volume 2

Part 1 out of 8

للمحدِّث الجليل والعالم الفقيه الشيخ محمد بن يعقوب الكليني المعروف بثقة الإسلام الكليني المتوفى سنة 329 هجرية

Of the majestic narrator and the scholar, the jurist, the Sheykh Muhammad Bin Yaqoub Al-Kulayni

Well known as ‘The trustworthy of Al-Islam Al-Kulayni’

Who died in the year 329 H

AL-KAFI VOLUME 2 Part 1

THE BOOK OF BELIEF (Emān) AND DISBELIEF (KUFR)

بَابُ طِينَةِ الْمُؤْمِنِ وَ الْكَافِرِ

Chapter 1 – The clay of the Momin (Believer) and the disbeliever (Kafir)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنْ رَجُلٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ النَّبِيِّينَ مِنْ طِينَةِ عِلِّيِّينَ قُلُوبَهُمْ وَ أَبْدَانَهُمْ وَ خَلَقَ قُلُوبَ الْمُؤْمِنِينَ مِنْ تِلْكَ الطِّينَةِ وَ جَعَلَ خَلْقَ أَبْدَانِ الْمُؤْمِنِينَ مِنْ دُونِ ذَلِكَ وَ خَلَقَ الْكُفَّارَ مِنْ طِينَةِ سِجِّينٍ قُلُوبَهُمْ وَ أَبْدَانَهُمْ

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Rabie Bin Abdullah, from a man,

(It has been narrated) from Ali^-asws Bin Al-Husayn^-asws having said: ‘Allah^-azwj Mighty and Majestic Created the Prophets^-as from the clay of Illiyeen, their^-as hearts and their^-as bodies, and Created the hearts of the Momineen (plural of Momin) from that very clay, and Made the creation of the bodies of the Momineen (plural of Momin) to be from besides that; and He^-azwj Created the disbelivers from the clay of Sijjeen – their hearts as well as their bodies.

فَخَلَطَ بَيْنَ الطِّينَتَيْنِ فَمِنْ هَذَا يَلِدُ الْمُؤْمِنُ الْكَافِرَ وَ يَلِدُ الْكَافِرُ الْمُؤْمِنَ وَ مِنْ هَاهُنَا يُصِيبُ الْمُؤْمِنُ السَّيِّئَةَ وَ مِنْ هَاهُنَا يُصِيبُ الْكَافِرُ الْحَسَنَةَ فَقُلُوبُ الْمُؤْمِنِينَ تَحِنُّ إِلَى مَا خُلِقُوا مِنْهُ وَ قُلُوبُ الْكَافِرِينَ تَحِنُّ إِلَى مَا خُلِقُوا مِنْهُ .

Then He^-azwj Blended between the two clays. Thus, from this the Believer begets the disbeliever, and the disbeliever begets the Believer, and from over here the Believer commits the evil and from over here the disbeliever does good deeds. So the hearts of the Momineen (plural of Momin) yearn towards what they had been Created from, and the hearts of the disbelievers yearn towards what they have been Created from’.[1]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنِ النَّضْرِ بْنِ شُعَيْبٍ عَنْ عَبْدِ الْغَفَّارِ الْجَازِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْمُؤْمِنَ مِنْ طِينَةِ الْجَنَّةِ وَ خَلَقَ الْكَافِرَ مِنْ طِينَةِ النَّارِ

Muhammad Bin Yahya, from Muhammad Bin Al Hassan, from Al Nazar Bin Shuayb, from Abdul Ghaffar Al Jaazy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Created the Believer from the clay of the Paradise, and Created the disbeliever from the clay of the Fire’.

وَ قَالَ إِذَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ بِعَبْدٍ خَيْراً طَيَّبَ رُوحَهُ وَ جَسَدَهُ فَلَا يَسْمَعُ شَيْئاً مِنَ الْخَيْرِ إِلَّا عَرَفَهُ وَ لَا يَسْمَعُ شَيْئاً مِنَ الْمُنْكَرِ إِلَّا أَنْكَرَهُ

And he^-asws said: ‘And when Allah^-azwj Mighty and Majestic Intends goodness with a servant, Cleans his soul and his body, so he does not hear anything from the goodness except that he recognises it, and he does not hear anything from the evil except that he rejects it’.

قَالَ وَ سَمِعْتُهُ يَقُولُ الطِّينَاتُ ثَلَاثٌ طِينَةُ الْأَنْبِيَاءِ وَ الْمُؤْمِنُ مِنْ تِلْكَ الطِّينَةِ إِلَّا أَنَّ الْأَنْبِيَاءَ هُمْ مِنْ صَفْوَتِهَا هُمُ الْأَصْلُ وَ لَهُمْ فَضْلُهُمْ وَ الْمُؤْمِنُونَ الْفَرْعُ مِنْ طِينٍ لَازِبٍ كَذَلِكَ لَا يُفَرِّقُ اللَّهُ عَزَّ وَ جَلَّ بَيْنَهُمْ وَ بَيْنَ شِيعَتِهِمْ

He (the narrator) said, ‘And I heard him^-asws saying: ‘The clays are three (types) – the clay of the Prophets^-asws, and the Believer is from that very clay except that the Prophets^-as, they^-as are from its elite. They^-as are the roots, and for them^-as is their^-as merit, and the Momineen (plural of Momin) are the branches from the sticky clay, thus Allah^-azwj Mighty and Majestic will not Separate between them^-as and their^-as Shia’.

وَ قَالَ طِينَةُ النَّاصِبِ مِنْ حَمَإٍ مَسْنُونٍ وَ أَمَّا الْمُسْتَضْعَفُونَ فَمِنْ تُرَابٍ لَا يَتَحَوَّلُ مُؤْمِنٌ عَنْ إِيمَانِهِ وَ لَا نَاصِبٌ عَنْ نَصْبِهِ وَ لِلَّهِ الْمَشِيئَةُ فِيهِمْ .

And he^-asws said: ‘The clay of the Hostile One (Nasibi) is from [15:26] from black mud Fashioned into shape; and as for the weak ones (of understanding), so (they are) from dust. Neither does the Believer change over from his Emān (belief), nor does the Hostile One (Nasibi) change over from his hostility, and for Allah^-azwj, there is the Volition regarding them’.[2]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ صَالِحِ بْنِ سَهْلٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ مِنْ أَيِّ شَيْ‏ءٍ خَلَقَ اللَّهُ عَزَّ وَ جَلَّ طِينَةَ الْمُؤْمِنِ فَقَالَ مِنْ طِينَةِ الْأَنْبِيَاءِ فَلَمْ تَنْجَسْ أَبَداً .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Salih Bin Sahl who said,

‘I said to Abu Abdullah^-asws, ‘May I be sacrificed for you^-asws! From which thing did Allah^-azwj Mighty and Majestic Create the clay of the Believer?’ So he^-asws said: ‘From the clay of the Prophets^-as, so they would never be unclean, ever!’[3]

مُحَمَّدُ بْنُ يَحْيَى وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ غَيْرِهِ عَنْ مُحَمَّدِ بْنِ خَلَفٍ عَنْ أَبِي نَهْشَلٍ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ جَلَّ وَ عَزَّ خَلَقَنَا مِنْ أَعْلَى عِلِّيِّينَ وَ خَلَقَ قُلُوبَ شِيعَتِنَا مِمَّا خَلَقَنَا مِنْهُ وَ خَلَقَ أَبْدَانَهُمْ مِنْ دُونِ ذَلِكَ وَ قُلُوبُهُمْ تَهْوِي إِلَيْنَا لِأَنَّهَا خُلِقَتْ مِمَّا خُلِقْنَا مِنْهُ

Muhammad Bin Yahya, and someone else, from Ahmad Bin Muhammad, and someone else, from Muhammad Bin Khalaf, from Abu Nahshal who said, ‘Muhammad Bin Ismail narrated to me, from Abu Hamza Al Sumaly who said,

‘I heard Abu Ja’far^-asws saying that Allah^-azwj Majestic and Mighty created us^-asws from the high Illiyeen and Created the hearts of our^-asws Shia from what He^-azwj Created us^-asws from, and Created their bodies from besides that, and their hearts lend to yearn towards us^-asws, because these have been Created from what we^-asws have been Created from’.

ثُمَّ تَلَا هَذِهِ الْآيَةَ كَلَّا إِنَّ كِتابَ الْأَبْرارِ لَفِي عِلِّيِّينَ وَ ما أَدْراكَ ما عِلِّيُّونَ كِتابٌ مَرْقُومٌ يَشْهَدُهُ الْمُقَرَّبُونَ

Then he^-asws recited these Verses [83:18] Nay! Most surely the record of the righteous shall be in the Iliyeen. [83:19] And what will make you know what the highest Iliyeen is? [83:20] It is a written book, [83:21] Those of Proximity witness it.

وَ خَلَقَ عَدُوَّنَا مِنْ سِجِّينٍ وَ خَلَقَ قُلُوبَ شِيعَتِهِمْ مِمَّا خَلَقَهُمْ مِنْهُ وَ أَبْدَانَهُمْ مِنْ دُونِ ذَلِكَ فَقُلُوبُهُمْ تَهْوِي إِلَيْهِمْ لِأَنَّهَا خُلِقَتْ مِمَّا خُلِقُوا مِنْهُ ثُمَّ تَلَا هَذِهِ الْآيَةَ كَلَّا إِنَّ كِتابَ الفُجَّارِ لَفِي سِجِّينٍ وَ ما أَدْراكَ ما سِجِّينٌ كِتابٌ مَرْقُومٌ وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ .

And He^-azwj Created our^-asws enemies from Sijjeen, and Created their adherents from what He^-azwj Created them from, and their bodies from besides that. Thus, their hearts yearn towards them because these were Created from what they were Created from’. Then he^-asws recited these Verses [83:7] Nay! most surely the record of the wicked is in the Sijjeen. [83:8] And what will make you know what the Sijjeen is? [83:9] It is a written book. [83:10] Woe on that day to the beliers’.[4]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ غَيْرِ وَاحِدٍ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ جَمِيعاً عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ إِسْمَاعِيلَ بْنِ يَسَارٍ عَنْ عُثْمَانَ بْنِ يُوسُفَ قَالَ أَخْبَرَنِي عَبْدُ اللَّهِ بْنُ كَيْسَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَنَا مَوْلَاكَ عَبْدُ اللَّهِ بْنُ كَيْسَانَ قَالَ أَمَّا النَّسَبُ فَأَعْرِفُهُ وَ أَمَّا أَنْتَ فَلَسْتُ أَعْرِفُكَ قَالَ قُلْتُ لَهُ إِنِّي وُلِدْتُ بِالْجَبَلِ وَ نَشَأْتُ فِي أَرْضِ فَارِسَ وَ إِنَّنِي أُخَالِطُ النَّاسَ فِي التِّجَارَاتِ وَ غَيْرِ ذَلِكَ فَأُخَالِطُ الرَّجُلَ فَأَرَى لَهُ حُسْنَ السَّمْتِ وَ حُسْنَ الْخُلُقِ وَ كَثْرَةَ أَمَانَةٍ ثُمَّ أُفَتِّشُهُ فَأَتَبَيَّنُهُ عَنْ عَدَاوَتِكُمْ وَ أُخَالِطُ الرَّجُلَ فَأَرَى مِنْهُ سُوءَ الْخُلُقِ وَ قِلَّةَ أَمَانَةٍ وَ زَعَارَّةً ثُمَّ أُفَتِّشُهُ فَأَتَبَيَّنُهُ عَنْ وَلَايَتِكُمْ فَكَيْفَ يَكُونُ ذَلِكَ

A number of our companions, from Sahl Bin Ziyad, and someone else, from Al Husayn Bin Al Hassan, altogether from Muhammad Bin Awrama, from Muhammad Bin Ali, from Ismail Bin Yasaar, from Usman Bin Yusuf who said, ‘Abdullah Bin Kaysan infromed me,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘I am your^-asws friend Abdullah Bin Kaysan’. He^-asws said: ‘As for the lineage, so I^-asws recognise it, and as for you, so I^-asws do not recognise you’. I said to him^-asws, ‘I was born in the mountains and grew up in the land of Persia, and I tend to blend in with the people regarding business and other than that. So I came across the man and I saw him as a good listener and good manners and a lot of trustworthiness. When I investigate I find him to be one of your^-asws enemies; and I came across the man and saw evil manners from him, and as being of little trustworthiness, and meanness. When I investigate I find him to be one of your^-asws friends. So how did that happen?’

فَقَالَ لِي أَ مَا عَلِمْتَ يَا ابْنَ كَيْسَانَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ أَخَذَ طِينَةً مِنَ الْجَنَّةِ وَ طِينَةً مِنَ النَّارِ فَخَلَطَهُمَا جَمِيعاً ثُمَّ نَزَعَ هَذِهِ مِنْ هَذِهِ وَ هَذِهِ مِنْ هَذِهِ فَمَا رَأَيْتَ مِنْ أُولَئِكَ مِنَ الْأَمَانَةِ وَ حُسْنِ الْخُلُقِ وَ حُسْنِ السَّمْتِ فَمِمَّا مَسَّتْهُمْ مِنْ طِينَةِ الْجَنَّةِ وَ هُمْ يَعُودُونَ إِلَى مَا خُلِقُوا مِنْهُ وَ مَا رَأَيْتَ مِنْ هَؤُلَاءِ مِنْ قِلَّةِ الْأَمَانَةِ وَ سُوءِ الْخُلُقِ وَ الزَّعَارَّةِ فَمِمَّا مَسَّتْهُمْ مِنْ طِينَةِ النَّارِ وَ هُمْ يَعُودُونَ إِلَى مَا خُلِقُوا مِنْهُ .

So he^-asws said to me: ‘But, do you not know, O Ibn Kaysan, that Allah^-azwj Mighty and Majestic Took a clay from the Paradise and a clay from the Fire. So He^-azwj Blended the two together. Then He^-azwj Removed this from this, and this from this. Thus, what you see from those as being the ones of trustworthiness, and goodly mannerisms, and as good listeners, so it is from what has touched them from the clay of the Paradise, and they would be returning to what they had been Created from; and what you see from these as being of the ones with little trustworthiness, and evil mannerisms, and the meanness, so it is from what touched them from the clay of the Fire, and they would be returning to what they had been Created from’.[5]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ صَالِحِ بْنِ سَهْلٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْمُؤْمِنُونَ مِنْ طِينَةِ الْأَنْبِيَاءِ قَالَ نَعَمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Salih Bin Sahl who said,

‘I said to Abu Abdullah^-asws, ‘The Momineen (plural of Momin) are from the clay of the Prophets^-as?’ He^-asws said: ‘Yes’.[6]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا أَرَادَ أَنْ يَخْلُقَ آدَمَ ( عليه السلام ) بَعَثَ جَبْرَئِيلَ ( عليه السلام ) فِي أَوَّلِ سَاعَةٍ مِنْ يَوْمِ الْجُمُعَةِ فَقَبَضَ بِيَمِينِهِ قَبْضَةً بَلَغَتْ قَبْضَتُهُ مِنَ السَّمَاءِ السَّابِعَةِ إِلَى السَّمَاءِ الدُّنْيَا وَ أَخَذَ مِنْ كُلِّ سَمَاءٍ تُرْبَةً وَ قَبَضَ قَبْضَةً أُخْرَى مِنَ الْأَرْضِ السَّابِعَةِ الْعُلْيَا إِلَى الْأَرْضِ السَّابِعَةِ الْقُصْوَى

Ali Bin Muhammad, from Salih Bin Abu Hammad, from Al Husayn Bin Yazeed, from Al Hassan Bin Ali Bin Abu Hamza, from Ibrahim,

(It has been narrated)from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic, when He^-azwj Intended to Create Adam^-as, Sent Jibraeel^-as during the beginning time from the day of Friday. So he^-as grabbed a handful in his^-as right hand, his^-as handful reaching from the seventh sky to the sky of the world; and he^-as took some dust from every sky. And he^-as grabbed another handful from the highest seventh earth (firmament) to the furthest seventh earth (firmament).

فَأَمَرَ اللَّهُ عَزَّ وَ جَلَّ كَلِمَتَهُ فَأَمْسَكَ الْقَبْضَةَ الْأُولَى بِيَمِينِهِ وَ الْقَبْضَةَ الْأُخْرَى بِشِمَالِهِ فَفَلَقَ الطِّينَ فِلْقَتَيْنِ فَذَرَا مِنَ الْأَرْضِ ذَرْواً وَ مِنَ السَّمَاوَاتِ ذَرْواً فَقَالَ لِلَّذِي بِيَمِينِهِ مِنْكَ الرُّسُلُ وَ الْأَنْبِيَاءُ وَ الْأَوْصِيَاءُ وَ الصِّدِّيقُونَ وَ الْمُؤْمِنُونَ وَ السُّعَدَاءُ وَ مَنْ أُرِيدُ كَرَامَتَهُ فَوَجَبَ لَهُمْ مَا قَالَ كَمَا قَالَ

Then, Allah^-azwj Mighty and Majestic Commanded His^-azwj Word (Kalimat-Allah^-azwj) so it withheld the former handful in his right hand and the latter handful in his left hand, and split the clay into two parts and scattered from the earth with a scattering, and from the skies with a scattering. So He^-azwj Said to those in his right hand: “From you would be the Rasools^-as, and the Prophets^-as, and the successors^-as, and the truthful ones, and the Momineen (plural of Momin), and the fortunate ones, and the ones who want its prestige”. Thus, it Obligated upon them what He^-azwj Said, just as He^-azwj Said it to be.

وَ قَالَ لِلَّذِي بِشِمَالِهِ مِنْكَ الْجَبَّارُونَ وَ الْمُشْرِكُونَ وَ الْكَافِرُونَ وَ الطَّوَاغِيتُ وَ مَنْ أُرِيدُ هَوَانَهُ وَ شِقْوَتَهُ فَوَجَبَ لَهُمْ مَا قَالَ كَمَا قَالَ

And He^-azwj Said to those in its left hand: “From you would be the tyrants, and the Polytheists, and the disbelievers, and the despots, and the ones who wants its indignity and its wickedness”. Thus, it Obligated for them what He^-azwj Said just as He^-azwj Said it to be.

ثُمَّ إِنَّ الطِّينَتَيْنِ خُلِطَتَا جَمِيعاً وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ إِنَّ اللَّهَ فالِقُ الْحَبِّ وَ النَّوى فَالْحَبُّ طِينَةُ الْمُؤْمِنِينَ الَّتِي أَلْقَى اللَّهُ عَلَيْهَا مَحَبَّتَهُ وَ النَّوَى طِينَةُ الْكَافِرِينَ الَّذِينَ نَأَوْا عَنْ كُلِّ خَيْرٍ وَ إِنَّمَا سُمِّيَ النَّوَى مِنْ أَجْلِ أَنَّهُ نَأَى عَنْ كُلِّ خَيْرٍ وَ تَبَاعَدَ عَنْهُ

Then the two clays were both mixed together, and these are the Words of Allah^-azwj Mighty and Majestic [6:95] Surely, Allah is the Splitter of the seed and the stone. So the ‘seed’ is the clay of the Momineen (plural of Momin) upon which Allah^-azwj Cast His^-azwj Love; and the ‘stone’ is the clay of the disbelievers which is distanced from every goodness. And rather, it is named as the ‘stone’ from the reason that it is away from every goodness and remote from it.

وَ قَالَ اللَّهُ عَزَّ وَ جَلَّ يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَ مُخْرِجُ الْمَيِّتِ مِنَ الْحَيِّ فَالْحَيُّ الْمُؤْمِنُ الَّذِي تَخْرُجُ طِينَتُهُ مِنْ طِينَةِ الْكَافِرِ وَ الْمَيِّتُ الَّذِي يَخْرُجُ مِنَ الْحَيِّ هُوَ الْكَافِرُ الَّذِي يَخْرُجُ مِنْ طِينَةِ الْمُؤْمِنِ فَالْحَيُّ الْمُؤْمِنُ وَ الْمَيِّتُ الْكَافِرُ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ أَ وَ مَنْ كانَ مَيْتاً فَأَحْيَيْناهُ فَكَانَ مَوْتُهُ اخْتِلَاطَ طِينَتِهِ مَعَ طِينَةِ الْكَافِرِ وَ كَانَ حَيَاتُهُ حِينَ فَرَّقَ اللَّهُ عَزَّ وَ جَلَّ بَيْنَهُمَا بِكَلِمَتِهِ

And Allah^-azwj Mighty and Majestic Said [6:95] He Extracts the living from the dead and He is the Extractor of the dead from the living. So the ‘living’ is the Believer whose clay is extracted from the clay of the disbeliever; and the ‘dead’ who is extracted from the living, he is the disbeliever who comes out from the clay of the Believer. So the ‘living’ is the Believer, and the ‘dead’ is the disbeliever, and these are the Words of the Mighty and Majestic [6:122] Is he who was dead then We Raised him to life. So his death was the mixture of his clay along with the clay of the disbeliever, and his life was when Allah^-azwj Mighty and Majestic Separated between the two by His^-azwj Word (Kalimat-Allah^-azwj).

كَذَلِكَ يُخْرِجُ اللَّهُ عَزَّ وَ جَلَّ الْمُؤْمِنَ فِي الْمِيلَادِ مِنَ الظُّلْمَةِ بَعْدَ دُخُولِهِ فِيهَا إِلَى النُّورِ وَ يُخْرِجُ الْكَافِرَ مِنَ النُّورِ إِلَى الظُّلْمَةِ بَعْدَ دُخُولِهِ إِلَى النُّورِ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ لِيُنْذِرَ مَنْ كانَ حَيًّا وَ يَحِقَّ الْقَوْلُ عَلَى الْكافِرِينَ .

Like that Allah^-azwj Mighty and Majestic Extracts the Believer during the birth from the darkness after his entry into it – to the light, and He^-azwj Extracts the disbeliever from the light towards the darkness after his entry into the light; and these are the Words of the Mighty and Majestic [36:70] That it may warn him who is alive, and (that) the Word may prove true against the unbelievers’.[7]

بَابٌ آخَرُ مِنْهُ وَ فِيهِ زِيَادَةُ وُقُوعِ التَّكْلِيفِ الْأَوَّلِ

Chapter 2 – Another Chapter from it, and in it is an increase – Occurrence of the first Mandate

أَبُو عَلِيٍّ الْأَشْعَرِيُّ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَوْ عَلِمَ النَّاسُ كَيْفَ ابْتِدَاءُ الْخَلْقِ مَا اخْتَلَفَ اثْنَانِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَبْلَ أَنْ يَخْلُقَ الْخَلْقَ قَالَ كُنْ مَاءً عَذْباً أَخْلُقْ مِنْكَ جَنَّتِي وَ أَهْلَ طَاعَتِي وَ كُنْ مِلْحاً أُجَاجاً أَخْلُقْ مِنْكَ نَارِي وَ أَهْلَ مَعْصِيَتِي

Abu Ali Al Ashary and Muhammad Bin Yahya, from Muhammad Bin Ismail, from Ali Bin Al Hakam, from Aban Bin Usman, from Zurara,

(It has been narrated) from Abu Ja’far^-asws having said: ‘If the people knew how the creation began, no two would differ. Allah^-azwj Mighty and Majestic, before He^-azwj Began the creation, Said: “Be sweet water! I^-azwj shall Create from you, My^-azwj Paradise and the people who obey Me^-azwj. And be bitter water! I^-azwj shall Create from you, My^-azwj Fire and the people who disobey Me^-azwj”.

ثُمَّ أَمَرَهُمَا فَامْتَزَجَا فَمِنْ ذَلِكَ صَارَ يَلِدُ الْمُؤْمِنُ الْكَافِرَ وَ الْكَافِرُ الْمُؤْمِنَ ثُمَّ أَخَذَ طِيناً مِنْ أَدِيمِ الْأَرْضِ فَعَرَكَهُ عَرْكاً شَدِيداً فَإِذَا هُمْ كَالذَّرِّ يَدِبُّونَ فَقَالَ لِأَصْحَابِ الْيَمِينِ إِلَى الْجَنَّةِ بِسَلَامٍ وَ قَالَ لِأَصْحَابِ الشِّمَالِ إِلَى النَّارِ وَ لَا أُبَالِي

Then, He^-azwj Commanded both of them, so they were blended. Thus, from that the Believer came to beget the disbeliever, and the disbeliever (begetting) the Believer. Then he (the Kalimat-Allah^-azwj) grabbed a clay from the crust of the earth, and kneaded it with an intense kneading, and they were like the particles, crawling. So He^-azwj said to the companions of the right hand: “To the Paradise in peace”, and Said to the companions of the left hand: “To the Fire, and I^-azwj don’t Care”.

ثُمَّ أَمَرَ نَاراً فَأُسْعِرَتْ فَقَالَ لِأَصْحَابِ الشِّمَالِ ادْخُلُوهَا فَهَابُوهَا فَقَالَ لِأَصْحَابِ الْيَمِينِ ادْخُلُوهَا فَدَخَلُوهَا فَقَالَ كُونِي بَرْداً وَ سَلَاماً فَكَانَتْ بَرْداً وَ سَلَاماً فَقَالَ أَصْحَابُ الشِّمَالِ يَا رَبِّ أَقِلْنَا فَقَالَ قَدْ أَقَلْتُكُمْ فَادْخُلُوهَا فَذَهَبُوا فَهَابُوهَا فَثَمَّ ثَبَتَتِ الطَّاعَةُ وَ الْمَعْصِيَةُ فَلَا يَسْتَطِيعُ هَؤُلَاءِ أَنْ يَكُونُوا مِنْ هَؤُلَاءِ وَ لَا هَؤُلَاءِ مِنْ هَؤُلَاءِ .

Then He^-azwj Commanded a fire, so it inflamed, and He^-azwj Said to the companions of the left: “Enter into it”. But they were terrified of it. So He^-azwj Said to the companions of the right: “Enter into it”. So they entered it. So He^-azwj Said: “Be cool and a safety”. So it was cool and safe. So the companions of the left said, ‘O Lord! Forgive us!’ So He ^-azwjSaid: “I Forgive you. So enter into it’. So they went but were terrified of it. So from then was affirmed the obedience and the disobedience. Thus, these ones do not have the capacity that they happen to be from those, and those ones do not have the capacity to be from these’.[8]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ أَنَّ رَجُلًا سَأَلَ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ جَلَّ وَ عَزَّ وَ إِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَ أَشْهَدَهُمْ عَلى أَنْفُسِهِمْ أَ لَسْتُ بِرَبِّكُمْ قالُوا بَلى إِلَى آخِرِ الْآيَةِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Zurara that,

‘A man asked Abu Ja’far^-asws about the Words of Allah^-azwj Majestic and Mighty [7:172] And when your Lord brought forth from the Children of Adam, from their backs, their descendants, and made them testify against their own souls: Am I not your Lord? They said: Yes! We testify – up to the end of the Verse.

فَقَالَ وَ أَبُوهُ يَسْمَعُ ( عليه السلام ) حَدَّثَنِي أَبِي أَنَّ اللَّهَ عَزَّ وَ جَلَّ قَبَضَ قَبْضَةً مِنْ تُرَابِ التُّرْبَةِ الَّتِي خَلَقَ مِنْهَا آدَمَ ( عليه السلام ) فَصَبَّ عَلَيْهَا الْمَاءَ الْعَذْبَ الْفُرَاتَ ثُمَّ تَرَكَهَا أَرْبَعِينَ صَبَاحاً ثُمَّ صَبَّ عَلَيْهَا الْمَاءَ الْمَالِحَ الْأُجَاجَ فَتَرَكَهَا أَرْبَعِينَ صَبَاحاً فَلَمَّا اخْتَمَرَتِ الطِّينَةُ أَخَذَهَا فَعَرَكَهَا عَرْكاً شَدِيداً فَخَرَجُوا كَالذَّرِّ مِنْ يَمِينِهِ وَ شِمَالِهِ وَ أَمَرَهُمْ جَمِيعاً أَنْ يَقَعُوا فِي النَّارِ فَدَخَلَ أَصْحَابُ الْيَمِينِ فَصَارَتْ عَلَيْهِمْ بَرْداً وَ سَلَاماً وَ أَبَى أَصْحَابُ الشِّمَالِ أَنْ يَدْخُلُوهَا .

So he^-asws said, and his^-asws father^-asws was listening: ‘My^-asws father^-asws narrated to me that Allah^-azwj Mighty and Majestic Grabbed a Handfull of dust, the dust from which Adam^-as was Created, and He^-azwj Poured the sweet water of the Euphrates over it. Then He^-azwj Left it for forty mornings. Then He^-azwj Poured the salty, bitter water over it, and Left it for forty mornings. So when the clay became (like) dough, He^-azwj Grabbed it and Kneaded it with an intense kneading. So they came out like articles, from its right and its left, and He^-azwj Commanded the together that they should fall into the Fire. So the companions of the right entered, and it became cold, safe, for them, but the companions of the left refused to enter into it’.[9]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا أَرَادَ أَنْ يَخْلُقَ آدَمَ ( عليه السلام ) أَرْسَلَ الْمَاءَ عَلَى الطِّينِ ثُمَّ قَبَضَ قَبْضَةً فَعَرَكَهَا ثُمَّ فَرَّقَهَا فِرْقَتَيْنِ بِيَدِهِ ثُمَّ ذَرَأَهُمْ فَإِذَا هُمْ يَدِبُّونَ

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr, from Aban Bin Usman, from Muhammad Bin Ali Al Halby,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic, when He^-azwj Intended to Create Adam^-as, Sent the water upon the clay. Then He^-azwj Grabbed a Handfull and Kneaded it. The Separated it into two arts by His^-azwj Hand. Then He^-azwj Scattered them and they were crawling.

ثُمَّ رَفَعَ لَهُمْ نَاراً فَأَمَرَ أَهْلَ الشِّمَالِ أَنْ يَدْخُلُوهَا فَذَهَبُوا إِلَيْهَا فَهَابُوهَا فَلَمْ يَدْخُلُوهَا ثُمَّ أَمَرَ أَهْلَ الْيَمِينِ أَنْ يَدْخُلُوهَا فَذَهَبُوا فَدَخَلُوهَا فَأَمَرَ اللَّهُ جَلَّ وَ عَزَّ النَّارَ فَكَانَتْ عَلَيْهِمْ بَرْداً وَ سَلَاماً فَلَمَّا رَأَى ذَلِكَ أَهْلُ الشِّمَالِ قَالُوا رَبَّنَا أَقِلْنَا فَأَقَالَهُمْ ثُمَّ قَالَ لَهُمُ ادْخُلُوهَا فَذَهَبُوا فَقَامُوا عَلَيْهَا وَ لَمْ يَدْخُلُوهَا فَأَعَادَهُمْ طِيناً وَ خَلَقَ مِنْهَا آدَمَ ( عليه السلام )

Then He^-azwj Raised a Fire for them, and Commanded the people of the left that they should be entering into it. So they went towards it, but were terrified of it, so they did not enter into it. Then He^-azwj Commanded the people of the right that they should be entering into it. So they went towards it and entered into it. So Allah^-azwj Majestic and Mighty Commanded the Fire, so it was cold and safe for them . So when the people of the left saw that, they said, ‘Our Lord^-azwj! Forgive us’. So He^-azwj Forgave them, then Said to them: “Enter into it!” So they went and stood at it but did not enter into it. So He^-azwj Returned them (all) as clay and Created Adam^-as from it’.

وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَلَنْ يَسْتَطِيعَ هَؤُلَاءِ أَنْ يَكُونُوا مِنْ هَؤُلَاءِ وَ لَا هَؤُلَاءِ أَنْ يَكُونُوا مِنْ هَؤُلَاءِ

And Abu Abdullah^-asws said: ‘So these ones will never have the capacity that they become from those ones nor would those ones to happen to be from these ones’.

قَالَ فَيَرَوْنَ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) أَوَّلُ مَنْ دَخَلَ تِلْكَ النَّارَ فَذَلِكَ قَوْلُهُ جَلَّ وَ عَزَّ قُلْ إِنْ كانَ لِلرَّحْمنِ وَلَدٌ فَأَنَا أَوَّلُ الْعابِدِينَ .

He^-asws said: ‘So they were seeing that Rasool-Allah^-saww was the first one to enter that Fire, and these are the Words of the Majestic and Mighty [43:81] Say: If the Beneficent had a son, I am the first one of the worshippers’.[10]

بَابٌ آخَرُ مِنْهُ

Chapter 3 – Another Chapter from it

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ الْعِجْلِيِّ عَنْ زُرَارَةَ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى حَيْثُ خَلَقَ الْخَلْقَ خَلَقَ مَاءً عَذْباً وَ مَاءً مَالِحاً أُجَاجاً فَامْتَزَجَ الْمَاءَانِ فَأَخَذَ طِيناً مِنْ أَدِيمِ الْأَرْضِ فَعَرَكَهُ عَرْكاً شَدِيداً فَقَالَ لِأَصْحَابِ الْيَمِينِ وَ هُمْ كَالذَّرِّ يَدِبُّونَ إِلَى الْجَنَّةِ بِسَلَامٍ وَ قَالَ لِأَصْحَابِ الشِّمَالِ إِلَى النَّارِ وَ لَا أُبَالِي

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Dawood Al Ijaly, from Zurara, from Humran,

(It has been narrated)from Abu Ja’far^-asws having said: ‘When Allah^-azwj Blessed and High Created the creation, Created the sweet water and salty bitter water. So He^-azwj Blended the two waters, and Grabbed clay from the crust of the earth and Kneaded it with an intense Kneading. So He^-azwj Said to the companions of the right, and they were like the crawling particles: “To the Paradise in peace!”, and Said to the companions of the left: “To the Fire, and I^-azwj don’t Care”.

ثُمَّ قَالَ أَ لَسْتُ بِرَبِّكُمْ قالُوا بَلى شَهِدْنا أَنْ تَقُولُوا يَوْمَ الْقِيامَةِ إِنَّا كُنَّا عَنْ هذا غافِلِينَ ثُمَّ أَخَذَ الْمِيثَاقَ عَلَى النَّبِيِّينَ فَقَالَ أَ لَسْتُ بِرَبِّكُمْ وَ أَنَّ هَذَا مُحَمَّدٌ رَسُولِي وَ أَنَّ هَذَا عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ قَالُوا بَلَى فَثَبَتَتْ لَهُمُ النُّبُوَّةُ

Then He^-azwj Said [7:172] Am I not your Lord? They said: Yes! We testify. Lest you should say on the Day of Judgement: Surely we were heedless of this. Then He^-azwj Took the Covenant upon the Prophets^-as, so He^-azwj Said [7:172] Am I not your Lord? And that this is Muhammad^-saww, My^-azwj Rasool^-saww, and that this is Ali^-asws Amir Al-Momineen^-asws?’ They said: Yes! We testify. So the Prophet-hood was Affirmed for them^-as.

وَ أَخَذَ الْمِيثَاقَ عَلَى أُولِي الْعَزْمِ أَنَّنِي رَبُّكُمْ وَ مُحَمَّدٌ رَسُولِي وَ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ وَ أَوْصِيَاؤُهُ مِنْ بَعْدِهِ وُلَاةُ أَمْرِي وَ خُزَّانُ عِلْمِي ( عليهم السلام ) وَ أَنَّ الْمَهْدِيَّ أَنْتَصِرُ بِهِ لِدِينِي وَ أُظْهِرُ بِهِ دَوْلَتِي وَ أَنْتَقِمُ بِهِ مِنْ أَعْدَائِي وَ أُعْبَدُ بِهِ طَوْعاً وَ كَرْهاً

And He^-azwj Took the Covenant upon the Determined Ones (Ul Al-Azam) (from the Prophets^-as): “I^-azwj am your^-as Lord^-azwj, and that this Muhammad^-saww is My^-azwj Rasool^-saww, and Ali^-asws is Amir Al-Momineen^-asws and the successors^-asws from after him^-saww are the Masters of My^-azwj Command and Treasurers of My^-azwj Knowledge, and that Al-Mahdi^-asws, I^-azwj Shall Grant victory to My^-azwj Religion through him^-asws, and Manifest My^-azwj Government through him^-asws, and Exact revenge from My^-azwj enemies through him^-asws, and I^-azwj shall be worshipped willingly and unwillingly through him^-asws”.

قَالُوا أَقْرَرْنَا يَا رَبِّ وَ شَهِدْنَا وَ لَمْ يَجْحَدْ آدَمُ وَ لَمْ يُقِرَّ فَثَبَتَتِ الْعَزِيمَةُ لِهَؤُلَاءِ الْخَمْسَةِ فِي الْمَهْدِيِّ وَ لَمْ يَكُنْ لآِدَمَ عَزْمٌ عَلَى الْإِقْرَارِ بِهِ وَ هُوَ قَوْلُهُ عَزَّ وَ جَلَّ وَ لَقَدْ عَهِدْنا إِلى آدَمَ مِنْ قَبْلُ فَنَسِيَ وَ لَمْ نَجِدْ لَهُ عَزْماً

They^-as said: ‘We^-asws acknowledge, O Lord^-azwj, and we testify’. And Adam^-as neither denied nor acknowledged. Thus, the Determination was affirmed for these five regarding Al-Mahdi^-asws, and Adam^-as did not become a Determined One (Ul Al-Azam) upon the acknowledgement of him^-asws, and these are the Words of the Mighty and Majestic [20:115] And We had Given a Covenant to Adam before, but he forgot; and We did not find determination in him’.

قَالَ إِنَّمَا هُوَ فَتَرَكَ ثُمَّ أَمَرَ نَاراً فَأُجِّجَتْ فَقَالَ لِأَصْحَابِ الشِّمَالِ ادْخُلُوهَا فَهَابُوهَا وَ قَالَ لِأَصْحَابِ الْيَمِينِ ادْخُلُوهَا فَدَخَلُوهَا فَكَانَتْ عَلَيْهِمْ بَرْداً وَ سَلَاماً فَقَالَ أَصْحَابُ الشِّمَالِ يَا رَبِّ أَقِلْنَا فَقَالَ قَدْ أَقَلْتُكُمُ اذْهَبُوا فَادْخُلُوا فَهَابُوهَا فَثَمَّ ثَبَتَتِ الطَّاعَةُ وَ الْوَلَايَةُ وَ الْمَعْصِيَةُ .

He^-asws said: ‘But rather, he^-as was left out. Then He^-azwj Commanded the Fire, so it inflamed, and He^-azwj Said to the companions of the left: “Enter into it”, But they were terrified of it. And He^-azwj Said to the companions of the right: “Enter into it”. So they entered into it, and it was cold and safe upon them. So the comanions of the left said, ‘O Lord^-azwj! Forgive us’. So He^-azwj Said: “I^-azwj Forgive you, so enter into it”. But, they were terrified of it. Thus, with this obedience, the Wilayah, and the disobedience (to Wilayah) came to take place’.[11]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ حَبِيبٍ السِّجِسْتَانِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا أَخْرَجَ ذُرِّيَّةَ آدَمَ ( عليه السلام ) مِنْ ظَهْرِهِ لِيَأْخُذَ عَلَيْهِمُ الْمِيثَاقَ بِالرُّبُوبِيَّةِ لَهُ وَ بِالنُّبُوَّةِ لِكُلِّ نَبِيٍّ فَكَانَ أَوَّلَ مَنْ أَخَذَ لَهُ عَلَيْهِمُ الْمِيثَاقَ بِنُبُوَّتِهِ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ ( صلى الله عليه وآله )

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, from Al Hassan Bin Mahboub, from Hisham Bin Salim, from Habeeb Al Sijistany who said,

‘I heard Abu Ja’far^-asws saying: ‘Allah^-azwj Mighty and Majestic. When He^-azwj Extracted the offspring of Adam^-as from his^-as back in order to Take the Covenant with the Lordship for Himself^-azwj, and with the Prophet-hood for every Prohet^-as, so the first one He^-azwj Took the Covenant for Himself^-azwj upon him with his^-saww Prophet-hood was Muhammad Bin Abdullah^-saww.

ثُمَّ قَالَ اللَّهُ عَزَّ وَ جَلَّ لآِدَمَ انْظُرْ مَا ذَا تَرَى قَالَ فَنَظَرَ آدَمُ ( عليه السلام ) إِلَى ذُرِّيَّتِهِ وَ هُمْ ذَرٌّ قَدْ مَلَئُوا السَّمَاءَ قَالَ آدَمُ ( عليه السلام ) يَا رَبِّ مَا أَكْثَرَ ذُرِّيَّتِي وَ لِأَمْرٍ مَا خَلَقْتَهُمْ فَمَا تُرِيدُ مِنْهُمْ بِأَخْذِكَ الْمِيثَاقَ عَلَيْهِمْ قَالَ اللَّهُ عَزَّ وَ جَلَّ يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئاً وَ يُؤْمِنُونَ بِرُسُلِي وَ يَتَّبِعُونَهُم

Then Allah^-azwj Mighty and Majestic Said to Adam^-as: “Look! What do you^-as see?” He^-asws said: ‘So Adam^-as looked at his^-as children, and they were particles which had filled up the sky. Adam^-as said: ‘O Lord^-azwj! How abundant are my^-as children and for what matter have You^-azwj Created them? So what do You^-azwj Want from them by Taking the Covenant upon them?’ Allah^-azwj Mighty and Majestic Said: “For them to be worshipping Me^-azwj not associating anything with Me^-azwj, and believing in My^-azwj Rasools^-as and following them^-as”.

قَالَ آدَمُ ( عليه السلام ) يَا رَبِّ فَمَا لِي أَرَى بَعْضَ الذَّرِّ أَعْظَمَ مِنْ بَعْضٍ وَ بَعْضَهُمْ لَهُ نُورٌ كَثِيرٌ وَ بَعْضَهُمْ لَهُ نُورٌ قَلِيلٌ وَ بَعْضَهُمْ لَيْسَ لَهُ نُورٌ فَقَالَ اللَّهُ عَزَّ وَ جَلَّ كَذَلِكَ خَلَقْتُهُمْ لِأَبْلُوَهُمْ فِي كُلِّ حَالَاتِهِمْ

Adam^-as said: ‘O Lord^-azwj! So what is the matter I^-as see some of the particles to be greater than the others, and some of them have a lot of light for them, and some of them are of little light, and some of them have no light for them?’ So Allah^-azwj Mighty and Majestic Said: “Like that is how I^-azwj Created them in order to Try them in all their states”.

قَالَ آدَمُ ( عليه السلام ) يَا رَبِّ فَتَأْذَنُ لِي فِي الْكَلَامِ فَأَتَكَلَّمَ قَالَ اللَّهُ عَزَّ وَ جَلَّ تَكَلَّمْ فَإِنَّ رُوحَكَ مِنْ رُوحِي وَ طَبِيعَتَكَ [مِنْ] خِلَافِ كَيْنُونَتِي قَالَ آدَمُ يَا رَبِّ فَلَوْ كُنْتَ خَلَقْتَهُمْ عَلَى مِثَالٍ وَاحِدٍ وَ قَدْرٍ وَاحِدٍ وَ طَبِيعَةٍ وَاحِدَةٍ وَ جِبِلَّةٍ وَاحِدَةً وَ أَلْوَانٍ وَاحِدَةٍ وَ أَعْمَارٍ وَاحِدَةٍ وَ أَرْزَاقٍ سَوَاءٍ لَمْ يَبْغِ بَعْضُهُمْ عَلَى بَعْضٍ وَ لَمْ يَكُنْ بَيْنَهُمْ تَحَاسُدٌ وَ لَا تَبَاغُضٌ وَ لَا اخْتِلَافٌ فِي شَيْ‏ءٍ مِنَ الْأَشْيَاءِ

Adam^-as said: ‘O Lord^-azwj! So, could You^-azwj Permit me^-as regarding the speech, so I^-as can speak (to them)?’ Allah^-azwj Mighty and Majestic Said: “Speak, for your^-as spirit is from My^-azwj Spirit, but your^-azwj nature is different from My^-azwj Being”. Adam^-as said: ‘O Lord^-azwj! If only You^-azwj had Created them upon one likeness, and of one measurement, and of one clay, and of one constitution, and of one colour, and of one age, and with the equal sustenance, some of them would not rebel against the others, and there would neither happen to be between them any envy, or hatred, or differing with regards to anything from the things’.

قَالَ اللَّهُ عَزَّ وَ جَلَّ يَا آدَمُ بِرُوحِي نَطَقْتَ وَ بِضَعْفِ طَبِيعَتِكَ تَكَلَّفْتَ مَا لَا عِلْمَ لَكَ بِهِ وَ أَنَا الْخَالِقُ الْعَالِمُ بِعِلْمِي خَالَفْتُ بَيْنَ خَلْقِهِمْ وَ بِمَشِيئَتِي يَمْضِي فِيهِمْ أَمْرِي وَ إِلَى تَدْبِيرِي وَ تَقْدِيرِي صَائِرُونَ لَا تَبْدِيلَ لِخَلْقِي

Allah^-azwj Mighty and Majestic Said: “O Adam^-as! By My^-azwj Spirit you^-as speak, and by the weakness is in your^-as nature you^-as made the effort on what there is no knowledge for you^-as in it, and I^-azwj am the Creator, the Knowledgeable. With My^-azwj Knowledge I^-azwj Caused the difference in their Creation, and by My^-azwj Desire do I^-azwj Ordain My^-azwj Command among them, and to My^-azwj Management and My^-azwj Ordainment are they coming into being, there being no alteration in My^-azwj Creation.

إِنَّمَا خَلَقْتُ الْجِنَّ وَ الْإِنْسَ لِيَعْبُدُونِ وَ خَلَقْتُ الْجَنَّةَ لِمَنْ أَطَاعَنِي وَ عَبَدَنِي مِنْهُمْ وَ اتَّبَعَ رُسُلِي وَ لَا أُبَالِي وَ خَلَقْتُ النَّارَ لِمَنْ كَفَرَ بِي وَ عَصَانِي وَ لَمْ يَتَّبِعْ رُسُلِي وَ لَا أُبَالِي

But rather, I^-azwj Created the Jinn and the human beings for them to be worshipping Me^-azwj, and I^-azwj Created the Paradise for the one who obeys Me^-azwj and worships Me^-azwj from them, and follows My^-azwj Rasools^-as, and I^-azwj do not Retract; and I^-azwj Created the Fire for the one who disbelieve in Me^-azwj, and disobeys Me^-azwj, and does not follow My^-azwj Rasools^-as, and I^-azwj do not Retract.

وَ خَلَقْتُكَ وَ خَلَقْتُ ذُرِّيَّتَكَ مِنْ غَيْرِ فَاقَةٍ بِي إِلَيْكَ وَ إِلَيْهِمْ وَ إِنَّمَا خَلَقْتُكَ وَ خَلَقْتُهُمْ لِأَبْلُوَكَ وَ أَبْلُوَهُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا فِي دَارِ الدُّنْيَا فِي حَيَاتِكُمْ وَ قَبْلَ مَمَاتِكُمْ فَلِذَلِكَ خَلَقْتُ الدُّنْيَا وَ الْآخِرَةَ وَ الْحَيَاةَ وَ الْمَوْتَ وَ الطَّاعَةَ وَ الْمَعْصِيَةَ وَ الْجَنَّةَ وَ النَّارَ

And I^-azwj Created you^-as and your^-as offspring from without a need of Mine to you^-as and to them, and rather I^-azwj Created you^-as and Created them in order to Test you^-as and Test them, which ones of you is best of deeds in the house of the world during your lifetime and before your deaths. Thus, for that I^-azwj Created the world and the Hereafter, and the life and the death, and the obedience and the disobedience, and the Paradise and the Fire.

وَ كَذَلِكَ أَرَدْتُ فِي تَقْدِيرِي وَ تَدْبِيرِي وَ بِعِلْمِيَ النَّافِذِ فِيهِمْ خَالَفْتُ بَيْنَ صُوَرِهِمْ وَ أَجْسَامِهِمْ وَ أَلْوَانِهِمْ وَ أَعْمَارِهِمْ وَ أَرْزَاقِهِمْ وَ طَاعَتِهِمْ وَ مَعْصِيَتِهِمْ فَجَعَلْتُ مِنْهُمُ الشَّقِيَّ وَ السَّعِيدَ وَ الْبَصِيرَ وَ الْأَعْمَى وَ الْقَصِيرَ وَ الطَّوِيلَ وَ الْجَمِيلَ وَ الدَّمِيمَ وَ الْعَالِمَ وَ الْجَاهِلَ وَ الْغَنِيَّ وَ الْفَقِيرَ وَ الْمُطِيعَ وَ الْعَاصِيَ وَ الصَّحِيحَ وَ السَّقِيمَ وَ مَنْ بِهِ الزَّمَانَةُ وَ مَنْ لَا عَاهَةَ بِهِ

And like that, I^-azwj Intended in My^-azwj Ordainment and My^-azwj Management, and with My^-azwj Knowledge, the Implementation among them of the difference between their chests (consciences), and their bodies, and their colours, and their ages, and their sustenance, and their obedience, and their disobedience. So I^-azwj Made from them, the miserable, and the fortunate, and the seeing and the blind, and the short and the long, and the beautiful and the ugly, and the knowledgeable and the ignorant, and the rich and the poor, and the obedient and the disobedient, and the healthy and the sick, and the one with disabilities and the one with no handicap with him.

فَيَنْظُرُ الصَّحِيحُ إِلَى الَّذِي بِهِ الْعَاهَةُ فَيَحْمَدُنِي عَلَى عَافِيَتِهِ وَ يَنْظُرُ الَّذِي بِهِ الْعَاهَةُ إِلَى الصَّحِيحِ فَيَدْعُونِي وَ يَسْأَلُنِي أَنْ أُعَافِيَهُ وَ يَصْبِرُ عَلَى بَلَائِي فَأُثِيبُهُ جَزِيلَ عَطَائِي وَ يَنْظُرُ الْغَنِيُّ إِلَى الْفَقِيرِ فَيَحْمَدُنِي وَ يَشْكُرُنِي وَ يَنْظُرُ الْفَقِيرُ إِلَى الْغَنِيِّ فَيَدْعُونِي وَ يَسْأَلُنِي وَ يَنْظُرُ الْمُؤْمِنُ إِلَى الْكَافِرِ فَيَحْمَدُنِي عَلَى مَا هَدَيْتُهُ

So the healthy would look at the one with the disability and he would Praise Me^-azwj; and the one with the disability would look at the healthy and he would supplicate to Me^-azwj and ask Me^-azwj for his good health and be patient upon My^-azwj Affliction, so I^-azwj would Grant him a lot of My^-azwj Grants. And the rich would look at the poor and he would Praise Me^-azwj and thank Me^-azwj, and the poor would look at the rich and would suplicate to me and ask Me^-azwj. And the Believer would look at the disbeliever and he would Praise Me^-azwj upon what I^-azwj Guided him.

فَلِذَلِكَ خَلَقْتُهُمْ لِأَبْلُوَهُمْ فِي السَّرَّاءِ وَ الضَّرَّاءِ وَ فِيمَا أُعَافِيهِمْ وَ فِيمَا أَبْتَلِيهِمْ وَ فِيمَا أُعْطِيهِمْ وَ فِيمَا أَمْنَعُهُمْ وَ أَنَا اللَّهُ الْمَلِكُ الْقَادِرُ وَ لِي أَنْ أَمْضِيَ جَمِيعَ مَا قَدَّرْتُ عَلَى مَا دَبَّرْتُ وَ لِي أَنْ أُغَيِّرَ مِنْ ذَلِكَ مَا شِئْتُ إِلَى مَا شِئْتُ وَ أُقَدِّمَ مِنْ ذَلِكَ مَا أَخَّرْتُ وَ أُؤَخِّرَ مِنْ ذَلِكَ مَا قَدَّمْتُ وَ أَنَا اللَّهُ الْفَعَّالُ لِمَا أُرِيدُ لَا أُسْأَلُ عَمَّا أَفْعَلُ وَ أَنَا أَسْأَلُ خَلْقِي عَمَّا هُمْ فَاعِلُونَ .

Thus, it is for that I^-azwj Created them in order to Test them during the ease and adversity, and regarding what I^-azwj Grant them good health and regarding what I^-azwj Test them, and regarding what I^-azwj Give them and regarding what I^-azwj Prevent them from; and I^-azwj am Allah^-azwj, the King, the Powerful, and for Me^-azwj is that I^-azwj Implement the entirety of what I^-azwj Ordain, and for Me^-azwj is that I^-azwj Change from that whatever I^-azwj so Desire to whatever I^-azwj so Desire, and I^-azwj Bring forward from that whatever I^-azwj had Delayed, and Delay what I^-azwj had Brought forward, and I^-azwj am Allah^-azwj. I^-azwj Do whatever I^-azwj Want. I^-azwj will not be questioned about what I^-azwj Do, and I^-azwj will be Questioning My^-azwj creatures about what they are doing”’.[12]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْجُعْفِيِّ وَ عُقْبَةَ جَمِيعاً عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْخَلْقَ فَخَلَقَ مَنْ أَحَبَّ مِمَّا أَحَبَّ وَ كَانَ مَا أَحَبَّ أَنْ خَلَقَهُ مِنْ طِينَةِ الْجَنَّةِ وَ خَلَقَ مَنْ أَبْغَضَ مِمَّا أَبْغَضَ وَ كَانَ مَا أَبْغَضَ أَنْ خَلَقَهُ مِنْ طِينَةِ النَّارِ ثُمَّ بَعَثَهُمْ فِي الظِّلَالِ فَقُلْتُ وَ أَيُّ شَيْ‏ءٍ الظِّلَالُ فَقَالَ أَ لَمْ تَرَ إِلَى ظِلِّكَ فِي الشَّمْسِ شَيْئاً وَ لَيْسَ بِشَيْ‏ءٍ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Salih Bin Uqba, from Abdullah Bin Muhammad Al Juf’y, and Uqba altogether,

(It has been narrated)from Abu Ja’far^-asws having said: ‘Allah^-azwj Mighty and Majestic Created the creatures. So He^-azwj Created the ones He^-azwj Loved from what He^-azwj Loved, and whatever He^-azwj Loved He^-azwj, Created it from the clay of the Paradise; and He^-azwj Created the ones He^-azwj Hated from what He^-azwj Hated, and whatever He^-azwj Hated, Created it from the clay of the Fire. Then He^-azwj Sent them into the shadows’. So I said, ‘And which thing is the shadow?’ So he^-asws said: ‘Do you not see your own shadow in the sunshine? It is something, but is not a thing’.

ثُمَّ بَعَثَ مِنْهُمُ النَّبِيِّينَ فَدَعَوْهُمْ إِلَى الْإِقْرَارِ بِاللَّهِ عَزَّ وَ جَلَّ وَ هُوَ قَوْلُهُ عَزَّ وَ جَلَّ وَ لَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ ثُمَّ دَعَوْهُمْ إِلَى الْإِقْرَارِ بِالنَّبِيِّينَ فَأَقَرَّ بَعْضُهُمْ وَ أَنْكَرَ بَعْضٌ ثُمَّ دَعَوْهُمْ إِلَى وَلَايَتِنَا فَأَقَرَّ بِهَا وَ اللَّهِ مَنْ أَحَبَّ وَ أَنْكَرَهَا مَنْ أَبْغَضَ وَ هُوَ قَوْلُهُ فَما كانُوا لِيُؤْمِنُوا بِما كَذَّبُوا بِهِ مِنْ قَبْلُ ثُمَّ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) كَانَ التَّكْذِيبُ ثَمَّ .

Then He^-azwj Sent Prophets^-as from them, and they^-as invited them to the acknowledgment in Allah^-azwj Mighty and Majestic, and these are the Words of the Mighty and Majestic[43:87] And if you should ask them who created them, they would certainly say: Allah.Then He^-azwj Invited them to the acknowledgement in the Prophets^-as. So some of them acknowledged, and some denied. Then He^-azwj Invited them to our^-asws Wilayah, So he acknowledge in it, By Allah^-azwj, the one whom He^-azwj Loved, and he denied it, the one whom He^-azwj Hated, and these are His^-azwj Words [10:74] but they were not going to believe in what they had belied in beforehand’. Then Abu Ja’far^-asws said: ‘The belying (in us^-asws) was (from) then’.[13]

بَابُ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) أَوَّلُ مَنْ أَجَابَ وَ أَقَرَّ لِلَّهِ عَزَّ وَ جَلَّ بِالرُّبُوبِيَّةِ

Chapter 4 – Rasool-Allah^-saww was the first one to answer and acknowledge to Allah^-azwj Mighty and Majestic with the Lordship

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ صَالِحِ بْنِ سَهْلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ بَعْضَ قُرَيْشٍ قَالَ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) بِأَيِّ شَيْ‏ءٍ سَبَقْتَ الْأَنْبِيَاءَ وَ أَنْتَ بُعِثْتَ آخِرَهُمْ وَ خَاتَمَهُمْ فَقَالَ إِنِّي كُنْتُ أَوَّلَ مَنْ آمَنَ بِرَبِّي وَ أَوَّلَ مَنْ أَجَابَ حَيْثُ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ وَ أَشْهَدَهُمْ عَلَى أَنْفُسِهِمْ أَ لَسْتُ بِرَبِّكُمْ فَكُنْتُ أَنَا أَوَّلَ نَبِيٍّ قَالَ بَلَى فَسَبَقْتُهُمْ بِالْإِقْرَارِ بِاللَّهِ عَزَّ وَ جَلَّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Salih Bin Sahl,

(It has been narrated) from Abu Abdullah^-asws having said: ‘One of the Qureysh said to Rasool-Allah^-saww, ‘By which thing do you^-saww precede the (other) Prophets^-as, and you^-saww were Sent at the end of them^-as, and as their^-as last?’ So he^-saww said: ‘I^-saww was the first one to believe in my^-saww Lord^-azwj, and the first one to answer when He^-azwj Took the Covenant of the Prophets^-as [7:172] and made them testify against themselves: Am I not your Lord? So I^-saww was the first Prophet^-saww to say: ‘Yes’. Thus I^-saww preceded them^-as with the acknowledgement in Allah^-azwj Mighty and Majestic’.[14]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ إِنِّي لَأَرَى بَعْضَ أَصْحَابِنَا يَعْتَرِيهِ النَّزَقُ وَ الْحِدَّةُ وَ الطَّيْشُ فَأَغْتَمُّ لِذَلِكَ غَمّاً شَدِيداً وَ أَرَى مَنْ خَالَفَنَا فَأَرَاهُ حَسَنَ السَّمْتِ قَالَ لَا تَقُلْ حَسَنَ السَّمْتِ فَإِنَّ السَّمْتَ سَمْتُ الطَّرِيقِ وَ لَكِنْ قُلْ حَسَنَ السِّيمَاءِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ سِيماهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ

Ahmad Bin Muhammad, from Muhammad Bin Khalid, from one of our companions, from Abdullah Bin Sinan who said,

‘I said to Abu Abdullah^-asws, ‘May I be sacrificed for you^-asws! I see one of our companions as being temperamental, and irritable and reckless. So I become gloomy due to that with intense gloom; and I see the one who opposes us, and I see him being on a good way’. He^-asws said: ‘Do not say, ‘good way’, for the السَّمْتَ is the way of the path, but say, ‘good appearance’, for Allah^-azwj Mighty and Majestic is Saying [48:29] their marks are in their faces because of the effect of prostrations’.

قَالَ قُلْتُ فَأَرَاهُ حَسَنَ السِّيمَاءِ وَ لَهُ وَقَارٌ فَأَغْتَمُّ لِذَلِكَ قَالَ لَا تَغْتَمَّ لِمَا رَأَيْتَ مِنْ نَزَقِ أَصْحَابِكَ وَ لِمَا رَأَيْتَ مِنْ حُسْنِ سِيمَاءِ مَنْ خَالَفَكَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا أَرَادَ أَنْ يَخْلُقَ آدَمَ خَلَقَ تِلْكَ الطِّينَتَيْنِ ثُمَّ فَرَّقَهُمَا فِرْقَتَيْنِ فَقَالَ لِأَصْحَابِ الْيَمِينِ كُونُوا خَلْقاً بِإِذْنِي فَكَانُوا خَلْقاً بِمَنْزِلَةِ الذَّرِّ يَسْعَى وَ قَالَ لِأَهْلِ الشِّمَالِ كُونُوا خَلْقاً بِإِذْنِي فَكَانُوا خَلْقاً بِمَنْزِلَةِ الذَّرِّ يَدْرُجُ

He (the narrator) said, ‘I said, ‘So I see him of the good appearance, and for him is dignity. So, I become gloomy due to that’. He^-asws said: ‘Do not be gloomy due to what you see from the irritability of your companions, and due to what you see from the goodly appearance of the one opposed to you. When Allah^-azwj Blessed and High Intended to Create Adam^-as, Created those two clays, then separated between the two as two parts. So He^-azwj Said to the companions of the right: “Be Created by My^-azwj Permission!” So they became creatures at the status of the particles running around; and He^-azwj Said to the people of the left: “Be Created by My^-azwj Permission!” So they became creatures at the status of the particles toddling around.

ثُمَّ رَفَعَ لَهُمْ نَاراً فَقَالَ ادْخُلُوهَا بِإِذْنِي فَكَانَ أَوَّلَ مَنْ دَخَلَهَا مُحَمَّدٌ ( صلى الله عليه وآله ) ثُمَّ اتَّبَعَهُ أُولُو الْعَزْمِ مِنَ الرُّسُلِ وَ أَوْصِيَاؤُهُمْ وَ أَتْبَاعُهُمْ ثُمَّ قَالَ لِأَصْحَابِ الشِّمَالِ ادْخُلُوهَا بِإِذْنِي فَقَالُوا رَبَّنَا خَلَقْتَنَا لِتُحْرِقَنَا فَعَصَوْا

Then He^-azwj Raised a fire for them, and He^-azwj Said: ‘Enter into it by My^-azwj Permission!” So the first one to enter it was Muhammad^-saww. Then the Determined ones (Ul Al-Azam) from the Rasools^-as followed him^-saww, and their^-as successors^-as, and their^-as followers. Then He^-azwj Said to the companions of the left: ‘Enter into it by My^-azwj Permission!” So they said, ‘Our Lord^-azwj! You^-azwj Created us to incinerate us?’ So they disobeyed.

فَقَالَ لِأَصْحَابِ الْيَمِينِ اخْرُجُوا بِإِذْنِي مِنَ النَّارِ لَمْ تَكْلِمِ النَّارُ مِنْهُمْ كَلْماً وَ لَمْ تُؤَثِّرْ فِيهِمْ أَثَراً فَلَمَّا رَآهُمْ أَصْحَابُ الشِّمَالِ قَالُوا رَبَّنَا نَرَى أَصْحَابَنَا قَدْ سَلِمُوا فَأَقِلْنَا وَ مُرْنَا بِالدُّخُولِ قَالَ قَدْ أَقَلْتُكُمْ فَادْخُلُوهَا

So He^-azwj Said to the companions of the right: “Come out by My^-azwj Permission, from the fire!” The fire did not injure any of them with an injury and did not leave any traces of its effects. So when the companions of the left saw them, they said, ‘Our Lord^-azwj! We saw our companions have been saved. So Forgive us and Command us with the entering’. He^-azwj Said: “I^-azwj have Forgiven you, so enter into it!”

فَلَمَّا دَنَوْا وَ أَصَابَهُمُ الْوَهَجُ رَجَعُوا فَقَالُوا يَا رَبَّنَا لَا صَبْرَ لَنَا عَلَى الِاحْتِرَاقِ فَعَصَوْا فَأَمَرَهُمْ بِالدُّخُولِ ثَلَاثاً كُلَّ ذَلِكَ يَعْصُونَ وَ يَرْجِعُونَ وَ أَمَرَ أُولَئِكَ ثَلَاثاً كُلَّ ذَلِكَ يُطِيعُونَ وَ يَخْرُجُونَ فَقَالَ لَهُمْ كُونُوا طِيناً بِإِذْنِي فَخَلَقَ مِنْهُ آدَمَ

So when they approached and the terror hit them, they returned and they said, ‘O our Lord^-azwj! There is no patience for us upon the burning’, and they disobeyed. So He^-azwj Commanded with the entering, thrice, during each of that they were disobeying and they were returning, and He^-azwj Commanded those ones thrice, during each of that they were obeying and were coming out.So He^-azwj Said to them (all): “Be clay, by My^-azwj Permission!” So He^-azwj Created Adam^-as from it.

قَالَ فَمَنْ كَانَ مِنْ هَؤُلَاءِ لَا يَكُونُ مِنْ هَؤُلَاءِ وَ مَنْ كَانَ مِنْ هَؤُلَاءِ لَا يَكُونُ مِنْ هَؤُلَاءِ وَ مَا رَأَيْتَ مِنْ نَزَقِ أَصْحَابِكَ وَ خُلُقِهِمْ فَمِمَّا أَصَابَهُمْ مِنْ لَطْخِ أَصْحَابِ الشِّمَالِ وَ مَا رَأَيْتَ مِنْ حُسْنِ سِيمَاءِ مَنْ خَالَفَكُمْ وَ وَقَارِهِمْ فَمِمَّا أَصَابَهُمْ مِنْ لَطْخِ أَصْحَابِ الْيَمِينِ .

He^-asws said: ‘So the one who was from these would not happen to be from those, and the one who was from those would not happen to be from these, and whatever you see from the irritability of your companion and their mannerisms, so it is from what had hit them from the stains of the companions of the left; and whatever you see from the goodly appearance of the ones opposed to you, and their dignity, so it is from what hit them from the stains of the companions of the right’.[15]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ صَالِحِ بْنِ سَهْلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِأَيِّ شَيْ‏ءٍ سَبَقْتَ وُلْدَ آدَمَ قَالَ إِنِّي أَوَّلُ مَنْ أَقَرَّ بِرَبِّي إِنَّ اللَّهَ أَخَذَ مِيثَاقَ النَّبِيِّينَ وَ أَشْهَدَهُمْ عَلَى أَنْفُسِهِمْ أَ لَسْتُ بِرَبِّكُمْ قَالُوا بَلَى فَكُنْتُ أَوَّلَ مَنْ أَجَابَ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ali Bin Ismail, from Muhammad Bin Ismail, from Sa’dan Bin Muslim, from Salih Bin Sahl,

(It has been narrated)from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww was asked, ‘By which thing do you^-saww precede the children of Adam^-as?’ He^-saww said: ‘I^-saww was the first one to acknowledge with my^-saww Lord^-azwj. Allah^-azwj Took the Covenant of the Prophets^-as [7:172] and made them testify against themselves: Am I not your Lord? They said: Yes! So I^-saww was the first one to answer’.[16]

بَابُ كَيْفَ أَجَابُوا وَ هُمْ ذَرٌّ

Chapter 5 – How did they answer and they were particles

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) كَيْفَ أَجَابُوا وَ هُمْ ذَرٌّ قَالَ جَعَلَ فِيهِمْ مَا إِذَا سَأَلَهُمْ أَجَابُوهُ يَعْنِي فِي الْمِيثَاقِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of our companions, from Abu Baseer who said,

‘I said to Abu Abdullah^-asws, ‘How did they answer and they were particles?’ He^-asws said: ‘It (the ability) was Made to be in them what, when they were asked, the could answer with, meaning regarding the Covenant’.[17]

بَابُ فِطْرَةِ الْخَلْقِ عَلَى التَّوْحِيدِ

Chapter 6 – Nature of the creatures is upon the Oneness (Tawheed)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْها قَالَ التَّوْحِيدُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said, ‘(What about) [30:30] Then set your face for the upright Religion – the nature made by Allah in which He has Made the people to be upon?’ He^-asws said: ‘The Oneness (Tawheed)’.[18]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْها مَا تِلْكَ الْفِطْرَةُ قَالَ هِيَ الْإِسْلَامُ فَطَرَهُمُ اللَّهُ حِينَ أَخَذَ مِيثَاقَهُمْ عَلَى التَّوْحِيدِ قَالَ أَ لَسْتُ بِرَبِّكُمْ وَ فِيهِ الْمُؤْمِنُ وَ الْكَافِرُ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdullah Bin Sinan,

(It has been narrated)from Abu Abdullah^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic [30:30] the nature made by Allah in which He has Made the people to be upon, ‘What is that nature?’ He^-asws said: ‘It is Al-Islām. Allah^-azwj Inclined them when He^-azwj Took their Covenant upon the Oneness Saying [7:172] Am I not your Lord? And included in it were the Momineen (plural of Momin) and the disbelievers’.[19]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْها قَالَ فَطَرَهُمْ جَمِيعاً عَلَى التَّوْحِيدِ .

Muhammad Bin Yahya, from Ahad Bin Muhammad, from Ibn Mahboub, from Ali Bin Raib, from Zurara who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic [30:30] the nature made by Allah in which He has Made the people to be upon. He^-asws Said: ‘Inclined the entirety of them upon the Oneness (Tawheed)’.[20]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ حُنَفاءَ لِلَّهِ غَيْرَ مُشْرِكِينَ بِهِ قَالَ الْحَنِيفِيَّةُ مِنَ الْفِطْرَةِ الَّتِي فَطَرَ اللَّهُ النَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ اللَّهِ قَالَ فَطَرَهُمْ عَلَى الْمَعْرِفَةِ بِهِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Zurara,

(It has been narrated)from Abu Ja’far^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic [22:31] Being upright for Allah, not associating anything with Him. He^-asws said: ‘The uprightness [30:30] the nature made by Allah in which He has Made the people; there is no altering of Allah’s creation. Allah^-azwj Inclined them upon the recognition of it’.

قَالَ زُرَارَةُ وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ إِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَ أَشْهَدَهُمْ عَلى أَنْفُسِهِمْ أَ لَسْتُ بِرَبِّكُمْ قالُوا بَلى الْآيَةَ قَالَ أَخْرَجَ مِنْ ظَهْرِ آدَمَ ذُرِّيَّتَهُ إِلَى يَوْمِ الْقِيَامَةِ فَخَرَجُوا كَالذَّرِّ فَعَرَّفَهُمْ وَ أَرَاهُمْ نَفْسَهُ وَ لَوْ لَا ذَلِكَ لَمْ يَعْرِفْ أَحَدٌ رَبَّهُ

Zurara said, ‘And I asked him^-asws abou the Words of Allah^-azwj Mighty and Majestic[7:172] And when your Lord brought forth from the Children of Adam, from their backs, their descendants, and made them testify against their own souls: Am I not your Lord? They said: Yes! – the Verse. He^-asws said: ‘Extracted from the back of Adam^-as was his offspring to be up to the Day of Judgement. So they came out like the particles, and He^-azwj Introduced Himself^-azwj to them, and had it not been for that, not one of them would have recognised his Lord^-azwj’.

وَ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كُلُّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَةِ يَعْنِي الْمَعْرِفَةَ بِأَنَّ اللَّهَ عَزَّ وَ جَلَّ خَالِقُهُ كَذَلِكَ قَوْلُهُ وَ لَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّماواتِ وَ الْأَرْضَ لَيَقُولُنَّ اللَّهُ .

And he^-asws said: ‘Rasool-Allah^-saww said: ‘Every newborn is born upon the nature, meaning the recognition that Allah^-azwj Mighty and Majestic Created him. Likewise are His^-azwj Words [31:25] And if you ask them who Created the skies and the earth, they will be saying: Allah’.[21]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ أَبِي جَمِيلَةَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْها قَالَ فَطَرَهُمْ عَلَى التَّوْحِيدِ .

Ali Bin Ibrahim, from his father, from Ibn Fazzal, from Ibn Abu Jameela, from Muhammad Al Halby,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [30:30] the nature made by Allah in which He has Made the people. He^-asws said: ‘Inclined them upon the Oneness (Tawheed)’.[22]

بَابُ كَوْنِ الْمُؤْمِنِ فِي صُلْبِ الْكَافِرِ

Chapter 7 – Coming into being of the Believer into the back of the disbeliever

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ مَيْسَرَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ نُطْفَةَ الْمُؤْمِنِ لَتَكُونُ فِي صُلْبِ الْمُشْرِكِ فَلَا يُصِيبُهُ مِنَ الشَّرِّ شَيْ‏ءٌ حَتَّى إِذَا صَارَ فِي رَحِمِ الْمُشْرِكَةِ لَمْ يُصِبْهَا مِنَ الشَّرِّ شَيْ‏ءٌ حَتَّى تَضَعَهُ فَإِذَا وَضَعَتْهُ لَمْ يُصِبْهُ مِنَ الشَّرِّ شَيْ‏ءٌ حَتَّى يَجْرِيَ عَلَيْهِ الْقَلَمُ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan in Ali Al Washa, from Ali Bin Maysara who said,

‘Abu Abdullah^-asws said: ‘The seed of the Believer may exit in the back of the Polytheist man, so it would not be hit by anything from the evil until it comes to be in a womb of the Polytheist woman, and it would not be hit by anything from the evil until she give his birth. So when she does give him birth, nothing from the evil would hit him until the Pen flows against him’ (until he reaches adulthood and becomes responsible for his acts).[23]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنِّي قَدْ أَشْفَقْتُ مِنْ دَعْوَةِ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَلَى يَقْطِينٍ وَ مَا وَلَدَ فَقَالَ يَا أَبَا الْحَسَنِ لَيْسَ حَيْثُ تَذْهَبُ إِنَّمَا الْمُؤْمِنُ فِي صُلْبِ الْكَافِرِ بِمَنْزِلَةِ الْحَصَاةِ فِي اللَّبِنَةِ يَجِي‏ءُ الْمَطَرُ فَيَغْسِلُ اللَّبِنَةَ وَ لَا يَضُرُّ الْحَصَاةَ شَيْئاً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Bin Yaqteen,

(It has been narrated)from Abu Al-Hassan Musa^-asws, said, ‘I said to him^-asws, ‘I pitied from a supplication of Abu Abdullah^-asws against Yaqteen and what he begot’. So he^-asws said: ‘O Abu Al-Hassan! It is not where you are going with it. But rather, the Believer in the back of the disbeliever is at a status of the pebbles among the block. The rain comes and it washes the block, and it does not harm the pebbles anything’.[24]

بَابُ إِذَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ أَنْ يَخْلُقَ الْمُؤْمِنَ

Chapter 8 – When Allah^-azwj Mighty and Majestic Intended to Create the Believer

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ إِبْرَاهِيمَ بْنِ مُسْلِمٍ الْحُلْوَانِيِّ عَنْ أَبِي إِسْمَاعِيلَ الصَّيْقَلِ الرَّازِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ فِي الْجَنَّةِ لَشَجَرَةً تُسَمَّى الْمُزْنَ فَإِذَا أَرَادَ اللَّهُ أَنْ يَخْلُقَ مُؤْمِناً أَقْطَرَ مِنْهَا قَطْرَةً فَلَا تُصِيبُ بَقْلَةً وَ لَا ثَمَرَةً أَكَلَ مِنْهَا مُؤْمِنٌ أَوْ كَافِرٌ إِلَّا أَخْرَجَ اللَّهُ عَزَّ وَ جَلَّ مِنْ صُلْبِهِ مُؤْمِناً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibrahim Bin Muslim Al Halwany, from Abu Ismail Al Sayqal Al Razy,

(It has been narrated)from Abu Abdullah^-asws having said: ‘In the Paradise there is a tree named as Al-Muzna (Nimbus). So when Allah^-azwj Intends to Create a Believer, a drop falls from it. So it neither hits a vegetable nor a fruit, nor a date which either a Believer or a disbeliever eats from it, except that Allah^-azwj Mighty and Majestic Brings him out from his back, as a Believer’.[25]

بَابٌ فِي أَنَّ الصِّبْغَةَ هِيَ الْإِسْلَامُ

Chapter 9 – Regarding the dyeing – it is Al-Islām

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ صِبْغَةَ اللَّهِ وَ مَنْ أَحْسَنُ مِنَ اللَّهِ صِبْغَةً قَالَ الْإِسْلَامُ وَ قَالَ فِي قَوْلِهِ عَزَّ وَ جَلَّ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقى قَالَ هِيَ الْإِيمَانُ بِاللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ .

Ali Bin Ibrahim, from his father and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [2:138] A Dyeing of Allah, and who is better than Allah in dyeing? He^-asws said: ‘Al-Islām’.

وَ قَالَ فِي قَوْلِهِ عَزَّ وَ جَلَّ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقى قَالَ هِيَ الْإِيمَانُ بِاللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ .

And he^-asws said regarding the Words of the Mighty and Majestic [2:256] he indeed has grabbed hold on the Firmest Handle, he^-asws said: ‘It is the Emān (belief) in Allah^-azwj Alone, there being no associates for Him^-azwj’.[26]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ عَبْدِ اللَّهِ بْنِ فَرْقَدٍ عَنْ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ صِبْغَةَ اللَّهِ وَ مَنْ أَحْسَنُ مِنَ اللَّهِ صِبْغَةً قَالَ الصِّبْغَةُ هِيَ الْإِسْلَامُ .

A number ofour companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Dawood Bin Sirham, from Abdullah in Farqad, from Humran,

(It has been narrated)from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [2:138] The Colouring of Allah, and who is better than Allah in Colouring? He^-asws said: ‘The dyeing, stands for Al-Islām’.[27]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ صِبْغَةَ اللَّهِ وَ مَنْ أَحْسَنُ مِنَ اللَّهِ صِبْغَةً قَالَ الصِّبْغَةُ هِيَ الْإِسْلَامُ

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from someone else, from Aban, from Muhammad Bin Muslim,

(It has been narrated)from one of the two (5^th or 6^th Imam^-asws) regarding the Words of Allah^-azwj Mighty and Majestic [2:138] A Dyeing of Allah, and who is better than Allah in dyeing? He^-asws said: ‘The dyeing, it is Al-Islām’.

وَ قَالَ فِي قَوْلِهِ عَزَّ وَ جَلَّ فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَ يُؤْمِنْ بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقى قَالَ هِيَ الْإِيمَانُ .

And he^-asws said regarding the Words of the Mighty and Majestic [2:256] whoever disbelieves in the tyrant and believes in Allah he indeed has grabbed hold on the Firmest Handle. He^-asws said: ‘It is Al-Islām’.[28]

بَابٌ فِي أَنَّ السَّكِينَةَ هِيَ الْإِيمَانُ

Chapter 10 – Regarding the tranquility (Re 48:4) – it is the faith

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ أَنْزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ قَالَ هُوَ الْإِيمَانُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Abu Hamza,

(It has been narrated)from Abu Ja’far^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic [48:4] He it is Who sent down tranquillity into the hearts of the Momineen (plural of Momin). He^-asws said: ‘It is the faith’.

قَالَ وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ أَيَّدَهُمْ بِرُوحٍ مِنْهُ قَالَ هُوَ الْإِيمَانُ .

He (the narrator) said, ‘And I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic [58:22] and He has Supported them with a Spirit from Him. He^-asws said: ‘It is the faith’.[29]

عَنْهُ عَنْ أَحْمَدَ عَنْ صَفْوَانَ عَنْ أَبَانٍ عَنْ فُضَيْلٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أُولئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمانَ هَلْ لَهُمْ فِيمَا كَتَبَ فِي قُلُوبِهِمْ صُنْعٌ قَالَ لَا .

From him, from Ahmad, from Safwan, from Aban, from Fuzayl who said,

‘I said to Abu Abdullah^-asws, ‘[58:22] these are they into whose hearts He has Impressed the faith, is it for them regarding what is Impressed in their hearts, say (control over it)?’ He^-asws said: ‘No’.[30]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ السَّكِينَةُ الْإِيمَانُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Mahboub, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated)from Abu Ja’far^-asws having said: ‘The tranquillity (Mentioned in 48:4) is the faith’.[31]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ وَ هِشَامِ بْنِ سَالِمٍ وَ غَيْرِهِمَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ هُوَ الَّذِي أَنْزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ قَالَ هُوَ الْإِيمَانُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary and Hisham Bin Salim, and someone other than these two,

(It has been narrated)from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [48:4] He it is Who sent down tranquillity into the hearts of the Momineen (plural of Momin). He^-asws said: ‘It is the faith’.[32]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ جَمِيلٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِهِ عَزَّ وَ جَلَّ هُوَ الَّذِي أَنْزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Yunus, from Jameel who said,

‘I asked Abu Abdullah^-asws about the Words of the Mighty and Majestic [48:4] He it is Who sent down tranquillity into the hearts of the Momineen (plural of Momin). He^-asws said: ‘It is the faith’.

قَالَ هُوَ الْإِيمَانُ قَالَ وَ أَيَّدَهُمْ بِرُوحٍ مِنْهُ قَالَ هُوَ الْإِيمَانُ

He (the narrator) said, ‘(What about) [58:22] and He has Supported them with a Spirit from Him. He^-asws said: ‘It is the faith’.

وَ عَنْ قَوْلِهِ وَ أَلْزَمَهُمْ كَلِمَةَ التَّقْوى قَالَ هُوَ الْإِيمَانُ .

And about His^-azwj Words [48:26] and Necessitated for them the word of piety. He^-asws said: ‘It is the faith’.[33]

بَابُ الْإِخْلَاصِ

Chapter 11 – The sincerity

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ حَنِيفاً مُسْلِماً قَالَ خَالِصاً مُخْلِصاً لَيْسَ فِيهِ شَيْ‏ءٌ مِنْ عِبَادَةِ الْأَوْثَانِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdullah Bin Muskan,

(It has been narrated)from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [3:67] (an) upright (man), a Muslim. He^-asws said: ‘Purely sincere, there not being in him anything from the worshipping of the idols’.[34]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ رَفَعَهُ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا أَيُّهَا النَّاسُ إِنَّمَا هُوَ اللَّهُ وَ الشَّيْطَانُ وَ الْحَقُّ وَ الْبَاطِلُ وَ الْهُدَى وَ الضَّلَالَةُ وَ الرُّشْدُ وَ الْغَيُّ وَ الْعَاجِلَةُ وَ الْآجِلَةُ وَ الْعَاقِبَةُ وَ الْحَسَنَاتُ وَ السَّيِّئَاتُ فَمَا كَانَ مِنْ حَسَنَاتٍ فَلِلَّهِ وَ مَا كَانَ مِنْ سَيِّئَاتٍ فَلِلشَّيْطَانِ لَعَنَهُ اللَّهُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father,

(It has been narrated)raising it to Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘O you people! But rather, it is Allah^-azwj and the Satan^-la, and the truth and the falsehood, and the guidance and the straying, and the right way from the error, and the present and the future and the end-result, and the good deeds and the evil deeds. So whatever was from the good deeds, so it is for Allah^-azwj, and whatever was from the evil deeds, so it is for the Satans^-la may Allah^-azwj Curse him^-la’.[35]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( صلوات الله عليه )  كَانَ يَقُولُ طُوبَى لِمَنْ أَخْلَصَ لِلَّهِ الْعِبَادَةَ وَ الدُّعَاءَ وَ لَمْ يَشْغَلْ قَلْبَهُ بِمَا تَرَى عَيْنَاهُ وَ لَمْ يَنْسَ ذِكْرَ اللَّهِ بِمَا تَسْمَعُ أُذُنَاهُ وَ لَمْ يَحْزُنْ صَدْرَهُ بِمَا أُعْطِيَ غَيْرُهُ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat,

(It has been narrated)from Abu Al-Hassan Al-Reza^-asws that Amir Al-Momineen^-asws was saying: ‘Beatitude is for the one who is sincere to Allah^-azwj in the worship and the supplication, and does not pre-occupy his heart with what his eyes see, and the does not forget the Remembrance of Allah^-azwj with what his ears hear, and does not grieve his chest with what others have been Given’.[36]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا قَالَ لَيْسَ يَعْنِي أَكْثَرَ عَمَلًا وَ لَكِنْ أَصْوَبَكُمْ عَمَلًا وَ إِنَّمَا الْإِصَابَةُ خَشْيَةُ اللَّهِ وَ النِّيَّةُ الصَّادِقَةُ وَ الْحَسَنَةُ

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Sufyan Bin Uyayna,

(It has been narrated)from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [67:2] that He may Test you – which of you is best in deeds. He^-asws said ‘It does not Mean the abundance of deeds, but the correct ones of your deeds, and rather the correctness is the fear of Allah^-azwj and the truthful intention, and the good deeds’.

ثُمَّ قَالَ الْإِبْقَاءُ عَلَى الْعَمَلِ حَتَّى يَخْلُصَ أَشَدُّ مِنَ الْعَمَلِ وَ الْعَمَلُ الْخَالِصُ الَّذِي لَا تُرِيدُ أَنْ يَحْمَدَكَ عَلَيْهِ أَحَدٌ إِلَّا اللَّهُ عَزَّ وَ جَلَّ وَ النِّيَّةُ أَفْضَلُ مِنَ الْعَمَلِ أَلَا وَ إِنَّ النِّيَّةَ هِيَ الْعَمَلُ

Then he^-asws said: ‘The remaining upon the deed until it finishes is more difficult than performing the deed itself, and the sincere deed is that which you do not want to be praised upon by anyone except for Allah^-azwj Mighty and Majestic; and the intention is superior than the deed itself. Indeed! The intention, it is the deed’.

ثُمَّ تَلَا قَوْلَهُ عَزَّ وَ جَلَّ قُلْ كُلٌّ يَعْمَلُ عَلى شاكِلَتِهِ يَعْنِي عَلَى نِيَّتِهِ .

Then he^-asws recited the Words of the Mighty and Majestic [17:84] Say: Every one acts according to his own disposition – Meaning, upon his intention’.[37]

وَ بِهَذَا الْإِسْنَادِ قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ قَالَ الْقَلْبُ السَّلِيمُ الَّذِي يَلْقَى رَبَّهُ وَ لَيْسَ فِيهِ أَحَدٌ سِوَاهُ قَالَ وَ كُلُّ قَلْبٍ فِيهِ شِرْكٌ أَوْ شَكٌّ فَهُوَ سَاقِطٌ وَ إِنَّمَا أَرَادُوا الزُّهْدَ فِي الدُّنْيَا لِتَفْرُغَ قُلُوبُهُمْ لِلْآخِرَةِ .

And by this chain, he said,

‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic [26:89] Except one who comes to Allah with a secure heart. He^-asws said: ‘The secure heart is that which is attached to its Lord^-azwj, and there is no one in it besides Him^-azwj; and every heart wherein is an association, or a doubt, so it is fallen, and rather they are intending the ascetism in the world in order to free their hearts for the Hereafter’.[38]

بِهَذَا الْإِسْنَادِ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنِ السِّنْدِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا أَخْلَصَ الْعَبْدُ الْإِيمَانَ بِاللَّهِ عَزَّ وَ جَلَّ أَرْبَعِينَ يَوْماً أَوْ قَالَ مَا أَجْمَلَ عَبْدٌ ذِكْرَ اللَّهِ عَزَّ وَ جَلَّ أَرْبَعِينَ يَوْماً إِلَّا زَهَّدَهُ اللَّهُ عَزَّ وَ جَلَّ فِي الدُّنْيَا وَ بَصَّرَهُ دَاءَهَا وَ دَوَاءَهَا فَأَثْبَتَ الْحِكْمَةَ فِي قَلْبِهِ وَ أَنْطَقَ بِهَا لِسَانَهُ

By this chain, from Sufyan Bin Uyayna, from Al Sindy,

(It has been narrated) from Abu Ja’far^-asws having said: ‘If a servant maintains pure Emān (belief) in Allah^-azwj for forty days, Allah^-azwj Purifies his heart in this world and Shows him his illness and the cure for them (illness).

ثُمَّ تَلَا إِنَّ الَّذِينَ اتَّخَذُوا الْعِجْلَ سَيَنالُهُمْ غَضَبٌ مِنْ رَبِّهِمْ وَ ذِلَّةٌ فِي الْحَياةِ الدُّنْيا وَ كَذلِكَ نَجْزِي الْمُفْتَرِينَ فَلَا تَرَى صَاحِبَ بِدْعَةٍ إِلَّا ذَلِيلًا وَ مُفْتَرِياً عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ عَلَى رَسُولِهِ ( صلى الله عليه وآله ) وَ عَلَى أَهْلِ بَيْتِهِ ( صلوات الله عليهم ) إِلَّا ذَلِيلًا .

Then he^-asws recited [7:152] (As for) those who took the calf (for a god), surely Wrath from their Lord and disgrace in this world’s life shall Seize them, and thus do We Recompense the devisers of lies. So you will not see the owner of the innovation (the innovator) except as disgraced and the forger of lies upon Allah^-azwj Mighty and Majestic, and upon His^-azwj Rasool^-saww, and upon the people^-asws of his^-saww Household, except as disgraced’.[39]

بَابُ الشَّرَائِعِ

Chapter 12 – The Laws

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ جَمِيعاً عَنْ أَبَانِ بْنِ عُثْمَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَعْطَى مُحَمَّداً ( صلى الله عليه وآله ) شَرَائِعَ نُوحٍ وَ إِبْرَاهِيمَ وَ مُوسَى وَ عِيسَى ( عليهم السلام ) التَّوْحِيدَ وَ الْإِخْلَاصَ وَ خَلْعَ الْأَنْدَادِ وَ الْفِطْرَةَ الْحَنِيفِيَّةَ السَّمْحَةَ وَ لَا رَهْبَانِيَّةَ وَ لَا سِيَاحَةَ أَحَلَّ فِيهَا الطَّيِّبَاتِ وَ حَرَّمَ فِيهَا الْخَبَائِثَ وَ وَضَعَ عَنْهُمْ إِصْرَهُمْ وَ الْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr, and a number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibrahim Bin Muhammad Al Saqafy, from Muhammad Bin Marwan, altogether from Aban Bin usman, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Blessed and High Gave to Muhammad^-saww the Laws of Nuh^-as, and Ibrahim^-as, and Musa^-as, and Isa^-as of the Oneness (Tawheed), and the sincerity, and keeping away from the idols, and the upright nature of the tolerance, and neither a priesthood nor a leisurely life, there being Permissible the good things in it, and there being Prohibited the bad things in it, and there was dropped from them, their burdens and their shackles which used to be upon them.

ثُمَّ افْتَرَضَ عَلَيْهِ فِيهَا الصَّلَاةَ وَ الزَّكَاةَ وَ الصِّيَامَ وَ الْحَجَّ وَ الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ وَ الْحَلَالَ وَ الْحَرَامَ وَ الْمَوَارِيثَ وَ الْحُدُودَ وَ الْفَرَائِضَ وَ الْجِهَادَ فِي سَبِيلِ اللَّهِ وَ زَادَهُ الْوُضُوءَ وَ فَضَّلَهُ بِفَاتِحَةِ الْكِتَابِ وَ بِخَوَاتِيمِ سُورَةِ الْبَقَرَةِ وَ الْمُفَصَّلِ وَ أَحَلَّ لَهُ الْمَغْنَمَ وَ الْفَيْ‏ءَ وَ نَصَرَهُ بِالرُّعْبِ وَ جَعَلَ لَهُ الْأَرْضَ مَسْجِداً وَ طَهُوراً وَ أَرْسَلَهُ كَافَّةً إِلَى الْأَبْيَضِ وَ الْأَسْوَدِ وَ الْجِنِّ وَ الْإِنْسِ وَ أَعْطَاهُ الْجِزْيَةَ وَ أَسْرَ الْمُشْرِكِينَ وَ فِدَاهُمْ

Then He^-azwj Imposed upon him^-saww the Salāt, and the Zakāt, and the Fasting, and the Hajj, and the enjoining of the good and the forbidding from the evil, and the Permissibles and the Prohibitions, and the inheritance, and the Legal Punishments, and the Obligations, and the Jihād in the Way of Allah^-azwj and Increased it with the ablution, and Merited him^-saww with the Opening of the Book (Chapter 1), and by the ending of the Surah Al-Baqarah (Chapter 2), and the details, and Permitted for him^-saww the war booty and the Fey (land achieved without a battle), and Helped him^-saww with the Awe, and Made the earth for him^-asws as a Masjid (place of prostration) and a cleansing agent, and Sent him^-saww to all, to the white and the black, and the Jinn and the humans, and Gave him^-saww the taxation, and Imprisoned the Polytheists and their ransoming.

ثُمَّ كُلِّفَ مَا لَمْ يُكَلَّفْ أَحَدٌ مِنَ الْأَنْبِيَاءِ وَ أُنْزِلَ عَلَيْهِ سَيْفٌ مِنَ السَّمَاءِ فِي غَيْرِ غِمْدٍ وَ قِيلَ لَهُ فَقاتِلْ فِي سَبِيلِ اللَّهِ لا تُكَلَّفُ إِلَّا نَفْسَكَ .

Then Encumbered him^-saww with what no one from the Prophets^-as had been Encumbered with, and Sent down a sword upon him^-saww from the sky without a sheath, and Said to him^-saww [4:84] Fight then in Allah’s Way; this is not imposed on you except in relation to yourself’.[40]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَوْلَ اللَّهِ عَزَّ وَ جَلَّ فَاصْبِرْ كَما صَبَرَ أُولُوا الْعَزْمِ مِنَ الرُّسُلِ فَقَالَ نُوحٌ وَ إِبْرَاهِيمُ وَ مُوسَى وَ عِيسَى وَ مُحَمَّدٌ ( صلى الله عليه وآله )

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at Bin Mihran who said,

‘I said to Abu Abdullah^-asws, ‘The Words of Allah^-azwj Mighty and Majestic [46:35] Therefore bear up patiently as did the Determined Ones from the Rasools bear up with’. He^-asws said: ‘Nuh^-as, and Ibrahim^-as, and Musa^-as, and Isa^-as and Muhammad^-saww’.

قُلْتُ كَيْفَ صَارُوا أُولِي الْعَزْمِ قَالَ لِأَنَّ نُوحاً بُعِثَ بِكِتَابٍ وَ شَرِيعَةٍ وَ كُلُّ مَنْ جَاءَ بَعْدَ نُوحٍ أَخَذَ بِكِتَابِ نُوحٍ وَ شَرِيعَتِهِ وَ مِنْهَاجِهِ حَتَّى جَاءَ إِبْرَاهِيمُ ( عليه السلام ) بِالصُّحُفِ وَ بِعَزِيمَةِ تَرْكِ كِتَابِ نُوحٍ لَا كُفْراً بِهِ

I said, ‘How did they^-as come to be the Determined Ones (Ul Al-Azam)?’ He^-asws said: ‘Because Nuh^-as was Sent with a Book and a Law, and everyone who came after Nuh^-as took by the Book of Nuh^-as, and his^-as Law and his^-as manifesto until Ibrahim^-as came with the Parchment, and with determination he^-as neglected the Book of Nuh^-as, not having disbelieved in it.

فَكُلُّ نَبِيٍّ جَاءَ بَعْدَ إِبْرَاهِيمَ ( عليه السلام ) أَخَذَ بِشَرِيعَةِ إِبْرَاهِيمَ وَ مِنْهَاجِهِ وَ بِالصُّحُفِ حَتَّى جَاءَ مُوسَى بِالتَّوْرَاةِ وَ شَرِيعَتِهِ وَ مِنْهَاجِهِ وَ بِعَزِيمَةِ تَرْكِ الصُّحُفِ

So every Prophet^-as who came after Ibrahim^-as took by the Law of Ibrahim^-as, and his^-as manifesto and by the Parchment, until Musa^-as came with the Torah and his^-as Law, and his^-as manifesto, and with determination he^-as neglected the Parchment.

وَ كُلُّ نَبِيٍّ جَاءَ بَعْدَ مُوسَى ( عليه السلام ) أَخَذَ بِالتَّوْرَاةِ وَ شَرِيعَتِهِ وَ مِنْهَاجِهِ حَتَّى جَاءَ الْمَسِيحُ ( عليه السلام ) بِالْإِنْجِيلِ وَ بِعَزِيمَةِ تَرْكِ شَرِيعَةِ مُوسَى وَ مِنْهَاجِهِ

And every Prophet^-as who came after Musa^-as took by the Torah, and his^-as Law, and his^-as manifesto until the Messiah^-as came with the Evangel, and with determination he^-as superseded the Law of Musa^-as, as well as his^-as manifesto.

فَكُلُّ نَبِيٍّ جَاءَ بَعْدَ الْمَسِيحِ أَخَذَ بِشَرِيعَتِهِ وَ مِنْهَاجِهِ حَتَّى جَاءَ مُحَمَّدٌ ( صلى الله عليه وآله ) فَجَاءَ بِالْقُرْآنِ وَ بِشَرِيعَتِهِ وَ مِنْهَاجِهِ فَحَلَالُهُ حَلَالٌ إِلَى يَوْمِ الْقِيَامَةِ وَ حَرَامُهُ حَرَامٌ إِلَى يَوْمِ الْقِيَامَةِ فَهَؤُلَاءِ أُولُو الْعَزْمِ مِنَ الرُّسُلِ ( عليهم السلام ) .

So every Prophet^-as who came after the Messiah^-as adhered to his^-as ‘بِشَرِيعَتِهِ’ Law and his^-as ‘مِنْهَاجِهِ’ manifesto until Muhammad^-saww came. So he^-saww came with the Quran and with his^-saww ‘بِشَرِيعَتِهِ’ Law and his^-saww ‘مِنْهَاجِهِ’ manifesto. Thus, ‘فَحَلَالُهُ حَلَالٌ إِلَى يَوْمِ الْقِيَامَةِ وَ حَرَامُهُ حَرَامٌ إِلَى يَوْمِ الْقِيَامَةِ’ his^-saww Permissible would be a Permissible up to the day of Judgement, and his^-saww Prohibition would be a Prohibition up to the Day of Judgement. So, these are the Determined Ones from the Rasools^-saww’.[41]

بَابُ دَعَائِمِ الْإِسْلَامِ

Chapter 13 – The Pillars of Al-Islām

حَدَّثَنِي الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ الزِّيَادِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ قَالَ حَدَّثَنَا أَبَانُ بْنُ عُثْمَانَ عَنْ فُضَيْلٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ بُنِيَ الْإِسْلَامُ عَلَى خَمْسٍ عَلَى الصَّلَاةِ وَ الزَّكَاةِ وَ الصَّوْمِ وَ الْحَجِّ وَ الْوَلَايَةِ وَ لَمْ يُنَادَ بِشَيْ‏ءٍ كَمَا نُودِيَ بِالْوَلَايَةِ .

Al Husayn Bin Muhammad Al Ashary narrated to me, from Moalla Bin Muhammad Al Ziyadi, from Al Hassan Bin Ali Al Washa who said, ‘Aban Bin Usman narrated to us, from Fuzayl Bin Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Islām is built upon five – Upon the Salāt, and the Zakāt, and the Soām (Fasts), and the Hajj, and the Wilayah, and we^-asws do not call (emphasise) with anything like what we^-asws called (have emphasised) with the Wilayah’.[42]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَجْلَانَ أَبِي صَالِحٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَوْقِفْنِي عَلَى حُدُودِ الْإِيمَانِ فَقَالَ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ الْإِقْرَارُ بِمَا جَاءَ بِهِ مِنْ عِنْدِ اللَّهِ وَ صَلَوَاتُ الْخَمْسِ وَ أَدَاءُ الزَّكَاةِ وَ صَوْمُ شَهْرِ رَمَضَانَ وَ حِجُّ الْبَيْتِ وَ وَلَايَةُ وَلِيِّنَا وَ عَدَاوَةُ عَدُوِّنَا وَ الدُّخُولُ مَعَ الصَّادِقِينَ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Ajlan Abu Salih who said,

‘I said to Abu Abdullah^-asws, ‘Set me upon the limits of the ‘Emān’ (faith). So he^-asws said: ‘The testimony that there is no god except for Allah^-azwj and that Muhammad^-saww is Rasool^-saww of Allah^-azwj, and the acknowledgement with whatever he^-saww came with from the Presence of Allah^-azwj, and the five Salāt, and payment of the Zakāt, and Fasting the Month of Ramazan, and Hajj of the House (Kabah), and the Wilayah for us^-asws and enmity for our^-asws enemies, and the entering to be with the truthful’.[43]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عَبَّاسِ بْنِ عَامِرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ بُنِيَ الْإِسْلَامُ عَلَى خَمْسٍ عَلَى الصَّلَاةِ وَ الزَّكَاةِ وَ الصَّوْمِ وَ الْحَجِّ وَ الْوَلَايَةِ وَ لَمْ يُنَادَ بِشَيْ‏ءٍ كَمَا نُودِيَ بِالْوَلَايَةِ فَأَخَذَ النَّاسُ بِأَرْبَعٍ وَ تَرَكُوا هَذِهِ يَعْنِي الْوَلَايَةَ .

Abu Ali Al Ashary, from Al Hassan Bin Al Al Kufy, from Abbas Bin Aamir, from Aban Bin Usman, from Fuzayl Bin Yasaar,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Al-Islām is built upon five – Upon the Salāt, and the Zakāt, and the Fasting, and the Hajj, and the Wilayah, and we^-asws do not call with anything like what we^-asws call with the Wilayah. So the people (instead) grabbed the four and neglected this, meaning Al-Wilayah’.[44]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ الْعَرْزَمِيِّ عَنْ أَبِيهِ عَنِ الصَّادِقِ ( عليه السلام ) قَالَ قَالَ أَثَافِيُّ الْإِسْلَامِ ثَلَاثَةٌ الصَّلَاةُ وَ الزَّكَاةُ وَ الْوَلَايَةُ لَا تَصِحُّ وَاحِدَةٌ مِنْهُنَّ إِلَّا بِصَاحِبَتَيْهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Ibn Al Arzamy, from his father,

(It has been narrated) from Al-Sadiq^-asws having said: ‘The ‘Asafy’ (essence) of Al-Islām are three – The Salāt, and the Zakāt, and the Wilayah. Not one of these would be correct except with its two companions’.[45]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَبْدِ اللَّهِ بْنِ الصَّلْتِ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ بُنِيَ الْإِسْلَامُ عَلَى خَمْسَةِ أَشْيَاءَ عَلَى الصَّلَاةِ وَ الزَّكَاةِ وَ الْحَجِّ وَ الصَّوْمِ وَ الْوَلَايَةِ قَالَ زُرَارَةُ فَقُلْتُ وَ أَيُّ شَيْ‏ءٍ مِنْ ذَلِكَ أَفْضَلُ فَقَالَ الْوَلَايَةُ أَفْضَلُ لِأَنَّهَا مِفْتَاحُهُنَّ وَ الْوَالِي هُوَ الدَّلِيلُ عَلَيْهِنَّ

Ali Bin Ibrahim, from his father, and Abdullah Bin Al Salt, altogether from Hammad Bin Isa, from Hareyz Bin Abdullah, from Zurara,

(It has been narrated) from Abu Ja’far^-asws having said: ‘ The foundation of Al-Islām is upon five things (pillars) – upon the Salāt, and the Zakāt, and the Hajj, and the Soām (Fasts), and the Wilayah’. Zurara (the narrator) said, ‘So I said, ‘And which from that is superior?’ So he^-asws said: ‘The Wilayah is superior because it is their key (soul), and the ‘الْوَالِي’ the Guardian^-asws is ‘الدَّلِيلُ’ the Proof upon these’.

قُلْتُ ثُمَّ الَّذِي يَلِي ذَلِكَ فِي الْفَضْلِ فَقَالَ الصَّلَاةُ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ الصَّلَاةُ عَمُودُ دِينِكُمْ

I said, ‘Then which is in the superiority after that (the Wilayah)?’ So he^-asws said: ‘The Salāt. Rasool-Allah^-saww said: ‘The Salāt is a pillar of your Religion’.

قَالَ قُلْتُ ثُمَّ الَّذِي يَلِيهَا فِي الْفَضْلِ قَالَ الزَّكَاةُ لِأَنَّهُ قَرَنَهَا بِهَا وَ بَدَأَ بِالصَّلَاةِ قَبْلَهَا وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الزَّكَاةُ تُذْهِبُ الذُّنُوبَ

He (the narrator) said, ‘I said, ‘Then which follows it in the superiority?’ He^-asws said: ‘The Zakāt, because it is paired with it and begun with the Salāt, before it; and Rasool-Allah^-saww said: ‘The Zakāt cleans the sins’.

قُلْتُ وَ الَّذِي يَلِيهَا فِي الْفَضْلِ قَالَ الْحَجُّ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ لِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا وَ مَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعالَمِينَ وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَحَجَّةٌ مَقْبُولَةٌ خَيْرٌ مِنْ عِشْرِينَ صَلَاةً نَافِلَةً وَ مَنْ طَافَ بِهَذَا الْبَيْتِ طَوَافاً أَحْصَى فِيهِ أُسْبُوعَهُ وَ أَحْسَنَ رَكْعَتَيْهِ غَفَرَ اللَّهُ لَهُ وَ قَالَ فِي يَوْمِ عَرَفَةَ وَ يَوْمِ الْمُزْدَلِفَةِ مَا قَالَ

I said, ‘And which follows it in superiority (after Zakāt)?’ He^-asws said: ‘The Hajj. Allah^-azwj Mighty and Majestic Said [3:97] and Pilgrimage to the House is incumbent upon the people for the Sake of Allah, (upon) everyone who is able to undertake the journey to it; and whoever disbelieves, then surely Allah is Self-sufficient, above any need of the worlds. And Rasool-Allah^-saww said: ‘An Accepted Hajj is between than twenty optional Salāt, and the one who performs Tawaaf of this House (Kabah) counting seven in it, and performs good two Rakāts (of Salāt) therein, Allah^-azwj would Forgive him. And he^-saww said regarding the day of Arafāt and the day of Al-Muzdalifa what he^-saww said’.

قُلْتُ فَمَا ذَا يَتْبَعُهُ قَالَ الصَّوْمُ قُلْتُ وَ مَا بَالُ الصَّوْمِ صَارَ آخِرَ ذَلِكَ أَجْمَعَ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الصَّوْمُ جُنَّةٌ مِنَ النَّارِ

I said, ‘So what is that which follows it?’ He^-asws said: ‘The Soām’ (Fast). I said, ‘And what is the matter the Soām (Fast) came to be at the end of all that?’ He^-asws said: ‘Rasool-Allah^-saww said: ‘The Fast is a shield from the Fire’.

قَالَ ثُمَّ قَالَ إِنَّ أَفْضَلَ الْأَشْيَاءِ مَا إِذَا فَاتَكَ لَمْ تَكُنْ مِنْهُ تَوْبَةٌ دُونَ أَنْ تَرْجِعَ إِلَيْهِ فَتُؤَدِّيَهُ بِعَيْنِهِ إِنَّ الصَّلَاةَ وَ الزَّكَاةَ وَ الْحَجَّ وَ الْوَلَايَةَ لَيْسَ يَقَعُ شَيْ‏ءٌ مَكَانَهَا دُونَ أَدَائِهَا وَ إِنَّ الصَّوْمَ إِذَا فَاتَكَ أَوْ قَصَّرْتَ أَوْ سَافَرْتَ فِيهِ أَدَّيْتَ مَكَانَهُ أَيَّاماً غَيْرَهَا وَ جَزَيْتَ ذَلِكَ الذَّنْبَ بِصَدَقَةٍ وَ لَا قَضَاءَ عَلَيْكَ وَ لَيْسَ مِنْ تِلْكَ الْأَرْبَعَةِ شَيْ‏ءٌ يُجْزِيكَ مَكَانَهُ غَيْرُهُ

He (the narrator) said, ‘Then he^-asws said: ‘The superior is what, when it is missed out by you, there would be no repentance from it besides that you would return to it, so you would fulfil it with exactly it. The Salāt, and the Zakāt, and the Hajj, and the Wilayah, nothing can happen to be in its place besides its fulfilment, and that the Soām, when it is missed out by you, or you are deficient, or you are in a journey, you can fulfil it in days other than it, and that sin would be sufficed for you by a charity, and there would be no paying back (of the outstanding Soām) upon you, and there is nothing from those four, anything which would suffice you in its place, something else’.

قَالَ ثُمَّ قَالَ ذِرْوَةُ الْأَمْرِ وَ سَنَامُهُ وَ مِفْتَاحُهُ وَ بَابُ الْأَشْيَاءِ وَ رِضَا الرَّحْمَنِ الطَّاعَةُ لِلْإِمَامِ بَعْدَ مَعْرِفَتِهِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ اللَّهَ وَ مَنْ تَوَلَّى فَما أَرْسَلْناكَ عَلَيْهِمْ حَفِيظاً

Then he^-asws said: ‘The peak of the matter, and its hump, and its key, and the door of the things, and Pleasure of the Beneficent (Allah^-azwj) is in the obedience to the (Divine) Imam^-asws after recognising him^-asws. Allah^-azwj Mighty and Majestic is Saying [4:80] Whoever obeys the Rasool, so he has obeyed Allah, and whoever turns back, so We have not Sent you as a keeper over them.

أَمَا لَوْ أَنَّ رَجُلًا قَامَ لَيْلَهُ وَ صَامَ نَهَارَهُ وَ تَصَدَّقَ بِجَمِيعِ مَالِهِ وَ حَجَّ جَمِيعَ دَهْرِهِ وَ لَمْ يَعْرِفْ وَلَايَةَ وَلِيِّ اللَّهِ فَيُوَالِيَهُ وَ يَكُونَ جَمِيعُ أَعْمَالِهِ بِدَلَالَتِهِ إِلَيْهِ مَا كَانَ لَهُ عَلَى اللَّهِ جَلَّ وَ عَزَّ حَقٌّ فِي ثَوَابِهِ وَ لَا كَانَ مِنْ أَهْلِ الْإِيمَانِ

At the same time, if a man were to stand (for Salāt) for his night, and (observe) Soām (Fast) for his day, and give charity with the entirety of his wealth, and perform Hajj for the entirety of his lifetime, but would not recognise the Wilayah of the ‘وَلِيِّ اللَّهِ’ Guardian^-asws of Allah^-azwj, so there would be no right for him upon Allah^-azwj Majestic and Mighty, any right for His^-azwj Rewards, nor would he ever be from the people of the Emān (faith)’.

ثُمَّ قَالَ أُولَئِكَ الْمُحْسِنُ مِنْهُمْ يُدْخِلُهُ اللَّهُ الْجَنَّةَ بِفَضْلِ رَحْمَتِهِ .

Then he^-asws said: ‘The good one from them, Allah^-azwj would Enter him into the Paradise by the Grace of His^-azwj Mercy’.[46]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيسَى بْنِ السَّرِيِّ أَبِي الْيَسَعِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَخْبِرْنِي بِدَعَائِمِ الْإِسْلَامِ الَّتِي لَا يَسَعُ أَحَداً التَّقْصِيرُ عَنْ مَعْرِفَةِ شَيْ‏ءٍ مِنْهَا الَّذِي مَنْ قَصَّرَ عَنْ مَعْرِفَةِ شَيْ‏ءٍ مِنْهَا فَسَدَ دِينُهُ وَ لَمْ يَقْبَلِ [اللَّهُ] مِنْهُ عَمَلَهُ وَ مَنْ عَرَفَهَا وَ عَمِلَ بِهَا صَلَحَ لَهُ دِينُهُ وَ قَبِلَ مِنْهُ عَمَلَهُ وَ لَمْ يَضِقْ بِهِ مِمَّا هُوَ فِيهِ لِجَهْلِ شَيْ‏ءٍ مِنَ الْأُمُورِ جَهْلُهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Safwan Bin Yahya, from Isa Bin Al Sariy Abu Al Yas’a who said,

‘I said to Abu Abdullah^-asws, ‘Inform me of the foundation of Al-Islām which no one has the capacity to be deficient from recognising anything from it, which if one was to be deficient from recognising anything from it, would spoil his Religion, and Allah^-azwj would not Accept his deeds from him; and the one who recognizes it and acts accordingly with it, his Religion would be correct for him, and his deeds would be Accepted from him, and he would not be constricted by it from what he would be in due to the ignorance of something from the matters of his ignorance’.

فَقَالَ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ الْإِيمَانُ بِأَنَّ مُحَمَّداً رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ الْإِقْرَارُ بِمَا جَاءَ بِهِ مِنْ عِنْدِ اللَّهِ وَ حَقٌّ فِي الْأَمْوَالِ الزَّكَاةُ وَ الْوَلَايَةُ الَّتِي أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهَا وَلَايَةُ آلِ مُحَمَّدٍ ( صلى الله عليه وآله )

So he^-asws said: ‘The testimony that there is no god except for Allah^-azwj, and the Emān (belief) that Muhammad^-saww is Rasool^-saww of Allah^-azwj, and the acknowledgement with whatever he^-saww came with from the Presence of Allah^-azwj, and the right of Zakāt in the wealth, and the Wilayah which Allah^-azwj Mighty and Majestic Commanded with, the Wilayah of the Progeny^-asws of Muhammad^-saww’.

قَالَ فَقُلْتُ لَهُ هَلْ فِي الْوَلَايَةِ شَيْ‏ءٌ دُونَ شَيْ‏ءٍ فَضْلٌ يُعْرَفُ لِمَنْ أَخَذَ بِهِ قَالَ نَعَمْ قَالَ اللَّهُ عَزَّ وَ جَلَّ يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ مَاتَ وَ لَا يَعْرِفُ إِمَامَهُ مَاتَ مِيتَةً جَاهِلِيَّةً وَ كَانَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) وَ كَانَ عَلِيّاً ( عليه السلام ) وَ قَالَ الْآخَرُونَ كَانَ مُعَاوِيَةَ ثُمَّ كَانَ الْحَسَنَ ( عليه السلام ) ثُمَّ كَانَ الْحُسَيْنَ ( عليه السلام ) وَ قَالَ الْآخَرُونَ يَزِيدَ بْنَ مُعَاوِيَةَ وَ حُسَيْنَ بْنَ عَلِيٍّ وَ لَا سِوَاءَ وَ لَا سِوَاءَ

He (the narrator) said, ‘So I said to him^-asws, ‘Is there anything regarding the Wilayah besides the thing which the one who takes to it can be recognised with?’ He^-asws said: ‘Yes. Allah^-azwj Mighty and Majestic Said: [4:59] O you who believe! Obey Allah and obey the Rasool and those in authority from among you. And Rasool-Allah^-saww said: ‘The one who dies and does not recognise his^-asws Imam^-asws has died the death of ‘جَاهِلِيَّةً’ (Kufr – the Pre-Islāmic period), and it was Rasool-Allah^-saww and it was Ali^-asws, and the others said it was Muawiya. Then it was Al-Hassan^-asws, then it was Al-Husayn^-asws, and the others said (it was) Yazeed Bin Muawiya and Al-Husayn Bin Ali^-asws. And they were not equal, and they were not equal’.

قَالَ ثُمَّ سَكَتَ ثُمَّ قَالَ أَزِيدُكَ فَقَالَ لَهُ حَكَمٌ الْأَعْوَرُ نَعَمْ جُعِلْتُ فِدَاكَ قَالَ ثُمَّ كَانَ عَلِيَّ بْنَ الْحُسَيْنِ ثُمَّ كَانَ مُحَمَّدَ بْنَ عَلِيٍّ أَبَا جَعْفَرٍ وَ كَانَتِ الشِّيعَةُ قَبْلَ أَنْ يَكُونَ أَبُو جَعْفَرٍ وَ هُمْ لَا يَعْرِفُونَ مَنَاسِكَ حَجِّهِمْ وَ حَلَالَهُمْ وَ حَرَامَهُمْ حَتَّى كَانَ أَبُو جَعْفَرٍ فَفَتَحَ لَهُمْ وَ بَيَّنَ لَهُمْ مَنَاسِكَ حَجِّهِمْ وَ حَلَالَهُمْ وَ حَرَامَهُمْ حَتَّى صَارَ النَّاسُ يَحْتَاجُونَ إِلَيْهِمْ مِنْ بَعْدِ مَا كَانُوا يَحْتَاجُونَ إِلَى النَّاسِ

He (the narrator) said, ‘Then he^-asws was silent. Then he^-asws said: ‘Shall I^-asws increase it for you?’ So Hakam Al-Awro said to him^-asws, ‘Yes, May I be sacrificed for you^-asws!’. He^-asws said: ‘Then it was Ali^-asws Bin Al-Husayn^-asws, then it was Muhammad^-asws Bin Ali^-asws Abu Ja’far^-asws. And the Shias before Abu Jafar^-asws did not know the rituals of their Hajj, and their Permissible and their Prohibitions until it was Abu Ja’far^-asws (as the Ul Al-Amr). So he^-asws opened (the knowledge) for them and explained to them the rituals of their Hajj, and their Permissible and their Prohibitions, to the extent that the people came to be needy to them from after their being needy to the people.

وَ هَكَذَا يَكُونُ الْأَمْرُ وَ الْأَرْضُ لَا تَكُونُ إِلَّا بِإِمَامٍ وَ مَنْ مَاتَ لَا يَعْرِفُ إِمَامَهُ مَاتَ مِيتَةً جَاهِلِيَّةً وَ أَحْوَجُ مَا تَكُونُ إِلَى مَا أَنْتَ عَلَيْهِ إِذْ بَلَغَتْ نَفْسُكَ هَذِهِ وَ أَهْوَى بِيَدِهِ إِلَى حَلْقِهِ وَ انْقَطَعَتْ عَنْكَ الدُّنْيَا تَقُولُ لَقَدْ كُنْتُ عَلَى أَمْرٍ حَسَنٍ .

And that is how the matter happens to be, and the earth will not happen to be except with an Imam^-asws, and the one who dies not having recognised his Imam^-asws would have died the death of ‘جَاهِلِيَّةً’ (kufr – the Pre-Islāmic period); and the neediest what you will happen to be, what you are upon, is when your soul reaches this here’ – and he^-asws pointed with his^-asws hand to his^-asws throat – ‘and the world would be cut-off from you, and you would be saying, ‘We were upon a beautiful matter’’.

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عِيسَى بْنِ السَّرِيِّ أَبِي الْيَسَعِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Isa Bin Al Sariy Abu Al Yas’a,

(It has been narrated) from Abu Abdullah^-asws – similar to it.[47]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ عَبْدِ اللَّهِ بْنِ عَجْلَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ بُنِيَ الْإِسْلَامُ عَلَى خَمْسٍ الْوَلَايَةِ وَ الصَّلَاةِ وَ الزَّكَاةِ وَ صَوْمِ شَهْرِ رَمَضَانَ وَ الْحَجِّ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Musna Al hannat, from Abdullah Bin Ajlan,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Al-Islām is built upon five – The Wilayah, and the Salāt, and the Zakāt, and the Soām (Fast) of the Month of Ramazan, and the Hajj’.[48]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبَانٍ عَنْ فُضَيْلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ بُنِيَ الْإِسْلَامُ عَلَى خَمْسٍ الصَّلَاةِ وَ الزَّكَاةِ وَ الصَّوْمِ وَ الْحَجِّ وَ الْوَلَايَةِ وَ لَمْ يُنَادَ بِشَيْ‏ءٍ مَا نُودِيَ بِالْوَلَايَةِ يَوْمَ الْغَدِيرِ .

Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin bashir, from Aban, from Fuzayl,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Al-Islām is built upon five – The Salāt, and the Zakāt, and the Soām, and the Hajj, and the Wilayah, and we^-asws do not call with anything what we^-asws call with the Wilayah of the day of Ghadeer’.[49]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عِيسَى بْنِ السَّرِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) حَدِّثْنِي عَمَّا بُنِيَتْ عَلَيْهِ دَعَائِمُ الْإِسْلَامِ إِذَا أَنَا أَخَذْتُ بِهَا زَكَى عَمَلِي وَ لَمْ يَضُرَّنِي جَهْلُ مَا جَهِلْتُ بَعْدَهُ فَقَالَ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ الْإِقْرَارُ بِمَا جَاءَ بِهِ مِنْ عِنْدِ اللَّهِ وَ حَقٌّ فِي الْأَمْوَالِ مِنَ الزَّكَاةِ وَ الْوَلَايَةُ الَّتِي أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهَا وَلَايَةُ آلِ مُحَمَّدٍ ( صلى الله عليه وآله ) فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ مَنْ مَاتَ وَ لَا يَعْرِفُ إِمَامَهُ مَاتَ مِيتَةً جَاهِلِيَّةً

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Hammad Bin usman, from Isa Bin Al Sariy who said,

‘I said to Abu Abdullah^-asws, ‘Narrate to me about what foundations Al-Islām has been built upon, so that when I take with it, my deeds would be purified and ignorance of what I do not know would not harm me, after it’. So he^-asws said: ‘The testimony that there is no god except for Allah^-azwj and that Muhammad^-saww is Rasool^-saww of Allah^-azwj, and the acknowledgement with whatever he^-saww came with from the Presence of Allah^-azwj, and a right of Zakāt in the wealth, and the Wilayah which Allah^-azwj Mighty and Majestic Commanded with, the Wilayah of the Progeny^-asws of Muhammad^-saww, for Rasool-Allah^-saww said: ‘The one who dies and did not recognise his Imam^-asws would have died a death of ‘جَاهِلِيَّةً’ (Kufr – the Pre-Islāmic period).

قَالَ اللَّهُ عَزَّ وَ جَلَّ أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ فَكَانَ عَلِيٌّ ( عليه السلام ) ثُمَّ صَارَ مِنْ بَعْدِهِ الْحَسَنُ ثُمَّ مِنْ بَعْدِهِ الْحُسَيْنُ ثُمَّ مِنْ بَعْدِهِ عَلِيُّ بْنُ الْحُسَيْنِ ثُمَّ مِنْ بَعْدِهِ مُحَمَّدُ بْنُ عَلِيٍّ ثُمَّ هَكَذَا يَكُونُ الْأَمْرُ إِنَّ الْأَرْضَ لَا تَصْلُحُ إِلَّا بِإِمَامٍ وَ مَنْ مَاتَ لَا يَعْرِفُ إِمَامَهُ مَاتَ مِيتَةً جَاهِلِيَّةً وَ أَحْوَجُ مَا يَكُونُ أَحَدُكُمْ إِلَى مَعْرِفَتِهِ إِذَا بَلَغَتْ نَفْسُهُ هَاهُنَا قَالَ وَ أَهْوَى بِيَدِهِ إِلَى صَدْرِهِ يَقُولُ حِينَئِذٍ لَقَدْ كُنْتُ عَلَى أَمْرٍ حَسَنٍ .

Allah^-azwj Mighty and Majestic Said [4:59] Obey Allah and obey the Rasool and those in authority from among you. So it was Ali^-asws, then it came to be after him^-asws, Al-Hasan^-asws. Then, from after him^-asws, Al-Husayn^-asws. Then from after him^-asws, Ali^-asws Bin Al-Husayn^-asws. Then from after him^-asws, Muhammad^-asws Bin Ali^-asws. Then that is how the matter happened to be. The earth would not be correct except with an Imam^-asws, and the one who dies without having recognised his Imam^-asws would have died the death of ‘جَاهِلِيَّةً’ (kufr – the Pre-Islāmic period); and the neediest of what one of you will ever be to his^-asws recognition is when his soul reaches over here’. He (the narrator) said, ‘And he^-asws pointed by his^-asws hand to his^-asws chest’. He^-asws said: ‘He would be saying then, ‘I was upon a beautiful matter’.[50]

عَنْهُ عَنْ أَبِي الْجَارُودِ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) يَا ابْنَ رَسُولِ اللَّهِ هَلْ تَعْرِفُ مَوَدَّتِي لَكُمْ وَ انْقِطَاعِي إِلَيْكُمْ وَ مُوَالَاتِي إِيَّاكُمْ قَالَ فَقَالَ نَعَمْ قَالَ فَقُلْتُ فَإِنِّي أَسْأَلُكَ مَسْأَلَةً تُجِيبُنِي فِيهَا فَإِنِّي مَكْفُوفُ الْبَصَرِ قَلِيلُ الْمَشْيِ وَ لَا أَسْتَطِيعُ زِيَارَتَكُمْ كُلَّ حِينٍ قَالَ هَاتِ حَاجَتَكَ قُلْتُ أَخْبِرْنِي بِدِينِكَ الَّذِي تَدِينُ اللَّهَ عَزَّ وَ جَلَّ بِهِ أَنْتَ وَ أَهْلُ بَيْتِكَ لِأَدِينَ اللَّهَ عَزَّ وَ جَلَّ بِهِ

From him, from Abu Al Jaroud who said,

‘I said to Abu Ja’far^-asws, ‘O son^-asws of Rasool-Allah^-saww! Do you^-asws recognise my cordiality for you^-asws and my cutting-off (from others) towards you^-asws and my Wilayah for you^-asws?’ So he^-asws said: ‘Yes’. So I said, ‘So I would like to ask you^-asws a question. You^-asws answer me regarding it, for I am blind of vision, and little (ability for) walking, and are not able to visit you^-asws except every now and then’. He^-asws said: ‘Ask for your need’. I said, ‘Inform me of your^-asws Religion which you^-asws are making it to be as a Religion of Allah^-azwj Mighty and Majestic with, you^-asws and your^-asws family, as a Religion of Allah^-azwj Mighty and Majestic with’.

قَالَ إِنْ كُنْتَ أَقْصَرْتَ الْخُطْبَةَ فَقَدْ أَعْظَمْتَ الْمَسْأَلَةَ وَ اللَّهِ لَأُعْطِيَنَّكَ دِينِي وَ دِينَ آبَائِيَ الَّذِي نَدِينُ اللَّهَ عَزَّ وَ جَلَّ بِهِ شَهَادَةَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ الْإِقْرَارَ بِمَا جَاءَ بِهِ مِنْ عِنْدِ اللَّهِ وَ الْوَلَايَةَ لِوَلِيِّنَا وَ الْبَرَاءَةَ مِنْ عَدُوِّنَا وَ التَّسْلِيمَ لِأَمْرِنَا وَ انْتِظَارَ قَائِمِنَا وَ الِاجْتِهَادَ وَ الْوَرَعَ .

The Imam^-asws said: ‘Even though you have asked a short question but it spans over an extensive (subject). (However) by Allah^-azwj! I^-asws will give you my^-asws Religion and the Religion of my^-asws forefathers^-asws which we^-asws have embraced to be as a Religion of Allah^-azwj Mighty and Majestic with – The testimony that there is no god except for Allah^-azwj and that Muhammad^-saww is Rasool^-saww of Allah^-azwj, and the acknowledgement with whatever he^-saww came with from the Presence of Allah^-azwj, and the Wilayah to befriend us^-asws (the 12 Imams^-asws) and disavow from our^-asws enemies, and the submission to our^-asws command, and awaiting our^-asws Qaim^-asws, and the striving and the piety’.[51]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُهُ يَسْأَلُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَهُ جُعِلْتُ فِدَاكَ أَخْبِرْنِي عَنِ الدِّينِ الَّذِي افْتَرَضَ اللَّهُ عَزَّ وَ جَلَّ عَلَى الْعِبَادِ مَا لَا يَسَعُهُمْ جَهْلُهُ وَ لَا يُقْبَلُ مِنْهُمْ غَيْرُهُ مَا هُوَ فَقَالَ أَعِدْ عَلَيَّ فَأَعَادَ عَلَيْهِ فَقَالَ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ إِقَامُ الصَّلَاةِ وَ إِيتَاءُ الزَّكَاةِ وَ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا وَ صَوْمُ شَهْرِ رَمَضَانَ

Ali Bin Ibrahim, from Salih Bin Al Sindiy, from Ja’far Bin Bashir, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I heard him asking Abu Abdullah^-asws, so he said to him^-asws, ‘May I be sacrificed for you^-asws! Inform me about the Religion which Allah^-azwj Mighty and Majestic Necessitated upon the servants what they have no leeway for being ignorant of it, nor would anything else be Accepted from them. What is it?’ He^-asws said: ‘Repeat it to me^-asws’. So he repeated to him^-asws. So he^-asws said: ‘The testimony that there is no god except for Allah^-azwj and that Muhammad^-saww is Rasool^-saww of Allah^-azwj, and establishing the Salāt, and giving the Zakāt, and Hajj of the House (Kabah) by the one who has the capacity for a way to it, and Fasting the Month of Ramazan’.

ثُمَّ سَكَتَ قَلِيلًا ثُمَّ قَالَ وَ الْوَلَايَةُ مَرَّتَيْنِ ثُمَّ قَالَ هَذَا الَّذِي فَرَضَ اللَّهُ عَلَى الْعِبَادِ وَ لَا يَسْأَلُ الرَّبُّ الْعِبَادَ يَوْمَ الْقِيَامَةِ فَيَقُولَ أَلَّا زِدْتَنِي عَلَى مَا افْتَرَضْتُ عَلَيْكَ وَ لَكِنْ مَنْ زَادَ زَادَهُ اللَّهُ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) سَنَّ سُنَناً حَسَنَةً جَمِيلَةً يَنْبَغِي لِلنَّاسِ الْأَخْذُ بِهَا .

Then he^-asws was silent for a while, then said: ‘And the Wilayah’, twice. Then he^-asws said: ‘This is which Allah^-azwj Necessitated upon the servant, and the Lord^-azwj will not Ask the servants on the Day of Judgement: “Why did you not increase upon what I^-azwj Necessitate upon you?” But, the one who increases (the deeds), Allah^-azwj would Increase (for) him (the Rewards). Rasool-Allah^-saww made a Sunnah, a beautiful Sunnah. It is befitting for the people to take by it’.[52]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبِي زَيْدٍ الْحَلَّالِ عَنْ عَبْدِ الْحَمِيدِ بْنِ أَبِي الْعَلَاءِ الْأَزْدِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ فَرَضَ عَلَى خَلْقِهِ خَمْساً فَرَخَّصَ فِي أَرْبَعٍ وَ لَمْ يُرَخِّصْ فِي وَاحِدَةٍ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Muhammad Bin Jamhour, from Fazalat Bin Ayoub, from Abu Zayd Al Hallali, from Abdul Hameed Bin Abu Al A’ala Al Azdy who said,

‘I heard Abu Abdullah^-asws saying that Allah^-azwj Mighty and Majestic Imposed five (matters) upon His^-azwj creatures, so He^-azwj has (Given them an) allowance regarding four, but did not (Given them an) allowance regarding one (Al-Wilayah)’.[53]

عَنْهُ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ قَالَ دَخَلَ رَجُلٌ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) وَ مَعَهُ صَحِيفَةٌ فَقَالَ لَهُ أَبُو جَعْفَرٍ ( عليه السلام ) هَذِهِ صَحِيفَةُ مُخَاصِمٍ يَسْأَلُ عَنِ الدِّينِ الَّذِي يُقْبَلُ فِيهِ الْعَمَلُ فَقَالَ رَحِمَكَ اللَّهُ هَذَا الَّذِي أُرِيدُ

From him, from Moalla Bin Muhammad, from Al Washa, from Aban, from Ismail Al Ju’fy who said,

‘A man came over to Abu Ja’far^-asws and with him^-asws was a sheet of paper. So Abu Ja’far^-asws said to him: ‘This here is a paper of an adversary asking about the Religion in which the deeds are Accepted’. So he said, ‘May Allah^-azwj have Mercy on you^-asws! (He said) this is what I want (to know)’.

فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً ( صلى الله عليه وآله ) عَبْدُهُ وَ رَسُولُهُ وَ تُقِرَّ بِمَا جَاءَ مِنْ عِنْدِ اللَّهِ وَ الْوَلَايَةُ لَنَا أَهْلَ الْبَيْتِ وَ الْبَرَاءَةُ مِنْ عَدُوِّنَا وَ التَّسْلِيمُ لِأَمْرِنَا وَ الْوَرَعُ وَ التَّوَاضُعُ وَ انْتِظَارُ قَائِمِنَا فَإِنَّ لَنَا دَوْلَةً إِذَا شَاءَ اللَّهُ جَاءَ بِهَا .

So Abu Ja’far^-asws said: ‘The testimony that there is no god except for Allah^-azwj Alone, there being no associates for Him^-azwj, and that Muhammad^-saww is His^-azwj servant, and His^-azwj Rasool^-saww, and you acknowledge with whatever he^-saww came from the Presence of Allah^-azwj, and the Wilayah for us^-asws, the People^-asws of the Household, and the disavowment from our^-asws enemies, and the submission to our^-asws command, and the piety, and the revenerence, and awaiting our^-asws Qaim^-asws, so when there is a government for us^-asws when Allah^-azwj so Desires, he^-asws would come with it’.[54]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ جَمِيعاً عَنْ صَفْوَانَ عَنْ عَمْرِو بْنِ حُرَيْثٍ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ فِي مَنْزِلِ أَخِيهِ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَا حَوَّلَكَ إِلَى هَذَا الْمَنْزِلِ قَالَ طَلَبُ النُّزْهَةِ فَقُلْتُ جُعِلْتُ فِدَاكَ أَ لَا أَقُصُّ عَلَيْكَ دِينِي فَقَالَ بَلَى

Ali Bin Ibrahim, from his father, and Abu Ali Al Ashary, from Muhammad Bin Abdu Jabbar, altogether from Safwan, from Amro Bin Hureys who said,

‘I went over to Abu Abdullah^-asws and he^-asws was in the house of his^-asws brother Abdullah son of Muhammad (Al-Baqir)^-asws. So I said to him^-asws, ‘May I be sacrificed for you^-asws! What made you^-asws to transfer to this house?’ He^-asws said: ‘Seeking the solitude’. So I said, ‘May I be sacrificed for you^-asws! Shall I relate my Religion to you^-asws?’ So he^-asws said: ‘Yes’.

قُلْتُ أَدِينُ اللَّهَ بِشَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ أَنَّ السَّاعَةَ آتِيَةٌ لَا رَيْبَ فِيهَا وَ أَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ وَ إِقَامِ الصَّلَاةِ وَ إِيتَاءِ الزَّكَاةِ وَ صَوْمِ شَهْرِ رَمَضَانَ وَ حِجِّ الْبَيْتِ وَ الْوَلَايَةِ لِعَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ بَعْدَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ الْوَلَايَةِ لِلْحَسَنِ وَ الْحُسَيْنِ وَ الْوَلَايَةِ لِعَلِيِّ بْنِ الْحُسَيْنِ وَ الْوَلَايَةِ لِمُحَمَّدِ بْنِ عَلِيٍّ وَ لَكَ مِنْ بَعْدِهِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ وَ أَنَّكُمْ أَئِمَّتِي عَلَيْهِ أَحْيَا وَ عَلَيْهِ أَمُوتُ وَ أَدِينُ اللَّهَ بِهِ

I said, ‘I make a Religion of Allah^-azwj with the testimony that there is no god except for Allah^-azwj Alone, there being no associates for Him^-azwj, and that Muhammad^-saww is His^-azwj servant, and that the Hour is coming, there being no doubt in it, and that Allah^-azwj would be Resurrecting the ones in the graves, and to establish the Salāt, and to give the Zakāt, and (to observe) Soām the Month of Ramazan, and Hajj of the House (Kabah), and the Wilayah of Ali^-asws Amir Al-Momineen^-asws after Rasool-Allah^-saww, and the Wilayah of Al-Hassan^-asws and Al-Husayn^-asws, and the Wilayah of Ali^-asws Bin Al-Husayn^-asws, and the Wilayah of Muhammad^-asws Bin Ali^-asws, and for you^-asws from after him^-asws, and you^-asws all are my Imams^-asws, upon it I do live and upon it I would be dying, and I make a Religion of Allah^-azwj by it’.

فَقَالَ يَا عَمْرُو هَذَا وَ اللَّهِ دِينُ اللَّهِ وَ دِينُ آبَائِيَ الَّذِي أَدِينُ اللَّهَ بِهِ فِي السِّرِّ وَ الْعَلَانِيَةِ فَاتَّقِ اللَّهَ وَ كُفَّ لِسَانَكَ إِلَّا مِنْ خَيْرٍ وَ لَا تَقُلْ إِنِّي هَدَيْتُ نَفْسِي بَلِ اللَّهُ هَدَاكَ فَأَدِّ شُكْرَ مَا أَنْعَمَ اللَّهُ عَزَّ وَ جَلَّ بِهِ عَلَيْكَ وَ لَا تَكُنْ مِمَّنْ إِذَا أَقْبَلَ طُعِنَ فِي عَيْنِهِ وَ إِذَا أَدْبَرَ طُعِنَ فِي قَفَاهُ وَ لَا تَحْمِلِ النَّاسَ عَلَى كَاهِلِكَ فَإِنَّكَ أَوْشَكَ إِنْ حَمَلْتَ النَّاسَ عَلَى كَاهِلِكَ أَنْ يُصَدِّعُوا شَعَبَ كَاهِلِكَ .

So he^-asws said: ‘O Amro! And this, by Allah^-azwj, is the Religion of Allah^-azwj and the Religion of my^-asws forefathers^-asws which they^-asws made as a Religion of Allah^-azwj with in the privacy and the publicly. Therefore fear Allah^-azwj and restrain your tongue except from goodness, and do not say, ‘I have guided myself’, but Allah^-azwj Guided you. Therefore thank Allah^-azwj Mighty and Majestic for the Favoured He^-azwj has Done to you, and do not become from the ones who when he faces forwards, the gets hit in his eye, and when he turns backwards, he gets stabbed in his neck, and do not carry the people upon your shoulders. So if you do carry the people upon your shoulders, they cause injury to your shoulders’.[55]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَ لَا أُخْبِرُكَ بِالْإِسْلَامِ أَصْلِهِ وَ فَرْعِهِ وَ ذِرْوَةِ سَنَامِهِ قُلْتُ بَلَى جُعِلْتُ فِدَاكَ قَالَ أَمَّا أَصْلُهُ فَالصَّلَاةُ وَ فَرْعُهُ الزَّكَاةُ وَ ذِرْوَةُ سَنَامِهِ الْجِهَادُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Nu’man, from Ibn Muskan, from Suleyman Bin Khalid,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Shall I inform you with Al-Islām, its roots, and its branches, and the peak of its hump’. I said, ‘Yes, may I be sacrificed for you^-asws!’ He^-asws said: ‘As for its root, so it is the Salāt, and its branch is the Zakāt, and the peak of its hump is the Jihād’.

ثُمَّ قَالَ إِنْ شِئْتَ أَخْبَرْتُكَ بِأَبْوَابِ الْخَيْرِ قُلْتُ نَعَمْ جُعِلْتُ فِدَاكَ قَالَ الصَّوْمُ جُنَّةٌ مِنَ النَّارِ وَ الصَّدَقَةُ تَذْهَبُ بِالْخَطِيئَةِ وَ قِيَامُ الرَّجُلِ فِي جَوْفِ اللَّيْلِ بِذِكْرِ اللَّهِ ثُمَّ قَرَأَ ( عليه السلام ) تَتَجافى جُنُوبُهُمْ عَنِ الْمَضاجِعِ .

Then he^-asws said: ‘If you so desire, I^-asws can inform you about the doors of goodness’. I said, ‘Yes, may I be sacrificed for you^-asws’. He^-asws said: ‘The Soām is a shield from the Fire, and the charity eradicates the mistakes, and the standing of the man in the middle of the night with the Remembrance of Allah^-azwj’. Then he^-asws recited [32:16] Their sides forsake their beds’.[56]

بَابُ أَنَّ الْإِسْلَامَ يُحْقَنُ بِهِ الدَّمُ وَ تُؤَدَّى بِهِ الْأَمَانَةُ وَ أَنَّ الثَّوَابَ عَلَى الْإِيمَانِ

Chapter 14 – Al-Islām, the blood is saved by it, and the entrustments are paid by it, and that the Rewards are based upon the faith

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَكَمِ بْنِ أَيْمَنَ عَنِ الْقَاسِمِ الصَّيْرَفِيِّ شَرِيكِ الْمُفَضَّلِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْإِسْلَامُ يُحْقَنُ بِهِ الدَّمُ وَ تُؤَدَّى بِهِ الْأَمَانَةُ وَ تُسْتَحَلُّ بِهِ الْفُرُوجُ وَ الثَّوَابُ عَلَى الْإِيمَانِ .

Ali Bin Ibrahim, from Ibn Abu Umeyr, from Al Hakam Bin Ayman, from Al Qasim Al Sayrafi Shareek Al Mufazaal who said,

‘I heard Abu Abdullah^-asws saying: ‘Al-Islām, the blood is saved by it, and the entrustments are paid by it, and the private parts are made to be Permissible by it, and the Rewards are based upon the Emān (faith)’.[57]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ الْإِيمَانُ إِقْرَارٌ وَ عَمَلٌ وَ الْإِسْلَامُ إِقْرَارٌ بِلَا عَمَلٍ .

Ali, from his father, from Ibn Abu Umeyr, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws having said: ‘The Emān (faith) is acknowledgement and performing the deed, and Al-Islām is the acknowledgement without performing a deed’.[58]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ قالَتِ الْأَعْرابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَ لكِنْ قُولُوا أَسْلَمْنا وَ لَمَّا يَدْخُلِ الْإِيمانُ فِي قُلُوبِكُمْ فَقَالَ لِي أَ لَا تَرَى أَنَّ الْإِيمَانَ غَيْرُ الْإِسْلَامِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Jameel Bin Darraj who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic [49:14] The Bedouins say: We believe. Say: You do not believe but say, We are Muslims; and Emān (belief) has not yet entered into your hearts. So he^-asws said to me: ‘Do you not see that the Emān (faith) is other than Al-Islām?’[59]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سُفْيَانَ بْنِ السِّمْطِ قَالَ سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْإِسْلَامِ وَ الْإِيمَانِ مَا الْفَرْقُ بَيْنَهُمَا فَلَمْ يُجِبْهُ ثُمَّ سَأَلَهُ فَلَمْ يُجِبْهُ ثُمَّ الْتَقَيَا فِي الطَّرِيقِ وَ قَدْ أَزِفَ مِنَ الرَّجُلِ الرَّحِيلُ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَأَنَّهُ قَدْ أَزِفَ مِنْكَ رَحِيلٌ فَقَالَ نَعَمْ فَقَالَ فَالْقَنِي فِي الْبَيْتِ فَلَقِيَهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sufyan Bin Al Simt who said,

‘A man asked Abu Abdullah^-asws about Al-Islām and Al-Emān (the belief), ‘What is the difference between the two?’ But he^-asws did not answer him. Then he asked him^-asws (again). But, he^-asws did not answer him. Then they met in the street and the man had approached the ride to leave. So Abu Abdullah^-asws said to him: ‘It is as if you have approached the ride to leave?’ So he said, ‘Yes’. So he^-asws said: ‘Meet me^-asws in the house’.

فَسَأَلَهُ عَنِ الْإِسْلَامِ وَ الْإِيمَانِ مَا الْفَرْقُ بَيْنَهُمَا فَقَالَ الْإِسْلَامُ هُوَ الظَّاهِرُ الَّذِي عَلَيْهِ النَّاسُ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ إِقَامُ الصَّلَاةِ وَ إِيتَاءُ الزَّكَاةِ وَ حِجُّ الْبَيْتِ وَ صِيَامُ شَهْرِ رَمَضَانَ فَهَذَا الْإِسْلَامُ

So he met him^-asws and he asked him^-asws about Al-Islām and Al-Emān, what is the difference is between the two. So he^-asws said: ‘Al-Islām, it is the apparent which the people are upon – the testimony that there is no god except for Allah^-azwj Alone, there being no associates for Him^-azwj, and that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww, and establishment of the Salāt, and giving the Zakāt, and performing the Hajj of the House (Kabah), and (observing) Soām the Month of Ramazan. So this is Al-Islām’.

وَ قَالَ الْإِيمَانُ مَعْرِفَةُ هَذَا الْأَمْرِ مَعَ هَذَا فَإِنْ أَقَرَّ بِهَا وَ لَمْ يَعْرِفْ هَذَا الْأَمْرَ كَانَ مُسْلِماً وَ كَانَ ضَالًّا .

And he^-asws said: ‘Al-Emān is the recognition of this matter (Al-Wilayah) along with this (all of the above). So if one acknowledges with it and does not recognise this matter, he would be a Muslim, but would be straying’ (without the Light of Emān).[60]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ قالَتِ الْأَعْرابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَ لكِنْ قُولُوا أَسْلَمْنا فَمَنْ زَعَمَ أَنَّهُمْ آمَنُوا فَقَدْ كَذَبَ وَ مَنْ زَعَمَ أَنَّهُمْ لَمْ يُسْلِمُوا فَقَدْ كَذَبَ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, and a number of our companions, from Ahmad Bin Muhammad, altogether from Al Washa, from Aban, from Abu Baseer,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I heard him^-asws saying: ‘[49:14] The Bedouins say: We believe. Say: You do not believe but say, We are Muslims. So the ones who claim that they have believed, so they have lied, and the ones who claim that they have not become Muslims, so they have lied’.[61]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَكَمِ بْنِ أَيْمَنَ عَنْ قَاسِمٍ شَرِيكِ الْمُفَضَّلِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْإِسْلَامُ يُحْقَنُ بِهِ الدَّمُ وَ تُؤَدَّى بِهِ الْأَمَانَةُ وَ تُسْتَحَلُّ بِهِ الْفُرُوجُ وَ الثَّوَابُ عَلَى الْإِيمَانِ .

Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Hakam Bin Ayman, from Qasim Shareek Al Mufazzal who said,

‘I heard Abu Abdullah^-asws saying: ‘Al-Islām, the blood is saved by it, and the entrustments are paid by it, and the private parts are made to be Permissible by it, but the Rewards are upon the Emān (belief)’.[62]

بَابُ أَنَّ الْإِيمَانَ يَشْرَكُ الْإِسْلَامَ وَ الْإِسْلَامَ لَا يَشْرَكُ الْإِيمَانَ

Chapter 15 – The Emān (belief) contains the Islām, but the Islām doest not contain the Emān (belief)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ سَمَاعَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَخْبِرْنِي عَنِ الْإِسْلَامِ وَ الْإِيمَانِ أَ هُمَا مُخْتَلِفَانِ فَقَالَ إِنَّ الْإِيمَانَ يُشَارِكُ الْإِسْلَامَ وَ الْإِسْلَامَ لَا يُشَارِكُ الْإِيمَانَ فَقُلْتُ فَصِفْهُمَا لِي فَقَالَ الْإِسْلَامُ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ التَّصْدِيقُ بِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) بِهِ حُقِنَتِ الدِّمَاءُ وَ عَلَيْهِ جَرَتِ الْمَنَاكِحُ وَ الْمَوَارِيثُ وَ عَلَى ظَاهِرِهِ جَمَاعَةُ النَّاسِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Jameel Bin Salih, from Sama’at who said,

‘I said to Abu Abdullah^-asws, ‘Inform me about Al-Islām and Al-Emān, are these two different?’ So he^-asws said: ‘Al-Emān contains the Al-Islām, but Al-Islām does not contain Al-Emān’. So I said, ‘So describe these two to me: ‘So he^-asws said: ‘Al-Islām is the testimony that there is no god except for Allah^-azwj, and the ratification in Rasool-Allah^-saww. By it, the bloods are saved, and upon it the marriages flow, and the inheritances, and upon its apparent are the communities of the people.

وَ الْإِيمَانُ الْهُدَى وَ مَا يَثْبُتُ فِي الْقُلُوبِ مِنْ صِفَةِ الْإِسْلَامِ وَ مَا ظَهَرَ مِنَ الْعَمَلِ بِهِ وَ الْإِيمَانُ أَرْفَعُ مِنَ الْإِسْلَامِ بِدَرَجَةٍ إِنَّ الْإِيمَانَ يُشَارِكُ الْإِسْلَامَ فِي الظَّاهِرِ وَ الْإِسْلَامَ لَا يُشَارِكُ الْإِيمَانَ فِي الْبَاطِنِ وَ إِنِ اجْتَمَعَا فِي الْقَوْلِ وَ الصِّفَةِ .

And Al-Emān is the guidance and what is affirmed in the hearts from the characteristics of Al-Islām, and whatever the deeds make apparent with; and Al-Emān is higher than Al-Islām by a level. Al-Emān contains the Al-Islām in the apparent, but Al-Islām does not contain the Al-Emān in the hidden although they are both together regarding the words and the description’.[63]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْإِيمَانُ يُشَارِكُ الْإِسْلَامَ وَ الْإِسْلَامُ لَا يُشَارِكُ الْإِيمَانَ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Musa Bin Bakr, from Fuzayl Bin Yasaar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Al-Emān contains the Al-Islām, but Al-Islām does not contain Al-Emān’.[64]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الْإِيمَانَ يُشَارِكُ الْإِسْلَامَ وَ لَا يُشَارِكُهُ الْإِسْلَامُ إِنَّ الْإِيمَانَ مَا وَقَرَ فِي الْقُلُوبِ وَ الْإِسْلَامَ مَا عَلَيْهِ الْمَنَاكِحُ وَ الْمَوَارِيثُ وَ حَقْنُ الدِّمَاءِ وَ الْإِيمَانَ يَشْرَكُ الْإِسْلَامَ وَ الْإِسْلَامَ لَا يَشْرَكُ الْإِيمَانَ .

Ali, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Fuzayl Bin Yasaar who said,

‘I heard Abu Abdullah^-asws saying: ‘Al-Emān includes Al-Islām, but Al-Islām does not include it. Al-Emān is what occurs in the hearts, and Al-Islām is what (makes permissible) the marriages, and the inheritances, and saving of the bloods are (flowing upon); and Al-Emān includes Al-Islām, and Al-Islām does not include Al Emān’.[65]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَيُّهُمَا أَفْضَلُ الْإِيمَانُ أَوِ الْإِسْلَامُ فَإِنَّ مَنْ قِبَلَنَا يَقُولُونَ إِنَّ الْإِسْلَامَ أَفْضَلُ مِنَ الْإِيمَانِ فَقَالَ الْإِيمَانُ أَرْفَعُ مِنَ الْإِسْلَامِ قُلْتُ فَأَوْجِدْنِي ذَلِكَ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Al Hassan Bin Mahboub, from Abu Al Sabbah Al Kinany who said,

‘I said to Abu Abdullah^-asws, ‘Which of the two is superior, Al-Emān or Al-Islām, for the ones in front of us are saying that Al-Islām is superior than Al-Emān?’ So he^-asws said: ‘Al-Emān is higher than Al-Islām’. I said, ‘So renew that (explanation) for me’.

قَالَ مَا تَقُولُ فِيمَنْ أَحْدَثَ فِي الْمَسْجِدِ الْحَرَامِ مُتَعَمِّداً قَالَ قُلْتُ يُضْرَبُ ضَرْباً شَدِيداً قَالَ أَصَبْتَ قَالَ فَمَا تَقُولُ فِيمَنْ أَحْدَثَ فِي الْكَعْبَةِ مُتَعَمِّداً قُلْتُ يُقْتَلُ قَالَ أَصَبْتَ أَ لَا تَرَى أَنَّ الْكَعْبَةَ أَفْضَلُ مِنَ الْمَسْجِدِ وَ أَنَّ الْكَعْبَةَ تَشْرَكُ الْمَسْجِدَ وَ الْمَسْجِدُ لَا يَشْرَكُ الْكَعْبَةَ وَ كَذَلِكَ الْإِيمَانُ يَشْرَكُ الْإِسْلَامَ وَ الْإِسْلَامُ لَا يَشْرَكُ الْإِيمَانَ .

He^-asws said: ‘What are you saying regarding the one who deliberately urinates or defecates in the Sacred Masjid?’ I said, ‘He would be lashed intensely’. He^-asws said: ‘Correct. So what are you saying regarding the one who urinates or defecates deliberately in the Kabah?’ I said, ‘He would be killed’. He^-asws said: ‘Correct. Do you not see that the Kabah is superior than the Masjid, and that the Kabah is included in the Masjid and the Masjid is not included in the Kabah, and similar to that, Al-Emān includes Al-Islām, but Al-Islām does not include Al-Emān’.[66]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ حُمْرَانَ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْإِيمَانُ مَا اسْتَقَرَّ فِي الْقَلْبِ وَ أَفْضَى بِهِ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ صَدَّقَهُ الْعَمَلُ بِالطَّاعَةِ لِلَّهِ وَ التَّسْلِيمِ لِأَمْرِهِ وَ الْإِسْلَامُ مَا ظَهَرَ مِنْ قَوْلٍ أَوْ فِعْلٍ وَ هُوَ الَّذِي عَلَيْهِ جَمَاعَةُ النَّاسِ مِنَ الْفِرَقِ كُلِّهَا وَ بِهِ حُقِنَتِ الدِّمَاءُ وَ عَلَيْهِ جَرَتِ الْمَوَارِيثُ وَ جَازَ النِّكَاحُ وَ اجْتَمَعُوا عَلَى الصَّلَاةِ وَ الزَّكَاةِ وَ الصَّوْمِ وَ الْحَجِّ

A number of our companions, from Sahl Bin Ziyad, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Ali Bin Raib, from Humran Bin Ayn,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I heard him^-asws saying: ‘Al-Emān is that which settles in the heart and leads with it to Allah^-azwj Mighty and Majestic, and the deeds ratify it with the obedience to Allah^-azwj and the submission to His^-azwj Command; but Al-Islām is what is apparent from the words or deeds, and it is what the communities of the people are upon, from all of the sects. And by it, the bloods are saved, and upon it flow the inheritances, and the marriages are validated, and they gather upon the Salāt, and the Zakāt, and the Soām, and the Hajj.

فَخَرَجُوا بِذَلِكَ مِنَ الْكُفْرِ وَ أُضِيفُوا إِلَى الْإِيمَانِ وَ الْإِسْلَامُ لَا يَشْرَكُ الْإِيمَانَ وَ الْإِيمَانُ يَشْرَكُ الْإِسْلَامَ وَ هُمَا فِي الْقَوْلِ وَ الْفِعْلِ يَجْتَمِعَانِ كَمَا صَارَتِ الْكَعْبَةُ فِي الْمَسْجِدِ وَ الْمَسْجِدُ لَيْسَ فِي الْكَعْبَةِ وَ كَذَلِكَ الْإِيمَانُ يَشْرَكُ الْإِسْلَامَ وَ الْإِسْلَامُ لَا يَشْرَكُ الْإِيمَانَ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ قالَتِ الْأَعْرابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَ لكِنْ قُولُوا أَسْلَمْنا وَ لَمَّا يَدْخُلِ الْإِيمانُ فِي قُلُوبِكُمْ فَقَوْلُ اللَّهِ عَزَّ وَ جَلَّ أَصْدَقُ الْقَوْلِ

Thus, by that, they are exiting from the disbelief and entering into the Emān; but the Islām does not include the Emān, but the Emān does include the Islām, and they are both together in the words and the deeds, just as the Kabah comes to be in the Masjid, and the Masjid is not in the Kabah, similarly the Emān includes the Islām, but the Islām does not include the Emān. And Allah^-azwj Mighty and Majestic has Said [49:14] The Bedouins say: We believe. Say: You do not believe but say, We submit; and Emān (belief) has not yet entered into your hearts, and the Words of Allah^-azwj Mighty and Majestic are the most truthful of the words’.

قُلْتُ فَهَلْ لِلْمُؤْمِنِ فَضْلٌ عَلَى الْمُسْلِمِ فِي شَيْ‏ءٍ مِنَ الْفَضَائِلِ وَ الْأَحْكَامِ وَ الْحُدُودِ وَ غَيْرِ ذَلِكَ فَقَالَ لَا هُمَا يَجْرِيَانِ فِي ذَلِكَ مَجْرَى وَاحِدٍ وَ لَكِنْ لِلْمُؤْمِنِ فَضْلٌ عَلَى الْمُسْلِمِ فِي أَعْمَالِهِمَا وَ مَا يَتَقَرَّبَانِ بِهِ إِلَى اللَّهِ عَزَّ وَ جَلَّ

I said, ‘So is there a preference for the Believer upon the Muslim with regards to anything from the merits, and the Ordinances, and the legal punishments, and other than that?’ So he^-asws said: ‘No. They both flow with regards to that with one flow, but the Believer has superiority upon the Muslim regarding their deeds and (through) which they are getting closer with to Allah^-azwj Mighty and Majestic’.

قُلْتُ أَ لَيْسَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها وَ زَعَمْتَ أَنَّهُمْ مُجْتَمِعُونَ عَلَى الصَّلَاةِ وَ الزَّكَاةِ وَ الصَّوْمِ وَ الْحَجِّ مَعَ الْمُؤْمِنِ قَالَ أَ لَيْسَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ فَيُضاعِفَهُ لَهُ أَضْعافاً كَثِيرَةً فَالْمُؤْمِنُونَ هُمُ الَّذِينَ يُضَاعِفُ اللَّهُ عَزَّ وَ جَلَّ لَهُمْ حَسَنَاتِهِمْ لِكُلِّ حَسَنَةٍ سَبْعُونَ ضِعْفاً فَهَذَا فَضْلُ الْمُؤْمِنِ وَ يَزِيدُهُ اللَّهُ فِي حَسَنَاتِهِ عَلَى قَدْرِ صِحَّةِ إِيمَانِهِ أَضْعَافاً كَثِيرَةً وَ يَفْعَلُ اللَّهُ بِالْمُؤْمِنِينَ مَا يَشَاءُ مِنَ الْخَيْرِ

I said, ‘Isn’t Allah^-azwj Mighty and Majestic Saying [6:160] Whoever comes with a good deed, he shall have ten like it, and you^-asws alleged they are together upon the Salāt, and the Zakāt, and the Soām, and the Hajj along with the Momineen (plural of Momin)’. He^-asws said: ‘Hasn’t Allah^-azwj Mighty and Majestic Said [2:245] Who is it that who will lend to Allah a goodly loan, so He will Multiply it to him manifold? So, the Momineen (plural of Momin), they are those for whom Allah^-azwj would Multiply their good deeds, for every good deed, a multiple of seventy. Thus, this is the superiority of the Believer, and Allah^-azwj will Increase for him with regards to the good deeds, upon a measurement of the health of his Emān, a manifold multiple, and Allah^-azwj Does with the Momineen (plural of Momin) whatever He^-azwj so Desires to, from the goodness’.

قُلْتُ أَ رَأَيْتَ مَنْ دَخَلَ فِي الْإِسْلَامِ أَ لَيْسَ هُوَ دَاخِلًا فِي الْإِيمَانِ فَقَالَ لَا وَ لَكِنَّهُ قَدْ أُضِيفَ إِلَى الْإِيمَانِ وَ خَرَجَ مِنَ الْكُفْرِ وَ سَأَضْرِبُ لَكَ مَثَلًا تَعْقِلُ بِهِ فَضْلَ الْإِيمَانِ عَلَى الْإِسْلَامِ

I said, ‘What is your^-asws view of the one who enters into Al-Islām, would he not have entered into the Emān?’ So he^-asws said: ‘No. But he would have been guided to the Emān and exited from the disbelief, and I^-asws shall strike for you an example you can get to know by it the superiority of the Emān over the Islām.

أَ رَأَيْتَ لَوْ بَصُرْتَ رَجُلًا فِي الْمَسْجِدِ أَ كُنْتَ تَشْهَدُ أَنَّكَ رَأَيْتَهُ فِي الْكَعْبَةِ قُلْتُ لَا يَجُوزُ لِي ذَلِكَ قَالَ فَلَوْ بَصُرْتَ رَجُلًا فِي الْكَعْبَةِ أَ كُنْتَ شَاهِداً أَنَّهُ قَدْ دَخَلَ الْمَسْجِدَ الْحَرَامَ قُلْتُ نَعَمْ قَالَ وَ كَيْفَ ذَلِكَ قُلْتُ إِنَّهُ لَا يَصِلُ إِلَى دُخُولِ الْكَعْبَةِ حَتَّى يَدْخُلَ الْمَسْجِدَ فَقَالَ قَدْ أَصَبْتَ وَ أَحْسَنْتَ ثُمَّ قَالَ كَذَلِكَ الْإِيمَانُ وَ الْإِسْلَامُ.

What is your view, if you were to see a man in the Masjid, would you testify that you have seen him to be in the Kabah?’ I said, ‘That is not allowed for me’. He^-asws said: ‘So if you were to see a man in the Kabah, would you bear witness that he had entered the Sacred Masjid?’ I said, ‘Yes’. He^-asws said: ‘And how is that?’ I said, ‘He could not have arrived to enter the Kabah unless he had entered the Masjid (first)’. So he^-asws said: ‘You are correct, and have done well’. Then he^-asws said: ‘Like that is the Emān and the Islām’.[67]

بَابٌ آخَرُ مِنْهُ وَ فِيهِ أَنَّ الْإِسْلَامَ قَبْلَ الْإِيمَانِ

Chapter 16 – Another Chapter from it, and in it is that the Islām is before the Emān

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحِيمِ الْقَصِيرِ قَالَ كَتَبْتُ مَعَ عَبْدِ الْمَلِكِ بْنِ أَعْيَنَ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَسْأَلُهُ عَنِ الْإِيمَانِ مَا هُوَ فَكَتَبَ إِلَيَّ مَعَ عَبْدِ الْمَلِكِ بْنِ أَعْيَنَ سَأَلْتَ رَحِمَكَ اللَّهُ عَنِ الْإِيمَانِ وَ الْإِيمَانُ هُوَ الْإِقْرَارُ بِاللِّسَانِ وَ عَقْدٌ فِي الْقَلْبِ وَ عَمَلٌ بِالْأَرْكَانِ وَ الْإِيمَانُ بَعْضُهُ مِنْ بَعْضٍ وَ هُوَ دَارٌ وَ كَذَلِكَ الْإِسْلَامُ دَارٌ وَ الْكُفْرُ دَارٌ

Ali Bin Ibrahim, from Al Abbas Bin Marouf, from Abdul Rahman Bin Abu Najran, from Hammad Bin Isman, from Abdul Rahman Al Qaseyr who said,

‘I wrote along with Abdul Malik Bin Ayn, to Abu Abdullah^-asws, asking him^-asws about the Emān, what it is. So he^-asws wrote to me (sending it across) with Abdul Malik Bin Ayn: ‘You asked, may Allah^-azwj have Mercy on you, about the Emān; and the Emān, it is the acknowledgement by the tongue, and established in the heart, and performance of the deeds with the body parts; and the Emān, some of it is from each others, and it is a house, and similar to that Islām is a house, and the disbelief is a house.

فَقَدْ يَكُونُ الْعَبْدُ مُسْلِماً قَبْلَ أَنْ يَكُونَ مُؤْمِناً وَ لَا يَكُونُ مُؤْمِناً حَتَّى يَكُونَ مُسْلِماً فَالْإِسْلَامُ قَبْلَ الْإِيمَانِ وَ هُوَ يُشَارِكُ الْإِيمَانَ فَإِذَا أَتَى الْعَبْدُ كَبِيرَةً مِنْ كَبَائِرِ الْمَعَاصِي أَوْ صَغِيرَةً مِنْ صَغَائِرِ الْمَعَاصِي الَّتِي نَهَى اللَّهُ عَزَّ وَ جَلَّ عَنْهَا كَانَ خَارِجاً مِنَ الْإِيمَانِ سَاقِطاً عَنْهُ اسْمُ الْإِيمَانِ وَ ثَابِتاً عَلَيْهِ اسْمُ الْإِسْلَامِ

So the servant would happen to be a Muslim before he can happen to be a Momin (Believer), and a Momin cannot happen to be until he happens to be a Muslim. So the Islām is before the Emān, and it is included in the Emān, So when the servant comes to a major one from the major disobediencies, or a small one from the small disobediencies which Allah^-azwj Mighty and Majestic has Forbidden from, he would exit from the Emān. The name ‘Al Emān’ would drop from him, and the name ‘Al Islām’ would be affirmed upon him.

فَإِنْ تَابَ وَ اسْتَغْفَرَ عَادَ إِلَى دَارِ الْإِيمَانِ وَ لَا يُخْرِجُهُ إِلَى الْكُفْرِ إِلَّا الْجُحُودُ وَ الِاسْتِحْلَالُ أَنْ يَقُولَ لِلْحَلَالِ هَذَا حَرَامٌ وَ لِلْحَرَامِ هَذَا حَلَالٌ وَ دَانَ بِذَلِكَ فَعِنْدَهَا يَكُونُ خَارِجاً مِنَ الْإِسْلَامِ وَ الْإِيمَانِ دَاخِلًا فِي الْكُفْرِ وَ كَانَ بِمَنْزِلَةِ مَنْ دَخَلَ الْحَرَمَ ثُمَّ دَخَلَ الْكَعْبَةَ وَ أَحْدَثَ فِي الْكَعْبَةِ حَدَثاً فَأُخْرِجَ عَنِ الْكَعْبَةِ وَ عَنِ الْحَرَمِ فَضُرِبَتْ عُنُقُهُ وَ صَارَ إِلَى النَّارِ .

So if he were to repent and seek Forgiveness, would return to the house of Al Emān, and nothing would exit him to the disbelief except for the rejection and the ‘Istihlal’, i.e. he is saying for the Permissible, ‘This is Prohibited’, and for the Prohibition, ‘This is Permissible’, and makes a Religion with that. So during it, he would happen to have exited from the Islām and the Emān, having entered into the disbelief, and he would be at the status of the one who enters the Harrum (Sanctuary) then enters the Kabah, and he exrcetes in the Kabah with a urination/defecation, so he would be exited from the Kabah and from the Harrum, and his neck would be struck and he would go to the Fire’.[68]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُهُ عَنِ الْإِيمَانِ وَ الْإِسْلَامِ قُلْتُ لَهُ أَ فَرْقٌ بَيْنَ الْإِسْلَامِ وَ الْإِيمَانِ قَالَ فَأَضْرِبُ لَكَ مَثَلَهُ قَالَ قُلْتُ أَوْرِدْ ذَلِكَ قَالَ مَثَلُ الْإِيمَانِ وَ الْإِسْلَامِ مَثَلُ الْكَعْبَةِ الْحَرَامِ مِنَ الْحَرَمِ قَدْ يَكُونُ فِي الْحَرَمِ وَ لَا يَكُونُ فِي الْكَعْبَةِ وَ لَا يَكُونُ فِي الْكَعْبَةِ حَتَّى يَكُونَ فِي الْحَرَمِ وَ قَدْ يَكُونُ مُسْلِماً وَ لَا يَكُونُ مُؤْمِناً وَ لَا يَكُونُ مُؤْمِناً حَتَّى يَكُونَ مُسْلِماً

A number of our companions, from Ahmad Bin Muhammad, from usman Bin Isa, from Sama’at Bin Mihran who said,

‘I asked him^-asws about the Emān and the Islām. I said to him^-asws, ‘Is there a difference between the Islām and the Emān?’ He^-asws said: ‘So shall I^-asws strike an example for you?’ I said, ‘I want that’. He^-asws said: ‘An example of the Emān and the Islām is like the Kabah and the Sanctity from the Harrum. You can happen to be in the Harrum and not happen to be in the Kabah, but you cannot happen to be in the Kabah until you happen to be in the Harrum, and you can happen to be a Muslim and not happen to be a Momin, and you cannot happen to be a Momin until you happen to be a Muslim’.

قَالَ قُلْتُ فَيُخْرِجُ مِنَ الْإِيمَانِ شَيْ‏ءٌ قَالَ نَعَمْ قُلْتُ فَيُصَيِّرُهُ إِلَى مَا ذَا قَالَ إِلَى الْإِسْلَامِ أَوِ الْكُفْرِ وَ قَالَ لَوْ أَنَّ رَجُلًا دَخَلَ الْكَعْبَةَ فَأَفْلَتَ مِنْهُ بَوْلُهُ أُخْرِجَ مِنَ الْكَعْبَةِ وَ لَمْ يُخْرَجْ مِنَ الْحَرَمِ فَغَسَلَ ثَوْبَهُ وَ تَطَهَّرَ ثُمَّ لَمْ يُمْنَعْ أَنْ يَدْخُلَ الْكَعْبَةَ وَ لَوْ أَنَّ رَجُلًا دَخَلَ الْكَعْبَةَ فَبَالَ فِيهَا مُعَانِداً أُخْرِجَ مِنَ الْكَعْبَةِ وَ مِنَ الْحَرَمِ وَ ضُرِبَتْ عُنُقُهُ.

He (the narrator) said, ‘I said, ‘So he could exit from the Emān, somewhat?’ He^-asws said: ‘Yes’. I said, ‘So what is that to which he will then convert to?’ He^-asws said: ‘To the Islām or to the disbelief’. And he^-asws said: ‘If a man were to enter the Kabah and his urine escapes from him, he would exit from the Kabah and would not have to exit from the Harrum. So he would wash his clothes and clean himself. Then he would not be prevented from entering the Kabah, but if a man were to enter the Kabah, so he urinates therein stubbornly (intentionally), he would be exited from the Kabah and from the Harrum, and his neck would be struck off’.[69]

بَابٌ

Chapter 17 – A Chapter

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ آدَمَ بْنِ إِسْحَاقَ عَنْ عَبْدِ الرَّزَّاقِ بْنِ مِهْرَانَ عَنِ الْحُسَيْنِ بْنِ مَيْمُونٍ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ [أُ] نَاساً تَكَلَّمُوا فِي هَذَا الْقُرْآنِ بِغَيْرِ عِلْمٍ وَ ذَلِكَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتابَ مِنْهُ آياتٌ مُحْكَماتٌ هُنَّ أُمُّ الْكِتابِ وَ أُخَرُ مُتَشابِهاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ ما تَشابَهَ مِنْهُ ابْتِغاءَ الْفِتْنَةِ وَ ابْتِغاءَ تَأْوِيلِهِ وَ ما يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ الْآيَةَ فَالْمَنْسُوخَاتُ مِنَ الْمُتَشَابِهَاتِ وَ الْمُحْكَمَاتُ مِنَ النَّاسِخَاتِ

Ali Bin Muhammad, from one of his companions, from Adam Bin Is’haq, from Abdul Razzaq Bin Mihran, from Al Husayn Bin Maymoun, from Muhammad Bin Salim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The people are speaking regarding this Quran without knowledge, and Allah^-azwj Blessed and High is Saying [3:7] He is the One Who has Revealed the Book to you; some of its Verses are Decisive, they are the Mother of the Book, and others are Allegorical; then as for those in whose hearts there is perversity they follow the part of it which is allegorical, seeking to mislead and seeking to give it (their own) interpretation. but none knows its interpretation except Allah – the Verse. Thus, the Abrogated are from the Allegorical, and the Decisive are from the Abrogating ones.

إِنَّ اللَّهَ عَزَّ وَ جَلَّ بَعَثَ نُوحاً إِلَى قَوْمِهِ أَنِ اعْبُدُوا اللَّهَ وَ اتَّقُوهُ وَ أَطِيعُونِ ثُمَّ دَعَاهُمْ إِلَى اللَّهِ وَحْدَهُ وَ أَنْ يَعْبُدُوهُ وَ لَا يُشْرِكُوا بِهِ شَيْئاً ثُمَّ بَعَثَ الْأَنْبِيَاءَ ( عليهم السلام ) عَلَى ذَلِكَ إِلَى أَنْ بَلَغُوا مُحَمَّداً ( صلى الله عليه وآله ) فَدَعَاهُمْ إِلَى أَنْ يَعْبُدُوا اللَّهَ وَ لَا يُشْرِكُوا بِهِ شَيْئاً وَ قَالَ شَرَعَ لَكُمْ مِنَ الدِّينِ ما وَصَّى بِهِ نُوحاً وَ الَّذِي أَوْحَيْنا إِلَيْكَ وَ ما وَصَّيْنا بِهِ إِبْراهِيمَ وَ مُوسى وَ عِيسى أَنْ أَقِيمُوا الدِّينَ وَ لا تَتَفَرَّقُوا فِيهِ كَبُرَ عَلَى الْمُشْرِكِينَ ما تَدْعُوهُمْ إِلَيْهِ اللَّهُ يَجْتَبِي إِلَيْهِ مَنْ يَشاءُ وَ يَهْدِي إِلَيْهِ مَنْ يُنِيبُ

Allah^-azwj Mighty and Majestic Sent Nuh^-as to his^-as people 71:3] That you should serve Allah and fear Him and obey. Then he^-as called them to Allah^-azwj Alone, and that they should worship him and should not associate anything with Him^-azwj. Then He^-azwj Sent the Prophets^-as upon that until it reached to Muhammad^-saww. So he^-saww called them to, that they should be worshipping Allah^-azwj should not be associating anything with Him^-azwj, and Said [42:13] He has  Legislated to you from the Religion what He Enjoined upon Nuh and that which We have Revealed to you and that which We Enjoined upon Ibrahim and Musa and Isa that be steadfast upon the Religion and be not divided therein; hard to the Polytheists is that which you call them to; Allah Chooses for Himself whom He Desires to, and Guides to Himself him who turns (to Him), frequently.

فَبَعَثَ الْأَنْبِيَاءَ إِلَى قَوْمِهِمْ بِشَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ الْإِقْرَارِ بِمَا جَاءَ [بِهِ] مِنْ عِنْدِ اللَّهِ فَمَنْ آمَنَ مُخْلِصاً وَ مَاتَ عَلَى ذَلِكَ أَدْخَلَهُ اللَّهُ الْجَنَّةَ بِذَلِكَ وَ ذَلِكَ أَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ وَ ذَلِكَ أَنَّ اللَّهَ لَمْ يَكُنْ يُعَذِّبُ عَبْداً حَتَّى يُغَلِّظَ عَلَيْهِ فِي الْقَتْلِ وَ الْمَعَاصِي الَّتِي أَوْجَبَ اللَّهُ عَلَيْهِ بِهَا النَّارَ لِمَنْ عَمِلَ بِهَا

So He^-azwj Sent the Prophets^-as to their^-as people with the testimony that there is no god except for Allah^-azwj and the acknowledgement with whatever he^-saww came with from the Presence of Allah^-azwj. So the one who believes sincerely and dies upon that, Allah^-azwj would Enter him into the Paradise due to that, [3:182] and because Allah is not in the least unjust to the servants, and that is because Allah^-azwj would be Punishing a servant until he toughens upon it regarding the killing and the disobedience which Allah^-azwj Obligated the Fire over it for the one who does it.

فَلَمَّا اسْتَجَابَ لِكُلِّ نَبِيٍّ مَنِ اسْتَجَابَ لَهُ مِنْ قَوْمِهِ مِنَ الْمُؤْمِنِينَ جَعَلَ لِكُلِّ نَبِيٍّ مِنْهُمْ شِرْعَةً وَ مِنْهَاجاً وَ الشِّرْعَةُ وَ الْمِنْهَاجُ سَبِيلٌ وَ سُنَّةٌ وَ قَالَ اللَّهُ لِمُحَمَّدٍ ( صلى الله عليه وآله ) إِنَّا أَوْحَيْنا إِلَيْكَ كَما أَوْحَيْنا إِلى نُوحٍ وَ النَّبِيِّينَ مِنْ بَعْدِهِ وَ أَمَرَ كُلَّ نَبِيٍّ بِالْأَخْذِ بِالسَّبِيلِ وَ السُّنَّةِ

So when they answered to each Prophet^-azwj, the one who answered to him^-as from his^-as people, from the Momineen (plural of Momin), He^-azwj Made for each Prophet^-as from them^-as, a Law, and a manifesto; and the Law and the manifesto are a Way and a Sunnah, and Allah^-azwj Said to Muhammad^-saww [4:163] Surely, We have Revealed to you as We Revealed unto Noah, and the Prophets after him; and He^-azwj Commanded to each Prophet^-as with the holding to the Way and the Sunnah.

 وَ كَانَ مِنَ السُّنَّةِ وَ السَّبِيلِ الَّتِي أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهَا مُوسَى ( عليه السلام ) أَنْ جَعَلَ اللَّهُ عَلَيْهِمُ السَّبْتَ وَ كَانَ مِنْ أَعْظَمِ السَّبْتِ وَ لَمْ يَسْتَحِلَّ أَنْ يَفْعَلَ ذَلِكَ مِنْ خَشْيَةِ اللَّهِ أَدْخَلَهُ اللَّهُ الْجَنَّةَ وَ مَنِ اسْتَخَفَّ بِحَقِّهِ وَ اسْتَحَلَّ مَا حَرَّمَ اللَّهُ عَلَيْهِ مِنَ الْعَمَلِ الَّذِي نَهَاهُ اللَّهُ عَنْهُ فِيهِ أَدْخَلَهُ اللَّهُ عَزَّ وَ جَلَّ النَّارَ وَ ذَلِكَ حَيْثُ اسْتَحَلُّوا الْحِيتَانَ وَ احْتَبَسُوهَا وَ أَكَلُوهَا يَوْمَ السَّبْتِ

And it was from the Sunnah and the Way which Allah^-azwj Mighty and Majestic Commanded Musa^-as with, that Allah^-azwj Made the Sabbath to be upon them, and it was from the reverence of the Sabbath and (the one who) did not Legalise (fishing during it). If he did that (reverence) from fear of Allah^-azwj, Allah^-azwj would Enter him into the Paradise, but the one who takes its right lightly and legalizes what Allah^-azwj Prohibited upon him, from the deed which Allah^-azwj had Forbidden from, Allah^-azwj Mighty and Majestic would Enter him into the Fire; and that was where they legalized the fish and they ensnared these and ate these on the day of the Sabbath.

غَضِبَ اللَّهُ عَلَيْهِمْ مِنْ غَيْرِ أَنْ يَكُونُوا أَشْرَكُوا بِالرَّحْمَنِ وَ لَا شَكُّوا فِي شَيْ‏ءٍ مِمَّا جَاءَ بِهِ مُوسَى ( عليه السلام ) قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ لَقَدْ عَلِمْتُمُ الَّذِينَ اعْتَدَوْا مِنْكُمْ فِي السَّبْتِ فَقُلْنا لَهُمْ كُونُوا قِرَدَةً خاسِئِينَ

Allah^-azwj was Angered upon them from without them having associated with the Beneficent nor having doubted in anything from what Musa^-as had come with. Allah^-azwj Mighty and Majestic Said [2:65] And you have known those among you who exceeded the limits of the Sabbath, so We Said to them: Become apes, despised.

ثُمَّ بَعَثَ اللَّهُ عِيسَى ( عليه السلام ) بِشَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ الْإِقْرَارِ بِمَا جَاءَ بِهِ مِنْ عِنْدِ اللَّهِ وَ جَعَلَ لَهُمْ شِرْعَةً وَ مِنْهَاجاً فَهَدَمَتِ السَّبْتَ الَّذِي أُمِرُوا بِهِ أَنْ يُعَظِّمُوهُ قَبْلَ ذَلِكَ وَ عَامَّةَ مَا كَانُوا عَلَيْهِ مِنَ السَّبِيلِ وَ السُّنَّةِ الَّتِي جَاءَ بِهَا مُوسَى فَمَنْ لَمْ يَتَّبِعْ سَبِيلَ عِيسَى أَدْخَلَهُ اللَّهُ النَّارَ وَ إِنْ كَانَ الَّذِي جَاءَ بِهِ النَّبِيُّونَ جَمِيعاً أَنْ لَا يُشْرِكُوا بِاللَّهِ شَيْئاً

Then Allah^-azwj Sent Isa^-as with the testimony that there is no god except for Allah^-azwj, and the acknowledgement with whatever he^-as came with from the Presence of Allah^-azwj, and Made a Law to be for them and a manifesto. So he^-as abolished the Sabbath which they had been Commanded with to revere it before that, and the generality of whatever they were upon, from the Way and the Sunnah which Musa^-as came with. So the one who did not follow the Way of Isa^-as, Allah^-azwj would Enter him into the Fire, and even if it was that which the entirety of the Prophets^-as had come with, that they should not associate anything with Allah^-azwj’.

ثُمَّ بَعَثَ اللَّهُ مُحَمَّداً ( صلى الله عليه وآله ) وَ هُوَ بِمَكَّةَ عَشْرَ سِنِينَ فَلَمْ يَمُتْ بِمَكَّةَ فِي تِلْكَ الْعَشْرِ سِنِينَ أَحَدٌ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً ( صلى الله عليه وآله ) رَسُولُ اللَّهِ إِلَّا أَدْخَلَهُ اللَّهُ الْجَنَّةَ بِإِقْرَارِهِ وَ هُوَ إِيمَانُ التَّصْدِيقِ وَ لَمْ يُعَذِّبِ اللَّهُ أَحَداً مِمَّنْ مَاتَ وَ هُوَ مُتَّبِعٌ لِمُحَمَّدٍ ( صلى الله عليه وآله ) عَلَى ذَلِكَ إِلَّا مَنْ أَشْرَكَ بِالرَّحْمَنِ

Then Allah^-azwj Sent Muhammad^-saww, and he^-saww was in Makkah for ten years. So there did not die anyone in Makkah during those ten years testifying that there is no god except for Allah^-azwj and that Muhammad^-saww is Rasool^-saww of Allah^-azwj, except that Allah^-azwj Entered him into the Paradise due to his acknowledgement, and it was the Emān (belief) of the ratification; and Allah^-azwj did not Punish anyone from the ones who died, and he was a follower of Muhammad^-saww upon that, except the one who associated with the Beneficent.

وَ تَصْدِيقُ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ أَنْزَلَ عَلَيْهِ فِي سُورَةِ بَنِي إِسْرَائِيلَ بِمَكَّةَ وَ قَضى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَ بِالْوالِدَيْنِ إِحْساناً إِلَى قَوْلِهِ تَعَالَى إِنَّهُ كانَ بِعِبادِهِ خَبِيراً بَصِيراً

And the ratification of that is that Allah^-azwj Mighty and Majestic Revealed unto him^-saww in Surah Bani Israil (Chapter 17) in Makkah [17:23] And your Lord has Decreed that you shall not worship except Him, and goodness to the parents – up to His^-azwj Words [17:30] He was always most Informed, All-Seeing of His servants.

أَدَبٌ وَ عِظَةٌ وَ تَعْلِيمٌ وَ نَهْيٌ خَفِيفٌ وَ لَمْ يَعِدْ عَلَيْهِ وَ لَمْ يَتَوَاعَدْ عَلَى اجْتِرَاحِ شَيْ‏ءٍ مِمَّا نَهَى عَنْهُ وَ أَنْزَلَ نَهْياً عَنْ أَشْيَاءَ حَذَّرَ عَلَيْهَا وَ لَمْ يُغَلِّظْ فِيهَا وَ لَمْ يَتَوَاعَدْ عَلَيْهَا وَ قَالَ وَ لا تَقْتُلُوا أَوْلادَكُمْ خَشْيَةَ إِمْلاقٍ نَحْنُ نَرْزُقُهُمْ وَ إِيَّاكُمْ إِنَّ قَتْلَهُمْ كانَ خِطْأً كَبِيراً وَ لا تَقْرَبُوا الزِّنى إِنَّهُ كانَ فاحِشَةً وَ ساءَ سَبِيلًا

Discipline, and preaching, and teaching, and light Prohibitions, and He^-azwj did not Threaten upon it and did not Threaten upon the audacity of anything from what He^-azwj had Forbidden from, and He^-azwj Sent down the Prohibition about things Cautioning upon it and was not Tough regarding these, and did not Threaten upon these, and Said [17:31] And do not kill your children for fear of poverty; We Give Sustenance to them and to yourselves; and beware! to kill them is a great wrong [17:32] And do not go near the adultery; it was always an immorality and an evil way.

وَ لا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَ مَنْ قُتِلَ مَظْلُوماً فَقَدْ جَعَلْنا لِوَلِيِّهِ سُلْطاناً فَلا يُسْرِفْ فِي الْقَتْلِ إِنَّهُ كانَ مَنْصُوراً وَ لا تَقْرَبُوا مالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ حَتَّى يَبْلُغَ أَشُدَّهُ وَ أَوْفُوا بِالْعَهْدِ إِنَّ الْعَهْدَ كانَ مَسْؤُلًا وَ أَوْفُوا الْكَيْلَ إِذا كِلْتُمْ وَ زِنُوا بِالْقِسْطاسِ الْمُسْتَقِيمِ ذلِكَ خَيْرٌ وَ أَحْسَنُ تَأْوِيلًا

[17:33] And do not kill any one whom Allah has forbidden, except with the right; and whoever is killed unjustly, We have indeed Given to his heir authority, so let him not be excessive with regards to the killing; surely he would always be Aided [17:34] And do not go near to the wealth of the orphan except in a goodly way till he attains his maturity; and fulfill the oath; the oath will always be questioned about [17:35] And give full measure when you measure out, and weigh with a true balance; this is fair and better in the end.

وَ لا تَقْفُ ما لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلًا وَ لا تَمْشِ فِي الْأَرْضِ مَرَحاً إِنَّكَ لَنْ تَخْرِقَ الْأَرْضَ وَ لَنْ تَبْلُغَ الْجِبالَ طُولًا كُلُّ ذلِكَ كانَ سَيِّئُهُ عِنْدَ رَبِّكَ مَكْرُوهاً ذلِكَ مِمَّا أَوْحى إِلَيْكَ رَبُّكَ مِنَ الْحِكْمَةِ وَ لا تَجْعَلْ مَعَ اللَّهِ إِلهاً آخَرَ فَتُلْقى فِي جَهَنَّمَ مَلُوماً مَدْحُوراً

[17:36] And do not follow that of which you have no knowledge of; surely the hearing and the sight and the heart, all of these, shall be questioned about [17:37] And do not go about in the land exultingly, for you cannot cut through the earth nor reach the mountains in height [17:38] All that – the evil of it – is hateful in the sight of your Lord [17:39] That is from what your Lord has Revealed to you from the Wisdom; and do not associate any other god with Allah so you would be Thrown into Hell, blamed, cast away.

وَ أَنْزَلَ فِي وَ اللَّيْلِ إِذَا يَغْشَى فَأَنْذَرْتُكُمْ ناراً تَلَظَّى لا يَصْلاها إِلَّا الْأَشْقَى الَّذِي كَذَّبَ وَ تَوَلَّى فَهَذَا مُشْرِكٌ

And He^-azwj Revealed regarding [92:1] I swear by the night when it draws a veil – [92:14] Therefore I warn you of the fire that flames: [92:15] None shall arrive to it but the most wretched [92:16] Who gives the lie (to the truth) and turns (his) back – so this is a Polytheist.

وَ أَنْزَلَ فِي إِذَا السَّمَاءُ انْشَقَّتْ وَ أَمَّا مَنْ أُوتِيَ كِتابَهُ وَراءَ ظَهْرِهِ فَسَوْفَ يَدْعُوا ثُبُوراً وَ يَصْلى سَعِيراً إِنَّهُ كانَ فِي أَهْلِهِ مَسْرُوراً إِنَّهُ ظَنَّ أَنْ لَنْ يَحُورَ بَلى فَهَذَا مُشْرِكٌ

And He^-azwj Revealed regarding [84:1] When the sky bursts asunder – [84:10] And as for him who is given his book behind his back, [84:11] He shall call for perdition, [84:12] And enter into burning fire [84:13] Surely he used to be joyful among his people [84:14] Surely he thought that he would never return [84:15] Yea! – So this one is a Polytheist.

وَ أَنْزَلَ فِي [سُورَةِ] تَبَارَكَ كُلَّما أُلْقِيَ فِيها فَوْجٌ سَأَلَهُمْ خَزَنَتُها أَ لَمْ يَأْتِكُمْ نَذِيرٌ قالُوا بَلى قَدْ جاءَنا نَذِيرٌ فَكَذَّبْنا وَ قُلْنا ما نَزَّلَ اللَّهُ مِنْ شَيْ‏ءٍ فَهَؤُلَاءِ مُشْرِكُونَ وَ أَنْزَلَ فِي الْوَاقِعَةِ وَ أَمَّا إِنْ كانَ مِنَ الْمُكَذِّبِينَ الضَّالِّينَ فَنُزُلٌ مِنْ حَمِيمٍ وَ تَصْلِيَةُ جَحِيمٍ فَهَؤُلَاءِ مُشْرِكُونَ

And He^-azwj Revealed in Surah [67:1] Blessed – [67:8] Whenever a group is cast into it, its keeper shall ask them: Did there not come to you a warner? [67:9] They shall say: Yes! Indeed there came to us a warner, but we rejected (him) and said: Allah has not Revealed anything. So these ones are the Polytheists.

وَ أَنْزَلَ فِي الْحَاقَّةِ وَ أَمَّا مَنْ أُوتِيَ كِتابَهُ بِشِمالِهِ فَيَقُولُ يا لَيْتَنِي لَمْ أُوتَ كِتابِيَهْ وَ لَمْ أَدْرِ ما حِسابِيَهْ يا لَيْتَها كانَتِ الْقاضِيَةَ ما أَغْنى عَنِّي مالِيَهْ إِلَى قَوْلِهِ إِنَّهُ كانَ لا يُؤْمِنُ بِاللَّهِ الْعَظِيمِ فَهَذَا مُشْرِكٌ

And He^-azwj Revealed in (Surah) Al Haaqa (Chapter 69) – [69:25] And as for him who is given his book in his left hand he shall be saying: I wish that my book had never been given to me: [69:26] And I had not known what my account was [69:27] O I wish I was gone [69:28] My wealth has availed me nothing – up to His^-azwj Words [69:33] Surely he did not believe in Allah, the Magnificent. So this one is a Polytheist.

وَ أَنْزَلَ فِي طسم وَ بُرِّزَتِ الْجَحِيمُ لِلْغاوِينَ وَ قِيلَ لَهُمْ أَيْنَ ما كُنْتُمْ تَعْبُدُونَ مِنْ دُونِ اللَّهِ هَلْ يَنْصُرُونَكُمْ أَوْ يَنْتَصِرُونَ فَكُبْكِبُوا فِيها هُمْ وَ الْغاوُونَ وَ جُنُودُ إِبْلِيسَ أَجْمَعُونَ جُنُودُ إِبْلِيسَ ذُرِّيَّتُهُ مِنَ الشَّيَاطِينِ وَ قَوْلُهُ وَ ما أَضَلَّنا إِلَّا الْمُجْرِمُونَ يَعْنِي الْمُشْرِكِينَ الَّذِينَ اقْتَدَوْا بِهِمْ هَؤُلَاءِ فَاتَّبَعُوهُمْ عَلَى شِرْكِهِمْ وَ هُمْ قَوْمُ مُحَمَّدٍ ( صلى الله عليه وآله ) لَيْسَ فِيهِمْ مِنَ الْيَهُودِ وَ النَّصَارَى أَحَدٌ

And He^-azwj Revealed in [26:1] Ta Sin Meem – [26:91] And the Blazing Fire shall emerge for the erring ones [26:92] And it shall be said to them: Where are what you were worshipping [26:93] Besides Allah? Can they help you or help themselves? [26:94] So they shall be flung into it, they and the erring ones [26:95] And the armies of Iblees altogether. The armies of Iblees^-la are his^-la offspring from the devils. And His^-azwj Words [26:99] And none but the guilty led us astray – Meaning the Polytheists who believed in them, so they followed them upon their polytheism, and they are the people of Muhammad^-saww (Muslims), there not being anyone from the Jews and the Christians among them.

وَ تَصْدِيقُ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ كَذَّبَ أَصْحابُ الْأَيْكَةِ كَذَّبَتْ قَوْمُ لُوطٍ لَيْسَ فِيهِمُ الْيَهُودُ الَّذِينَ قَالُوا عُزَيْرٌ ابْنُ اللَّهِ وَ لَا النَّصَارَى الَّذِينَ قَالُوا الْمَسِيحُ ابْنُ اللَّهِ سَيُدْخِلُ اللَّهُ الْيَهُودَ وَ النَّصَارَى النَّارَ وَ يُدْخِلُ كُلَّ قَوْمٍ بِأَعْمَالِهِمْ

And the ratification of that are the Words of Allah^-azwj Mighty and Majestic [22:42] then already before them the people of Noah belied [26:176] The dwellers of the thicket belied the Rasools [26:160] The people of Lut belied the Rasools. There were no Jews among. Those who said, [9:30] Uzayr is the son of Allah and those who said [9:30] and the Christians say: The Messiah is the son of Allah, Allah^-azwj will be Entering the Jews and the Christians into the Fire, and every people would be entering (the Fire) due to their deeds.

وَ قَوْلُهُمْ وَ ما أَضَلَّنا إِلَّا الْمُجْرِمُونَ إِذْ دَعَوْنَا إِلَى سَبِيلِهِمْ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِيهِمْ حِينَ جَمَعَهُمْ إِلَى النَّارِ قالَتْ أُخْراهُمْ لِأُولاهُمْ رَبَّنا هؤُلاءِ أَضَلُّونا فَآتِهِمْ عَذاباً ضِعْفاً مِنَ النَّارِ وَ قَوْلُهُ كُلَّما دَخَلَتْ أُمَّةٌ لَعَنَتْ أُخْتَها حَتَّى إِذَا ادَّارَكُوا فِيها جَمِيعاً بَرِئَ بَعْضُهُمْ مِنْ بَعْضٍ وَ لَعَنَ بَعْضُهُمْ بَعْضاً يُرِيدُ بَعْضُهُمْ أَنْ يَحُجَّ بَعْضاً رَجَاءَ الْفَلْجِ فَيُفْلِتُوا مِنْ عَظِيمِ مَا نَزَلَ بِهِمْ وَ لَيْسَ بِأَوَانِ بَلْوَى وَ لَا اخْتِبَارٍ وَ لَا قَبُولِ مَعْذِرَةٍ وَ لَاتَ حِينَ نَجَاةٍ

And their words [26:99] And none but the guilty led us astray is ‘When they invited us to their way’. These are the Words of Allah^-azwj Mighty and Majestic regarding them when He^-azwj will Gather them to the Fire [7:38] the last of them shall say with regard to the foremost of them: Our Lord! These led us astray, therefore give them a double Punishment of the Fire. And His^-azwj Words [7:38] whenever a community shall enter, it shall curse its sister (community) until when they all come to it, some of them would disavow from some, and some of them would curse some (others). Some of them would want to argue against others hoping for the winning so they could escape from the magnitude of what would have descended upon them. And there would neither be a winning, nor a trial, nor an Acceptance of excuses nor a way to salvation.

وَ الْآيَاتُ وَ أَشْبَاهُهُنَّ مِمَّا نَزَلَ بِهِ بِمَكَّةَ وَ لَا يُدْخِلُ اللَّهُ النَّارَ إِلَّا مُشْرِكاً فَلَمَّا أَذِنَ اللَّهُ لِمُحَمَّدٍ ( صلى الله عليه وآله ) فِي الْخُرُوجِ مِنْ مَكَّةَ إِلَى الْمَدِينَةِ بَنَى الْإِسْلَامَ عَلَى خَمْسٍ شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً ( صلى الله عليه وآله ) عَبْدُهُ وَ رَسُولُهُ وَ إِقَامِ الصَّلَاةِ وَ إِيتَاءِ الزَّكَاةِ وَ حِجِّ الْبَيْتِ وَ صِيَامِ شَهْرِ رَمَضَانَ

And the Verses and those resembling these from what were Revealed in Makkah, Allah^-azwj will not Enter anyone into the Fire except for a Polytheist. So when Allah^-azwj Permitted to Muhammad^-saww regarding the going out from Makkah to Al-Medina, Al-Islām was built upon five – The testimony that there is no god except for Allah^-azwj, and that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww, and establishment of the Salāt, and the payment of the Zakāt, and performance of the Hajj of the House (Kabah), and (observing the) Soām (Fasting) the Month of Ramazan.

وَ أَنْزَلَ عَلَيْهِ الْحُدُودَ وَ قِسْمَةَ الْفَرَائِضِ وَ أَخْبَرَهُ بِالْمَعَاصِي الَّتِي أَوْجَبَ اللَّهُ عَلَيْهَا وَ بِهَا النَّارَ لِمَنْ عَمِلَ بِهَا وَ أَنْزَلَ فِي بَيَانِ الْقَاتِلِ وَ مَنْ يَقْتُلْ مُؤْمِناً مُتَعَمِّداً فَجَزاؤُهُ جَهَنَّمُ خالِداً فِيها وَ غَضِبَ اللَّهُ عَلَيْهِ وَ لَعَنَهُ وَ أَعَدَّ لَهُ عَذاباً عَظِيماً

And the legal Punishments were Revealed unto Him^-saww, and the Obligatory distributions (inheritances), and He^-azwj Informed him^-saww of the disobediences which Allah^-azwj has Obligated the Fire upon, and due to it, for the ones who do it. And He^-azwj Revealed regarding the killer [4:93] And whoever kills a Momin intentionally, his Punishment is Hell; he shall abide in it eternally, and Allah will Send His Wrath on him and Curse him and Prepare for him a Painful Punishment.

وَ لَا يَلْعَنُ اللَّهُ مُؤْمِناً قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنَّ اللَّهَ لَعَنَ الْكافِرِينَ وَ أَعَدَّ لَهُمْ سَعِيراً خالِدِينَ فِيها أَبَداً لا يَجِدُونَ وَلِيًّا وَ لا نَصِيراً وَ كَيْفَ يَكُونُ فِي الْمَشِيئَةِ وَ قَدْ أَلْحَقَ بِهِ حِينَ جَزَاهُ جَهَنَّمَ الْغَضَبَ وَ اللَّعْنَةَ

And Allah^-azwj did not Curse the Momin (believer). Allah^-azwj Mighty and Majestic Said [33:64] Surely, Allah has Cursed the unbelievers and has Prepared for them a Blazing Fire [33:65] To abide therein forever; they shall neither find a protector nor a helper. How can it (the killing) be in the Will of Allah^-azwj when He^-azwj Joined the Anger and the Curse and his (killer’s) Recompense is Hell?

وَ قَدْ بَيَّنَ ذَلِكَ مَنِ الْمَلْعُونُونَ فِي كِتَابِهِ وَ أَنْزَلَ فِي مَالِ الْيَتِيمِ مَنْ أَكَلَهُ ظُلْماً إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوالَ الْيَتامى ظُلْماً إِنَّما يَأْكُلُونَ فِي بُطُونِهِمْ ناراً وَ سَيَصْلَوْنَ سَعِيراً وَ ذَلِكَ أَنَّ آكِلَ مَالِ الْيَتِيمِ يَجِي‏ءُ يَوْمَ الْقِيَامَةِ وَ النَّارُ تَلْتَهِبُ فِي بَطْنِهِ حَتَّى يَخْرُجَ لَهَبُ النَّارِ مِنْ فِيهِ حَتَّى يَعْرِفَهُ كُلُّ أَهْلِ الْجَمْعِ أَنَّهُ آكِلُ مَالِ الْيَتِيمِ

And He^-azwj Explained that from the Accursed ones in His^-azwj Book, and He^-azwj Revealed regarding the wealth of the orphans, the ones who consume it unjustly [4:10] (As for) those who swallow the property of the orphans unjustly, but rather they only swallow fire into their bellies and they shall arriving at the Blazing Fire; and that is the consumer of the wealth of the orphans would come on the Day of Judgement, and the Fire would be inflamed inside his belly to the extent that a flame of the fire would be coming out from his mouth, until everyone gathered would recognise that he had consumed the wealth of the orphans.

وَ أَنْزَلَ فِي الْكَيْلِ وَيْلٌ لِلْمُطَفِّفِينَ وَ لَمْ يَجْعَلِ الْوَيْلَ لِأَحَدٍ حَتَّى يُسَمِّيَهُ كَافِراً قَالَ اللَّهُ عَزَّ وَ جَلَّ فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنْ مَشْهَدِ يَوْمٍ عَظِيمٍ

And He^-azwj Revealed regarding the weighing [83:1] Woe to the defrauders, and He^-azwj did not Make the woe to be for anyone until He^-azwj Named him as a disbeliever. Allah^-azwj Mighty and Majestic Says [19:37] But the parties from among them disagreed with each other, so woe unto those who disbelieve in being present on a Great Day.

وَ أَنْزَلَ فِي الْعَهْدِ إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَ أَيْمانِهِمْ ثَمَناً قَلِيلًا أُولئِكَ لا خَلاقَ لَهُمْ فِي الْآخِرَةِ وَ لا يُكَلِّمُهُمُ اللَّهُ وَ لا يَنْظُرُ إِلَيْهِمْ يَوْمَ الْقِيامَةِ وَ لا يُزَكِّيهِمْ وَ لَهُمْ عَذابٌ أَلِيمٌ وَ الْخَلَاقُ النَّصِيبُ فَمَنْ لَمْ يَكُنْ لَهُ نَصِيبٌ فِي الْآخِرَةِ فَبِأَيِّ شَيْ‏ءٍ يَدْخُلُ الْجَنَّةَ

And He^-azwj Revealed regarding the oath [3:77] (As for) those who take a small price for the Covenant of Allah and their own oaths – surely they shall have no portion in the Hereafter, and Allah will not Speak to them, nor will He Look upon them on the Day of Judgement nor will He Purify them, and they shall have a painful Punishment. And the ‘portion’ is the share. So the one who does not happen to have a share for him in the Hereafter, so with which thing would he enter the Paradise?

وَ أَنْزَلَ بِالْمَدِينَةِ الزَّانِي لا يَنْكِحُ إِلَّا زانِيَةً أَوْ مُشْرِكَةً وَ الزَّانِيَةُ لا يَنْكِحُها إِلَّا زانٍ أَوْ مُشْرِكٌ وَ حُرِّمَ ذلِكَ عَلَى الْمُؤْمِنِينَ فَلَمْ يُسَمِّ اللَّهُ الزَّانِيَ مُؤْمِناً وَ لَا الزَّانِيَةَ مُؤْمِنَةً وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَيْسَ يَمْتَرِي فِيهِ أَهْلُ الْعِلْمِ أَنَّهُ قَالَ لَا يَزْنِي الزَّانِي حِينَ يَزْنِي وَ هُوَ مُؤْمِنٌ وَ لَا يَسْرِقُ السَّارِقُ حِينَ يَسْرِقُ وَ هُوَ مُؤْمِنٌ فَإِنَّهُ إِذَا فَعَلَ ذَلِكَ خُلِعَ عَنْهُ الْإِيمَانُ كَخَلْعِ الْقَمِيصِ

And He^-azwj Revealed in Al-Medina [24:3] The adulterer shall not marry any but a adulteress or an idolatress, and (as for) the adulteress, none shall marry her but an adulterer or an idolater; and that is Forbidden to the Momineen (plural of Momin). So Allah^-azwj did not Name the adulterer as a Momin nor the adulteress as a Momina (Believing woman). And Rasool-Allah^-saww said, and the knowledgeable people would not doubt in it, he^-saww said: ‘An adulterer would not commit adultery when he is committing adultery while he is a Momin, nor would a Momin be a thief but when he steals Emān departs from him, the Emān would be removed from him like the removal of the shirt’.

وَ نَزَلَ بِالْمَدِينَةِ وَ الَّذِينَ يَرْمُونَ الْمُحْصَناتِ ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَداءَ فَاجْلِدُوهُمْ ثَمانِينَ جَلْدَةً وَ لا تَقْبَلُوا لَهُمْ شَهادَةً أَبَداً وَ أُولئِكَ هُمُ الْفاسِقُونَ إِلَّا الَّذِينَ تابُوا مِنْ بَعْدِ ذلِكَ وَ أَصْلَحُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ فَبَرَّأَهُ اللَّهُ مَا كَانَ مُقِيماً عَلَى الْفِرْيَةِ مِنْ أَنْ يُسَمَّى بِالْإِيمَانِ

And He^-azwj Revealed in Al-Medina [24:4] And those who accuse righteous women then do not bring four witnesses, so flog them eighty stripes, and do not accept any testimony from them ever; and these it is that are the transgressors [24:5] Except those who repent after that and act aright, for surely Allah is Forgiving, Merciful. So Allah^-azwj Freed whoever was staying upon the lie from him being Named as being with the Emān.

قَالَ اللَّهُ عَزَّ وَ جَلَّ أَ فَمَنْ كانَ مُؤْمِناً كَمَنْ كانَ فاسِقاً لا يَسْتَوُونَ وَ جَعَلَهُ اللَّهُ مُنَافِقاً قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنَّ الْمُنافِقِينَ هُمُ الْفاسِقُونَ وَ جَعَلَهُ عَزَّ وَ جَلَّ مِنْ أَوْلِيَاءِ إِبْلِيسَ قَالَ إِلَّا إِبْلِيسَ كانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ وَ جَعَلَهُ مَلْعُوناً فَقَالَ إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَناتِ الْغافِلاتِ الْمُؤْمِناتِ لُعِنُوا فِي الدُّنْيا وَ الْآخِرَةِ وَ لَهُمْ عَذابٌ عَظِيمٌ يَوْمَ تَشْهَدُ عَلَيْهِمْ أَلْسِنَتُهُمْ وَ أَيْدِيهِمْ وَ أَرْجُلُهُمْ بِما كانُوا يَعْمَلُونَ وَ لَيْسَتْ تَشْهَدُ الْجَوَارِحُ عَلَى مُؤْمِنٍ إِنَّمَا تَشْهَدُ عَلَى مَنْ حَقَّتْ عَلَيْهِ كَلِمَةُ الْعَذَابِ

Allah^-azwj Mighty and Majestic Said [32:18] Is the one who was a Momin like the one who was a transgressor? They are not equal. And Allah^-azwj Made him to be a hypocrite. Allah^-azwj Mighty and Majestic Said [9:67] surely the hypocrites are the transgressors. And the Mighty and Majestic Made him to be from the friends of Iblees^-la. He^-azwj Said [18:50] except for Iblees. He was from the Jinn, so he transgressed the Command of his Lord. And He^-azwj Made him to be an Accursed one, so He^-azwj Said [24:23] Surely those who accuse righteous believing women, unaware (of the evil), are Cursed in the world and the Hereafter, and they shall have a grievous Punishment [24:24] On the Day when their tongues and their hands and their feet shall testify against them as to what they had been doing. And it is not for the body parts to testify against a Momin. But rather, these would testify against the one upon whom the Sentence of the Punishment is due.

فَأَمَّا الْمُؤْمِنُ فَيُعْطَى كِتَابَهُ بِيَمِينِهِ قَالَ اللَّهُ عَزَّ وَ جَلَّ فَأَمَّا مَنْ أُوتِيَ كِتابَهُ بِيَمِينِهِ فَأُولئِكَ يَقْرَؤُنَ كِتابَهُمْ وَ لا يُظْلَمُونَ فَتِيلًا

So, as for the Momin, so he would be Given his Book (Register of deeds) in his right hand. Allah^-azwj Mighty and Majestic Says [17:71] so whoever is Given his Book in his right hand, so they shall be reading their Book; and they shall not be dealt with unjustly by even a hair on a date stone.

وَ سُورَةُ النُّورِ أُنْزِلَتْ بَعْدَ سُورَةِ النِّسَاءِ وَ تَصْدِيقُ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ أَنْزَلَ عَلَيْهِ فِي سُورَةِ النِّسَاءِ وَ اللَّاتِي يَأْتِينَ الْفاحِشَةَ مِنْ نِسائِكُمْ فَاسْتَشْهِدُوا عَلَيْهِنَّ أَرْبَعَةً مِنْكُمْ فَإِنْ شَهِدُوا فَأَمْسِكُوهُنَّ فِي الْبُيُوتِ حَتَّى يَتَوَفَّاهُنَّ الْمَوْتُ أَوْ يَجْعَلَ اللَّهُ لَهُنَّ سَبِيلًا وَ السَّبِيلُ الَّذِي قَالَ اللَّهُ عَزَّ وَ جَلَّ سُورَةٌ أَنْزَلْناها وَ فَرَضْناها وَ أَنْزَلْنا فِيها آياتٍ بَيِّناتٍ لَعَلَّكُمْ تَذَكَّرُونَ الزَّانِيَةُ وَ الزَّانِي فَاجْلِدُوا كُلَّ واحِدٍ مِنْهُما مِائَةَ جَلْدَةٍ وَ لا تَأْخُذْكُمْ بِهِما رَأْفَةٌ فِي دِينِ اللَّهِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ وَ لْيَشْهَدْ عَذابَهُما طائِفَةٌ مِنَ الْمُؤْمِنِينَ .

And Surah Al-Noor (Chapter 24) was Revealed after Surah Al-Nisaa (Chater 4), and the ratification of that is that Allah^-azwj Mighty and Majestic Revealed unto him^-saww in Surah Al Nisaa (Chapter 4) [4:15] And as for those who are guilty of an indecency from among your women, call to witnesses against them four (witnesses) from among you; then if they bear witness confine them to the houses until death takes them away or Allah opens some way for them. And the way is that which Allah^-azwj Mighty and Majestic Spoke of [24:1] (This is) a Chapter We have Revealed and Made it Obligatory and Revealed in it clear Signs that you may be mindful [24:2] (As for) the adulteress and the adulterer, flog each one of them a hundred stripes, and let not pity for them detain you regarding the Religion of Allah, if you are believing in Allah and the Last Day, and let a party of believers witness their Punishment’.[70]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ فُضَيْلٍ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قِيلَ لِأَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) مَنْ شَهِدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كَانَ مُؤْمِناً قَالَ فَأَيْنَ فَرَائِضُ اللَّهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Fuzayl, from Abu Al Sabbah Al Kinany,

(It has been narrated) from Abu Ja’far^-asws having said: ‘It was said to Amir Al-Momineen^-asws, ‘The one who testifies that there is no god except for Allah^-azwj and that Muhammad^-saww is Rasool^-saww of Allah^-azwj, would be a Momin?’ He^-asws said: ‘So where are the Obligations of Allah^-azwj?’

قَالَ وَ سَمِعْتُهُ يَقُولُ كَانَ عَلِيٌّ ( عليه السلام ) يَقُولُ لَوْ كَانَ الْإِيمَانُ كَلَاماً لَمْ يَنْزِلْ فِيهِ صَوْمٌ وَ لَا صَلَاةٌ وَ لَا حَلَالٌ وَ لَا حَرَامٌ

He (the narrator) said, ‘And I heard him^-asws saying: ‘Ali^-asws was saying: ‘If the Emān was speech, there would not have been Sent down regarding it a Soām, nor a Salāt, nor a Permissible, nor a Prohibition’.

قَالَ وَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) إِنَّ عِنْدَنَا قَوْماً يَقُولُونَ إِذَا شَهِدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَهُوَ مُؤْمِنٌ قَالَ فَلِمَ يُضْرَبُونَ الْحُدُودَ وَ لِمَ تُقْطَعُ أَيْدِيهِمْ وَ مَا خَلَقَ اللَّهُ عَزَّ وَ جَلَّ خَلْقاً أَكْرَمَ عَلَى اللَّهِ عَزَّ وَ جَلَّ مِنَ الْمُؤْمِنِ لِأَنَّ الْمَلَائِكَةَ خُدَّامُ الْمُؤْمِنِينَ وَ أَنَّ جِوَارَ اللَّهِ لِلْمُؤْمِنِينَ وَ أَنَّ الْجَنَّةَ لِلْمُؤْمِنِينَ وَ أَنَّ الْحُورَ الْعِينَ لِلْمُؤْمِنِينَ

He (the narrator) said, ‘I said to Abu Ja’far^-asws: ‘With us there is a group of people who are saying, ‘When one testifies that there is no god except for Allah^-azwj, and that Muhammad^-saww is Rasool^-saww of Allah^-azwj, so he would be a Momin’. He^-asws said: ‘And why are they being struck by the legal punishments, and why are their hands being cut-off. And Allah^-azwj Mighty and Majestic has not Created a creature more prestigious to Allah^-azwj Mighty and Majestic than the Momin, because the Angels are the attendants of the Momineen (plural of Momin), and that vicinity of Allah^-azwj is for the Momineen, and that the Paradise is for the Momineen, and that the Maiden Houries are for the Momineen’.

ثُمَّ قَالَ فَمَا بَالُ مَنْ جَحَدَ الْفَرَائِضَ كَانَ كَافِراً .

Then he^-asws said: ‘So what is the case of the one who denies the Obligations? He would be a disbeliever’.[71]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ سَلَّامٍ الْجُعْفِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْإِيمَانِ فَقَالَ الْإِيمَانُ أَنْ يُطَاعَ اللَّهُ فَلَا يُعْصَى .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Sallam Al Ju’fy who said,

‘I asked Abu Abdullah about the Emān, so he^-asws said: ‘The Emān is that you obey Allah^-azwj and you do not disobey’.[72]

بَابٌ فِي أَنَّ الْإِيمَانَ مَبْثُوثٌ لِجَوَارِحِ الْبَدَنِ كُلِّهَا

Chapter 18 –  Regarding that the Emān (belief) spreads out to the parts of the body, all of them

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْقَاسِمِ بْنِ بُرَيْدٍ قَالَ حَدَّثَنَا أَبُو عَمْرٍو الزُّبَيْرِيُّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قُلْتُ لَهُ أَيُّهَا الْعَالِمُ أَخْبِرْنِي أَيُّ الْأَعْمَالِ أَفْضَلُ عِنْدَ اللَّهِ قَالَ مَا لَا يَقْبَلُ اللَّهُ شَيْئاً إِلَّا بِهِ

Ali ibn Ibrahim has narrated from his father from Bakr ibn Salih from al-Qasim ibn Burayd who has said that it has been narrated to us by Abu Amr al-Zubayri:

‘I said to Abu Abd Allah^-asws ‘الْعَالِمُ أَيُّهَا’ ‘O Scholar, tell me which deed is more virtuous before Allah^-azwj?’ He^-asws said. ‘It is the deed without which Allah^-azwj does not Accept any (deed).’

قُلْتُ وَ مَا هُوَ قَالَ‏ الْإِيمَانُ بِاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ أَعْلَى الْأَعْمَالِ دَرَجَةً وَ أَشْرَفُهَا مَنْزِلَةً وَ أَسْنَاهَا حَظّاً قَالَ قُلْتُ أَ لَا تُخْبِرُنِي عَنِ الْإِيمَانِ أَ قَوْلٌ هُوَ وَ عَمَلٌ أَمْ قَوْلٌ بِلَا عَمَلٍ

I asked, ‘What is that?’ He^-asws said, ‘الْإِيمَانِ’ ‘Emān^[73] in Allah^-azwj besides whom no one deserves to be worshipped. It (Emān) is the highest in degree among the deeds, the most valuable among them and the top-most among them in (matters of) reward.’ I then said, ‘Please, tell me then about the Emān. Is it deeds or it is words without deeds?’

فَقَالَ الْإِيمَانُ عَمَلٌ كُلُّهُ وَ الْقَوْلُ بَعْضُ ذَلِكَ الْعَمَلِ بِفَرْضٍ مِنَ اللَّهِ بَيَّنَ فِي كِتَابِهِ وَاضِحٍ نُورُهُ ثَابِتَةٍ حُجَّتُهُ يَشْهَدُ لَهُ بِهِ الْكِتَابُ وَ يَدْعُوهُ إِلَيْهِ

‘The Imam^-asws replied: ‘All of the Emān is deeds and certain parts of such deeds are words. Allah^-azwj has made it obligatory as is explained in His book. Its ‘نُورُهُ’ Noor (Divine Guidance)^[74] is clear, its evidence is well established. The (Holy) Book testifies to it for one, and calls one to it.’

قَالَ قُلْتُ صِفْهُ لِي جُعِلْتُ فِدَاكَ حَتَّى أَفْهَمَهُ قَالَ الْإِيمَانُ حَالَاتٌ وَ دَرَجَاتٌ وَ طَبَقَاتٌ وَ مَنَازِلُ فَمِنْهُ التَّامُّ الْمُنْتَهَى تَمَامُهُ وَ مِنْهُ النَّاقِصُ الْبَيِّنُ نُقْصَانُهُ وَ مِنْهُ الرَّاجِحُ الزَّائِدُ رُجْحَانُهُ

I then asked, ‘May Allah^-azwj Keep my soul in service for your^-asws cause, please explain it to me so I may understand.’ The Imam^-asws said, ‘Emān has levels it’s conditions, degrees and stages. Of Emān there is that which is perfect and complete in perfection and (also) of Emān there is that which is defective and the defect is noticeable. Of Emān there is that which is heavier on the perfection side.’

قُلْتُ إِنَّ الْإِيمَانَ لَيَتِمُّ وَ يَنْقُصُ وَ يَزِيدُ قَالَ نَعَمْ قُلْتُ كَيْفَ ذَلِكَ قَالَ لِأَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى فَرَضَ الْإِيمَانَ عَلَى جَوَارِحِ ابْنِ آدَمَ وَ قَسَّمَهُ عَلَيْهَا وَ فَرَّقَهُ فِيهَا فَلَيْسَ مِنْ جَوَارِحِهِ جَارِحَةٌ إِلَّا وَ قَدْ وُكِّلَتْ مِنَ الْإِيمَانِ بِغَيْرِ مَا وُكِّلَتْ بِهِ أُخْتُهَا

I then asked, ‘Does Emān become perfect, decrease and increase?’ The Imam^-asws said, ‘Yes, it does.’ I then asked, ‘How does it happen?’ He^-asws said, ‘It is because Allah^-azwj has written Emān for each part of the body of the children of Adam and has divided and distributed it among them. There is no part of their body but that has a guard of Emān different from such guard assigned to other parts.

فَمِنْهَا قَلْبُهُ الَّذِي بِهِ يَعْقِلُ وَ يَفْقَهُ وَ يَفْهَمُ وَ هُوَ أَمِيرُ بَدَنِهِ الَّذِي لَا تَرِدُ الْجَوَارِحُ وَ لَا تَصْدُرُ إِلَّا عَنْ رَأْيِهِ وَ أَمْرِهِ وَ مِنْهَا عَيْنَاهُ اللَّتَانِ يُبْصِرُ بِهِمَا وَ أُذُنَاهُ اللَّتَانِ يَسْمَعُ بِهِمَا وَ يَدَاهُ اللَّتَانِ يَبْطِشُ بِهِمَا وَ رِجْلَاهُ اللَّتَانِ يَمْشِي بِهِمَا وَ فَرْجُهُ الَّذِي الْبَاهُ مِنْ قِبَلِهِ وَ لِسَانُهُ الَّذِي يَنْطِقُ بِهِ وَ رَأْسُهُ الَّذِي فِيهِ وَجْهُهُ فَلَيْسَ مِنْ هَذِهِ جَارِحَةٌ إِلَّا وَ قَدْ وُكِّلَتْ مِنَ الْإِيمَانِ بِغَيْرِ مَا وُكِّلَتْ بِهِ أُخْتُهَا بِفَرْضٍ مِنَ اللَّهِ تَبَارَكَ اسْمُهُ يَنْطِقُ بِهِ الْكِتَابُ لَهَا وَ يَشْهَدُ بِهِ عَلَيْهَا

Of such part is one’s heart, with which one understands and reasons to comprehend, and it is the commander of his body. It oversees the body and without its opinion no part moves to act. Of the parts of the body are one’s eyes with which one sees and his ears with which one listens. There are one’s hands with which one works, one’s legs with which one walks, one’s sexual organs from which comes carnal desires, one’s tongue with which one speaks and one’s head on which there is one’s face. For each of these parts a different guard of Emān is assigned. It is all due to what Allah^-azwj, Most Blessed is Whose Name, has written, to which His^-azwj Holy Book speaks and testifies.

فَفَرَضَ عَلَى الْقَلْبِ غَيْرَ مَا فَرَضَ عَلَى السَّمْعِ وَ فَرَضَ عَلَى السَّمْعِ غَيْرَ مَا فَرَضَ عَلَى الْعَيْنَيْنِ وَ فَرَضَ عَلَى الْعَيْنَيْنِ غَيْرَ مَا فَرَضَ عَلَى اللِّسَانِ وَ فَرَضَ عَلَى اللِّسَانِ غَيْرَ مَا فَرَضَ عَلَى الْيَدَيْنِ وَ فَرَضَ عَلَى الْيَدَيْنِ غَيْرَ مَا فَرَضَ عَلَى الرِّجْلَيْنِ وَ فَرَضَ عَلَى الرِّجْلَيْنِ غَيْرَ مَا فَرَضَ عَلَى الْفَرْجِ وَ فَرَضَ عَلَى الْفَرْجِ غَيْرَ مَا فَرَضَ عَلَى الْوَجْهِ

For each of these parts a different obligation is written. The obligation of the heart is different from the obligation of the ears. What is made obligatory for the ears is different from the obligation of the eyes and what is made obligatory for the eyes is different from what is made obligatory for the tongue. What is made obligatory for the tongue is different from what is made obligatory for the hands and what is made obligatory for the hands is different from what is made obligatory for the legs. The obligation of the legs is different from the obligations of the sexual organs. What is obligatory for the sexual organs is different from the obligation of the face.

فَأَمَّا مَا فَرَضَ عَلَى الْقَلْبِ مِنَ الْإِيمَانِ فَالْإِقْرَارُ وَ الْمَعْرِفَةُ وَ الْعَقْدُ وَ الرِّضَا وَ التَّسْلِيمُ بِأَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ إِلَهاً وَاحِداً لَمْ يَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ ص وَ الْإِقْرَارُ بِمَا جَاءَ مِنْ عِنْدِ اللَّهِ مِنْ نَبِيٍّ أَوْ كِتَابٍ فَذَلِكَ مَا فَرَضَ اللَّهُ عَلَى الْقَلْبِ مِنَ الْإِقْرَارِ وَ الْمَعْرِفَةِ وَ هُوَ عَمَلُهُ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ وَ لكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْراً

What is made obligatory for the heart of Emān is affirmation, recognition and the formation of Emān, consent and submission to the fact that no one deserves to be worshipped except Allah^-azwj Who is One and has no partner. He^-azwj is the One and only. He^-azwj has not Taken any companion and children. That Muhammad^-saww is His^-azwj servant and Rasool^-saww, he^-saww and his^-saww family^-asws being ‘Alayhim al-Salam, and to affirm that whatever he^-saww has brought is from Allah^-azwj, be it about a Prophet^-as or a Book. That is what Allah^-azwj has Made obligatory for the heart; the task of affirmation and recognition, which is it’s deed. This is stated in the Words of Allah^-azwj, ‘but his heart is confident about his Emān. However, those whose breasts have become open to disbelief (16:106)

وَ قَالَ أَلا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ

Allah^-azwj has Said, ‘Remembrance (speaking) of Allah certainly brings comfort to all hearts.’ (13:28)

وَ قَالَ الَّذِينَ آمَنُوا بِأَفْوَاهِهِمْ وَ لَمْ تُؤْمِنْ قُلُوبُهُمْ

 Allah^-azwj has Said, ‘They only say that they believe but, in fact, they have no Emān (faith) in their hearts …. ‘ (5:41)

وَ قَالَ إِنْ تُبْدُوا ما فِي أَنْفُسِكُمْ أَوْ تُخْفُوهُ يُحاسِبْكُمْ بِهِ اللَّهُ فَيَغْفِرُ لِمَنْ يَشاءُ وَ يُعَذِّبُ مَنْ يَشاءُ

Allah^-azwj has Said, ‘Allah will call you to account for all that you may reveal from your souls and all that you may conceal. Allah will forgive or punish whoever He wants …. ‘ (2:284)

فَذَلِكَ مَا فَرَضَ اللَّهُ عَزَّ وَ جَلَّ عَلَى الْقَلْبِ مِنَ الْإِقْرَارِ وَ الْمَعْرِفَةِ وَ هُوَ عَمَلُهُ وَ هُوَ رَأْسُ الْإِيمَانِ

These are what Allah^-azwj has Made obligatory on the hearts of affirmation and recognition, and these are its deeds and this is the chief of the Emān.

وَ فَرَضَ اللَّهُ عَلَى اللِّسَانِ الْقَوْلَ وَ التَّعْبِيرَ عَنِ الْقَلْبِ بِمَا عَقَدَ عَلَيْهِ وَ أَقَرَّ بِهِ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ قُولُوا لِلنَّاسِ حُسْناً

On the tongue Allah^-azwj has Made it obligatory to speak and express what the heart has established and has confirmed as Allah^-azwj has Said, ‘  that they should speak righteous words to people … ‘ (2:83)

وَ قَالَ وَ قُولُوا آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنا وَ أُنْزِلَ إِلَيْكُمْ وَ إِلهُنا وَ إِلهُكُمْ واحِدٌ وَ نَحْنُ لَهُ مُسْلِمُونَ فَهَذَا مَا فَرَضَ اللَّهُ عَلَى اللِّسَانِ وَ هُوَ عَمَلُهُ

(Allah has also) Said, ‘Tell them, we believe in Allah and in what is revealed to us and to you. Our Lord and your Lord are one. We have submitted ourselves to His will.’ (29:46). ‘This is what Allah^-azwj has Made obligatory for the tongue and this is its deed.

وَ فَرَضَ عَلَى السَّمْعِ أَنْ يَتَنَزَّهَ عَنِ الِاسْتِمَاعِ إِلَى مَا حَرَّمَ اللَّهُ وَ أَنْ يُعْرِضَ عَمَّا لَا يَحِلُّ لَهُ مِمَّا نَهَى اللَّهُ عَزَّ وَ جَلَّ عَنْهُ وَ الْإِصْغَاءِ إِلَى مَا أَسْخَطَ اللَّهَ عَزَّ وَ جَلَّ فَقَالَ فِي ذَلِكَ وَ قَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتابِ أَنْ إِذا سَمِعْتُمْ آياتِ اللَّهِ يُكْفَرُ بِها وَ يُسْتَهْزَأُ بِها فَلا تَقْعُدُوا مَعَهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ

Allah^-azwj has Made it obligatory for the ears to keep it clean from what is unlawful to hear, and to keep away from things that Allah^-azwj has Prohibited to listen to attentively; it angers Allah^-azwj. And in this regard He^-azwj has Said, ‘Allah has told you (Momins) in the Book that when you hear people disbelieving and mocking Allah’s revelations, do not sit with them unless they change the subject … ‘ (4: 140)

ثُمَّ اسْتَثْنَى اللَّهُ عَزَّ وَ جَلَّ مَوْضِعَ النِّسْيَانِ فَقَالَ وَ إِمَّا يُنْسِيَنَّكَ الشَّيْطانُ فَلا تَقْعُدْ بَعْدَ الذِّكْرى‏ مَعَ الْقَوْمِ الظَّالِمِينَ

Allah^-azwj then has Made an exception for the case of forgetfulness, ‘If Satan causes you to forget this, do not sit with the unjust people when you recall.’ (6:68)

وَ قَالَ فَبَشِّرْ عِبادِ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ أُولئِكَ الَّذِينَ هَداهُمُ اللَّهُ وَ أُولئِكَ هُمْ أُولُوا الْأَلْبابِ

Allah^-azwj has also Said, ‘(O Muhammad^-saww), Give the glad news to those of My servants who listen to the words and follow only the best ones. Tell them that they are those whom Allah has guided. They are the people of understanding.’ (39:18)

وَ قَالَ عَزَّ وَ جَلَّ قَدْ أَفْلَحَ الْمُؤْمِنُونَ الَّذِينَ هُمْ فِي صَلاتِهِمْ خاشِعُونَ وَ الَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ وَ الَّذِينَ هُمْ لِلزَّكاةِ فاعِلُونَ

Allah^-azwj has Said, ‘Triumphant indeed are the Momins, (23:1) who are submissive to Allah in their prayers, (23:2) who avoid impious talks (23:3) and pay al-Zakat (charity).’ (23:4)

وَ قَالَ وَ إِذا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ وَ قالُوا لَنا أَعْمالُنا وَ لَكُمْ أَعْمالُكُمْ

Allah^-azwj has Said, ‘When they hear impious words, they ignore them, saying, ‘We shall be responsible for our deeds and you will be responsible for yours …. ‘, (28:55)

وَ قَالَ وَ إِذا مَرُّوا بِاللَّغْوِ مَرُّوا كِراماً

Allah has Said, ‘When they come across something impious, they pass it by nobly.’ (25:72)

فَهَذَا مَا فَرَضَ اللَّهُ عَلَى السَّمْعِ مِنَ الْإِيمَانِ أَنْ لَا يُصْغِيَ إِلَى مَا لَا يَحِلُّ لَهُ وَ هُوَ عَمَلُهُ وَ هُوَ مِنَ الْإِيمَانِ

This is what Allah^-azwj has Made obligatory for the ears in relation to Emān; that they must not listen to what is unlawful to hear, and such matters are of its deeds, which is of Emān.

وَ فَرَضَ عَلَى الْبَصَرِ أَنْ لَا يَنْظُرَ إِلَى مَا حَرَّمَ اللَّهُ عَلَيْهِ وَ أَنْ يُعْرِضَ عَمَّا نَهَى اللَّهُ عَنْهُ مِمَّا لَا يَحِلُّ لَهُ وَ هُوَ عَمَلُهُ وَ هُوَ مِنَ الْإِيمَانِ

Allah^-azwj has Made it Obligatory for the eyes not to look at things He^-azwj has Made unlawful to look at and to stay away from what Allah^-azwj has Prohibited of the things that are not lawful for them. Such things are of their deeds and of Emān.

فَقَالَ تَبَارَكَ وَ تَعَالَى قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصارِهِمْ وَ يَحْفَظُوا فُرُوجَهُمْ

Allah^-azwj has Said, ‘(O Muhammad^-saww), tell the believing men to cast down their eyes and guard their carnal desires.’ (24:30)

فَنَهَاهُمْ أَنْ يَنْظُرُوا إِلَى عَوْرَاتِهِمْ وَ أَنْ يَنْظُرَ الْمَرْءُ إِلَى فَرْجِ أَخِيهِ وَ يَحْفَظَ فَرْجَهُ أَنْ يُنْظَرَ إِلَيْهِ

Allah^-azwj has Prohibited looking at the privacy of one’s brother and to keep one’s privacy protected from the onlookers.

وَ قَالَ وَ قُلْ لِلْمُؤْمِناتِ يَغْضُضْنَ مِنْ أَبْصارِهِنَّ وَ يَحْفَظْنَ فُرُوجَهُنَ‏  

Allah has said, ‘ … Tell the believing woman to cast down their eyes, guard their chastity (private parts).’ (24:31)

مِنْ أَنْ تَنْظُرَ إِحْدَاهُنَّ إِلَى فَرْجِ أُخْتِهَا وَ تَحْفَظَ فَرْجَهَا مِنْ أَنْ يُنْظَرَ إِلَيْهَا وَ قَالَ كُلُّ شَيْ‏ءٍ فِي الْقُرْآنِ مِنْ حِفْظِ الْفَرْجِ فَهُوَ مِنْ الزِّنَا إِلَّا هَذِهِ الْآيَةَ فَإِنَّهَا مِنَ النَّظَرِ

‘They must find protection against being looked upon and keep away from looking at their sisters (private parts). The Imam^-asws said that everywhere in the Holy Quran where protection of private parts is mentioned it is a reference to fornication except this verse which is a reference to looking.

ثُمَّ نَظَمَ مَا فَرَضَ عَلَى الْقَلْبِ وَ اللِّسَانِ وَ السَّمْعِ وَ الْبَصَرِ فِي آيَةٍ أُخْرَى فَقَالَ وَ ما كُنْتُمْ تَسْتَتِرُونَ أَنْ يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ وَ لا أَبْصارُكُمْ وَ لا جُلُودُكُمْ

‘Allah^-azwj has Spoken about the obligations of the heart, tongue, ears and eyes in another verse also: ‘You did not (think to) hide your deeds from your ears, eyes and skin and you felt that Allah would not know all that you had been doing.’ (41:22)

يَعْنِي بِالْجُلُودِ الْفُرُوجَ وَ الْأَفْخَاذَ وَ قَالَ وَ لا تَقْفُ ما لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلًا

(Here) Skin is a reference to private parts and thighs. Allah^-azwj has Said, ‘Do not follow what you do not know; the ears, eyes, and hearts will all be held responsible for their deeds.’ (17:36)

فَهَذَا مَا فَرَضَ اللَّهُ عَلَى الْعَيْنَيْنِ مِنْ غَضِّ الْبَصَرِ عَمَّا حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ وَ هُوَ عَمَلُهُمَا وَ هُوَ مِنَ الْإِيمَانِ

This is what Allah^-azwj has Made Obligatory for the eyes; to cast down away from what Allah^-azwj has Prohibited. This is their deed and it is of Emān.

وَ فَرَضَ اللَّهُ عَلَى الْيَدَيْنِ أَنْ لَا يَبْطِشَ بِهِمَا إِلَى مَا حَرَّمَ اللَّهُ وَ أَنْ يَبْطِشَ بِهِمَا إِلَى مَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ وَ فَرَضَ عَلَيْهِمَا مِنَ الصَّدَقَةِ وَ صِلَةِ الرَّحِمِ وَ الْجِهَادِ فِي سَبِيلِ اللَّهِ وَ الطَّهُورِ لِلصَّلَاةِ

Allah^-azwj has Made it Obligatory for the hands not to move to what Allah^-azwj has Prohibited, instead move forward for what Allah^-azwj has Commanded to move to such as charity, good relation with relatives and striving for the Cause of Allah^-azwj and cleansing for prayer.

فَقَالَ يا أَيُّهَا الَّذِينَ آمَنُوا إِذا قُمْتُمْ إِلَى الصَّلاةِ فَاغْسِلُوا وُجُوهَكُمْ وَ أَيْدِيَكُمْ إِلَى الْمَرافِقِ وَ امْسَحُوا بِرُؤُسِكُمْ وَ أَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ

Allah^-azwj has Said, ‘Momins, when you are about to pray, wash your face and your hands along with the elbows and wipe your head and your feet to the ankles …. ‘ (5:6)

وَ قَالَ فَإِذا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقابِ حَتَّى إِذا أَثْخَنْتُمُوهُمْ فَشُدُّوا الْوَثاقَ فَإِمَّا مَنًّا بَعْدُ وَ إِمَّا فِداءً حَتَّى تَضَعَ الْحَرْبُ أَوْزارَها

Allah^-azwj has Said, ‘If you encounter the unMomins in a battle, strike-off their heads. Take them as captives when they are defeated. Then you may set them free as a favour to them, with or without a ransom, when the battle is over. … ‘ (47:4)

فَهَذَا مَا فَرَضَ اللَّهُ عَلَى الْيَدَيْنِ لِأَنَّ الضَّرْبَ مِنْ عِلَاجِهِمَا

This is what Allah^-azwj has Made Obligatory for the hands; striking is their task.

وَ فَرَضَ عَلَى الرِّجْلَيْنِ أَنْ لَا يَمْشِيَ بِهِمَا إِلَى شَيْ‏ءٍ مِنْ مَعَاصِي اللَّهِ وَ فَرَضَ عَلَيْهِمَا الْمَشْيَ إِلَى مَا يُرْضِي اللَّهَ عَزَّ وَ جَلَّ فَقَالَ وَ لا تَمْشِ فِي الْأَرْضِ مَرَحاً إِنَّكَ لَنْ تَخْرِقَ الْأَرْضَ وَ لَنْ تَبْلُغَ الْجِبالَ طُولًا وَ قَالَ وَ اقْصِدْ فِي مَشْيِكَ وَ اغْضُضْ مِنْ صَوْتِكَ إِنَّ أَنْكَرَ الْأَصْواتِ لَصَوْتُ الْحَمِيرِ

Allah^-azwj has Made it Obligatory for the legs not to walk to what is made unlawful and in disobedience to Allah^-azwj. He^-azwj has Made it obligatory for them to walk to what makes Allah^-azwj Happy. Allah^-azwj has Said, ‘Do not walk proudly on the earth; your feet cannot tear apart the earth nor are you as tall as the mountains.’ (17:37) ‘Do not walk around inflated with pride; be moderate in your walking and your talking. The most unpleasant sound is the braying of donkeys.’ (31: 19)

وَ قَالَ فِيمَا شَهِدَتِ الْأَيْدِي وَ الْأَرْجُلُ عَلَى أَنْفُسِهِمَا وَ عَلَى أَرْبَابِهِمَا مِنْ تَضْيِيعِهِمَا لِمَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ وَ فَرَضَهُ عَلَيْهِمَا الْيَوْمَ نَخْتِمُ عَلى‏ أَفْواهِهِمْ وَ تُكَلِّمُنا أَيْدِيهِمْ وَ تَشْهَدُ أَرْجُلُهُمْ بِما كانُوا يَكْسِبُونَ

About the testifying of the hands and legs against their own selves and their master for their disregard of the commands of Allah^-azwj and the obligation upon them, Allah has Said: ‘ … this Day, We seal their mouths and their hands will speak to Us and their feet will testify to what they had achieved.’ (36:65)

فَهَذَا أَيْضاً مِمَّا فَرَضَ اللَّهُ عَلَى الْيَدَيْنِ وَ عَلَى الرِّجْلَيْنِ وَ هُوَ عَمَلُهُمَا وَ هُوَ مِنَ الْإِيمَانِ

This is also what Allah^-azwj has Made obligatory for the hands and the legs and this is their deed and it is of Emān.

وَ فَرَضَ عَلَى الْوَجْهِ السُّجُودَ لَهُ بِاللَّيْلِ وَ النَّهَارِ فِي مَوَاقِيتِ الصَّلَاةِ فَقَالَ يا أَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا وَ اسْجُدُوا وَ اعْبُدُوا رَبَّكُمْ وَ افْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ‏

Allah^-azwj has Made it obligatory for the face to prostrate before Him^-azwj in the days and nights in the times of the prayers. Allah^-azwj has Said, ‘Momins, worship your Lord, bow down and prostrate yourselves before Him and do virtuous deeds so that perhaps you will have everlasting happiness.’ (22:77)

فَهَذِهِ فَرِيضَةٌ جَامِعَةٌ عَلَى الْوَجْهِ وَ الْيَدَيْنِ وَ الرِّجْلَيْنِ وَ قَالَ فِي مَوْضِعٍ آخَرَ وَ أَنَّ الْمَساجِدَ لِلَّهِ فَلا تَدْعُوا مَعَ اللَّهِ أَحَداً وَ قَالَ فِيمَا فَرَضَ عَلَى الْجَوَارِحِ مِنَ الطَّهُورِ وَ الصَّلَاةِ بِهَا وَ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا صَرَفَ نَبِيَّهُ ص إِلَى الْكَعْبَةِ عَنِ الْبَيْتِ الْمُقَدَّسِ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ وَ ما كانَ اللَّهُ لِيُضِيعَ إِيمانَكُمْ إِنَّ اللَّهَ بِالنَّاسِ لَرَؤُفٌ رَحِيمٌ

This is an obligation that involves the face, hands and legs. In another passage Allah^-azwj has said, ‘All the parts of the body to be placed on the ground during prostration belong to Allah. Do not prostrate before anyone other than Him …. ‘ (72: 18) It was in regards to the obligations upon the parts of the body in the form of purification for prayer that Allah^-azwj Made His^-azwj Prophet^-saww to change facing the Holy House in Palestine to facing al-Kabah. Allah^-azwj revealed this: ‘Allah did not want to make your previous Emān (Salat) worthless; Allah is Compassionate and All-Merciful to people.’ (2:143)

فَسَمَّى الصَّلَاةَ إِيمَاناً فَمَنْ لَقِيَ اللَّهَ عَزَّ وَ جَلَّ حَافِظاً لِجَوَارِحِهِ مُوفِياً كُلُّ جَارِحَةٍ مِنْ جَوَارِحِهِ مَا فَرَضَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهَا لَقِيَ اللَّهَ عَزَّ وَ جَلَّ مُسْتَكْمِلًا لِإِيمَانِهِ وَ هُوَ مِنْ أَهْلِ الْجَنَّةِ وَ مَنْ خَانَ فِي شَيْ‏ءٍ مِنْهَا أَوْ تَعَدَّى مَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ فِيهَا لَقِيَ اللَّهَ عَزَّ وَ جَلَّ نَاقِصَ الْإِيمَانِ

Allah^-azwj has Called Salat ‘Emān.’ Therefore, whoever meets Allah^-azwj perfecting his Emān is of the people of paradise. Whoever cheats in any of the obligations or violates the Commands of Allah^-azwj will meet Allah^-azwj with a defective Emān.

قُلْتُ قَدْ فَهِمْتُ نُقْصَانَ الْإِيمَانِ وَ تَمَامَهُ فَمِنْ أَيْنَ جَاءَتْ زِيَادَتُهُ فَقَالَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ إِذا ما أُنْزِلَتْ سُورَةٌ فَمِنْهُمْ مَنْ يَقُولُ أَيُّكُمْ زادَتْهُ هذِهِ إِيماناً فَأَمَّا الَّذِينَ آمَنُوا فَزادَتْهُمْ إِيماناً وَ هُمْ يَسْتَبْشِرُونَ وَ أَمَّا الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ فَزادَتْهُمْ رِجْساً إِلَى رِجْسِهِمْ وَ قَالَ نَحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُمْ بِالْحَقِّ إِنَّهُمْ فِتْيَةٌ آمَنُوا بِرَبِّهِمْ وَ زِدْناهُمْ هُدىً

I then asked the Imam^-asws, ‘I now understand perfect and defective Emān. How does the Emān increases or (decreases) come from?’ The Imam^-asws said, ‘Consider the Words of Allah^-azwj ‘When a Chapter (of the Quran) is revealed, certain people ask others, ‘Whose Emān among you people has received strength from this (revelation)?’ It (the revelation) certainly strengthens the Emān of the Momins and they consider it to be glad news. (9: 124) But to those whose hearts are sick, it adds more filth to their hearts and they die as unMomins.’ (9: 125) Allah^-azwj has Said, ‘We tell you this story for a genuine purpose. They were young people who believed in their Lord and We gave them further guidance.’ (18: 13)

وَ لَوْ كَانَ كُلُّهُ وَاحِداً لَا زِيَادَةَ فِيهِ وَ لَا نُقْصَانَ لَمْ يَكُنْ لِأَحَدٍ مِنْهُمْ فَضْلٌ عَلَى الْآخَرِ وَ لَاسْتَوَتِ النِّعَمُ فِيهِ وَ لَاسْتَوَى النَّاسُ وَ بَطَلَ التَّفْضِيلُ وَ لَكِنْ بِتَمَامِ الْإِيمَانِ دَخَلَ الْمُؤْمِنُونَ الْجَنَّةَ وَ بِالزِّيَادَةِ فِي الْإِيمَانِ تَفَاضَلَ الْمُؤْمِنُونَ بِالدَّرَجَاتِ عِنْدَ اللَّهِ وَ بِالنُّقْصَانِ دَخَلَ الْمُفَرِّطُونَ النَّارَ

Had Emān been the same and without any difference in defects and in perfections no one of them would have had any distinction over the others and the favours would have been equal to all. People had been all equal and excellence would become void. However, with perfection in Emān makes Momins to enter paradise. By increase in Emān the Momins excel in degrees before Allah^-azwj and for the defect in Emān the mischievous go in fire’.[75]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنِ الْبَرْقِيِّ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ [الْحَسَنِ عَنِ الْحَسَنِ بْنِ] هَارُونَ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلًا قَالَ يُسْأَلُ السَّمْعُ عَمَّا سَمِعَ وَ الْبَصَرُ عَمَّا نَظَرَ إِلَيْهِ وَ الْفُؤَادُ عَمَّا عَقَدَ عَلَيْهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, altogether from Al Barqy, from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Ubeydullah Bin Al Hassan, from Al Hassan Bin Haroun who said,

‘Abu Abdullah^-asws said to me ‘The hearing, and the vision, and the heart, they would be Questioned. The hearing would be Questioned about what it heard, and the vision about what it looked at, and the heart about what it held on to’.[76]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ أَوْ غَيْرِهِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْإِيمَانِ فَقَالَ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ [وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ] وَ الْإِقْرَارُ بِمَا جَاءَ مِنْ عِنْدِ اللَّهِ وَ مَا اسْتَقَرَّ فِي الْقُلُوبِ مِنَ التَّصْدِيقِ بِذَلِكَ

Abu Ali Al Ashary, from Muhammad Bin Abul Jabbar, from Safwan, or someone else, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the Emān. So he^-asws said: ‘The testimony that there is no god except for Allah^-azwj and that Muhammad^-saww is His^-azwj Rasool^-saww, and the acknowledgement with whatever he^-saww came with from the Presence of Allah^-azwj, and what settles in the hearts from the ratification of that’.

قَالَ قُلْتُ الشَّهَادَةُ أَ لَيْسَتْ عَمَلًا قَالَ بَلَى قُلْتُ الْعَمَلُ مِنَ الْإِيمَانِ قَالَ نَعَمْ الْإِيمَانُ لَا يَكُونُ إِلَّا بِعَمَلٍ وَ الْعَمَلُ مِنْهُ وَ لَا يَثْبُتُ الْإِيمَانُ إِلَّا بِعَمَلٍ .

He (the narrator) said, ‘I said, ‘The testimony, is it not a deed?’ He^-asws said: ‘Yes’. I said, ‘The deeds is from the Emān?’ He^-asws said: ‘Yes, the Emān cannot happen to be except with a deed, and the deed is from it, and the Emān is not affirmed except with a deed’.[77]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا الْإِسْلَامُ فَقَالَ دِينُ اللَّهِ اسْمُهُ الْإِسْلَامُ وَ هُوَ دِينُ اللَّهِ قَبْلَ أَنْ تَكُونُوا حَيْثُ كُنْتُمْ وَ بَعْدَ أَنْ تَكُونُوا فَمَنْ أَقَرَّ بِدِينِ اللَّهِ فَهُوَ مُسْلِمٌ وَ مَنْ عَمِلَ بِمَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ فَهُوَ مُؤْمِنٌ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Abdullah Bin Muskan, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘What is Al-Islām?’ So He^-asws said: ‘Religion of Allah^-azwj. It’s name is Al-Islām, and it was the Religion of Allah^-azwj before you happened to be, where you are, and after you. So the one who acknowledges by the Religion of Allah^-azwj, so he is a Muslim, and the one who acts in accordance with whatever Allah^-azwj Mighty and Majestic Commanded with, so he is ‘Momin’ (a Believer)’.[78]

عَنْهُ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ أَيُّوبَ بْنِ الْحُرِّ عَنْ أَبِي بَصِيرٍ قَالَ كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ( عليه السلام ) فَقَالَ لَهُ سَلَّامٌ إِنَّ خَيْثَمَةَ ابْنَ أَبِي خَيْثَمَةَ يُحَدِّثُنَا عَنْكَ أَنَّهُ سَأَلَكَ عَنِ الْإِسْلَامِ فَقُلْتَ لَهُ إِنَّ الْإِسْلَامَ مَنِ اسْتَقْبَلَ قِبْلَتَنَا وَ شَهِدَ شَهَادَتَنَا وَ نَسَكَ نُسُكَنَا وَ وَالَى وَلِيَّنَا وَ عَادَى عَدُوَّنَا فَهُوَ مُسْلِمٌ فَقَالَ صَدَقَ خَيْثَمَةُ قُلْتُ وَ سَأَلَكَ عَنِ الْإِيمَانِ فَقُلْتَ الْإِيمَانُ بِاللَّهِ وَ التَّصْدِيقُ بِكِتَابِ اللَّهِ وَ أَنْ لَا يُعْصَى اللَّهُ فَقَالَ صَدَقَ خَيْثَمَةُ .

From him, from his father, from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Ayoub Bin Al Hurr, from Abu Baseer who said,

‘I was in the presence of Abu Ja’far^-asws, so Sallam said to him^-asws, ‘Khaysama Ibn Abu Khaysama narrated from you^-asws that he asked you^-asws about Al-Islām. So you^-asws said to him: ‘Al-Islām is from the acceptance of our^-asws Qiblah, and testify ‘شَهَادَتَنَا’ our^-asws testimonies, and performing our^-asws rituals, and befriend our^-asws friends, and be inimical to our^-asws enemies, so (only then) he become a Muslim’. So he^-asws said: ‘Khaysama spoke the truth’. I said, ‘And he asked you^-asws about the Emān, so you^-asws said: ‘The Emān in Allah^-azwj, and the ratification with the Book of Allah^-azwj, and that he would not disobey Allah^-azwj’. So he^-asws said: ‘Khaysama spoke the truth’.[79]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْإِيمَانِ فَقَالَ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ قَالَ قُلْتُ أَ لَيْسَ هَذَا عَمَلٌ قَالَ بَلَى قُلْتُ فَالْعَمَلُ مِنَ الْإِيمَانِ قَالَ لَا يَثْبُتُ لَهُ الْإِيمَانُ إِلَّا بِالْعَمَلِ وَ الْعَمَلُ مِنْهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Umeyr, from Jameel Bin Darraj who said,

‘I asked Abu Abdullah^-asws about the Emān, so he^-asws said: ‘The testimony that there is no God except for Allah^-azwj and that Muhammad^-saww is Rasool^-saww of Allah^-azwj’. I said, ‘Is this not a deed?’ He^-asws said: ‘Yes’. I said, ‘So the deed is from the Emān?’ He^-asws said: ‘The Emān would not be affirmed for him except with the deed, and the deed is from it’ (the Emān).[80]

بَعْضُ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنْ عَلِيِّ بْنِ مُيَسِّرٍ عَنْ حَمَّادِ بْنِ عَمْرٍو النَّصِيبِيِّ قَالَ سَأَلَ رَجُلٌ الْعَالِمَ ( عليه السلام ) فَقَالَ أَيُّهَا الْعَالِمُ أَخْبِرْنِي أَيُّ الْأَعْمَالِ أَفْضَلُ عِنْدَ اللَّهِ قَالَ مَا لَا يُقْبَلُ عَمَلٌ إِلَّا بِهِ فَقَالَ وَ مَا ذَلِكَ قَالَ الْإِيمَانُ بِاللَّهِ الَّذِي هُوَ أَعْلَى الْأَعْمَالِ دَرَجَةً وَ أَسْنَاهَا حَظّاً وَ أَشْرَفُهَا مَنْزِلَةً

One of our companions, from Ali Bin Al Abbas, from Ali Bin Muyassar, from Hammad Bin Amro Al Nasaybi who said,

‘A man asked ‘الْعَالِمَ’(Al-Alim – the knowledgeable one^-asws, so he said, ‘O the ‘الْعَالِمَ’ knowledgeable one^-asws! Inform me, which of the deeds is the most superior in the Presence of Allah^-azwj?’ He^-asws said: ‘That without which a ‘deed’ cannot be Accepted’. So he asked, ‘And what is that?’ He^-asws said: ‘The Emān in Allah^-azwj is that which is the highest of the deeds in levels, and its highest in share (Rewards), and its noblest is status’.

قُلْتُ أَخْبِرْنِي عَنِ الْإِيمَانِ أَ قَوْلٌ وَ عَمَلٌ أَمْ قَوْلٌ بِلَا عَمَلٍ قَالَ الْإِيمَانُ عَمَلٌ كُلُّهُ وَ الْقَوْلُ بَعْضُ ذَلِكَ الْعَمَلِ بِفَرْضٍ مِنَ اللَّهِ بَيَّنَهُ فِي كِتَابِهِ وَاضِحٍ نُورُهُ ثَابِتَةٍ حُجَّتُهُ يَشْهَدُ بِهِ الْكِتَابُ وَ يَدْعُو إِلَيْهِ قُلْتُ صِفْ لِي ذَلِكَ حَتَّى أَفْهَمَهُ

I said, ‘Inform me about the Emān, is it a speech and a deed, or is it a speech without a deed?’ He^-asws said: ‘The Emān is a deed, all of it, and the speech, some of that is the deed by an Imposition from Allah^-azwj Explained in His^-azwj Book. Its Light is clear, and its argument is affirm. The Book Testifies with it and calls towards Him^-azwj’. I said, ‘Described that to me until I understand it’.

فَقَالَ إِنَّ الْإِيمَانَ حَالَاتٌ وَ دَرَجَاتٌ وَ طَبَقَاتٌ وَ مَنَازِلُ فَمِنْهُ التَّامُّ الْمُنْتَهَى تَمَامُهُ وَ مِنْهُ النَّاقِصُ الْمُنْتَهَى نُقْصَانُهُ وَ مِنْهُ الزَّائِدُ الرَّاجِحُ زِيَادَتُهُ قُلْتُ وَ إِنَّ الْإِيمَانَ لَيَتِمُّ وَ يَزِيدُ وَ يَنْقُصُ قَالَ نَعَمْ قُلْتُ وَ كَيْفَ ذَلِكَ

So he^-asws said: ‘The Emān has states, and levels, and layers, and status. So, from it is the complete, its completion being ultimate, and from it is the deficient, its deficiency being ultimate, and from it is the increase, its increase being pre-dominant’. I said, ‘Does the Emān remain complete or it increases and decreases?’ He^-asws said: ‘Yes’. I said, ‘And how is that?’

قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى فَرَضَ الْإِيمَانَ عَلَى جَوَارِحِ بَنِي آدَمَ وَ قَسَّمَهُ عَلَيْهَا وَ فَرَّقَهُ عَلَيْهَا فَلَيْسَ مِنْ جَوَارِحِهِمْ جَارِحَةٌ إِلَّا وَ هِيَ مُوَكَّلَةٌ مِنَ الْإِيمَانِ بِغَيْرِ مَا وُكِّلَتْ بِهِ أُخْتُهَا

He^-asws said: ‘Allah^-azwj Blessed and High Imposed the Emān upon the body parts of the children of Adam^-as, and Distributed it upon them, and Separated it upon them. Thus, there is no body part from their body parts except that it has been Allocated from the Emān with other than what its counterpart (Kufr) has been Allocated with.

فَمِنْهَا قَلْبُهُ الَّذِي بِهِ يَعْقِلُ وَ يَفْقَهُ وَ يَفْهَمُ وَ هُوَ أَمِيرُ بَدَنِهِ الَّذِي لَا تُورَدُ الْجَوَارِحُ وَ لَا تَصْدُرُ إِلَّا عَنْ رَأْيِهِ وَ أَمْرِهِ وَ مِنْهَا يَدَاهُ اللَّتَانِ يَبْطِشُ بِهِمَا وَ رِجْلَاهُ اللَّتَانِ يَمْشِي بِهِمَا وَ فَرْجُهُ الَّذِي الْبَاهُ مِنْ قِبَلِهِ وَ لِسَانُهُ الَّذِي يَنْطِقُ بِهِ الْكِتَابُ وَ يَشْهَدُ بِهِ عَلَيْهَا وَ عَيْنَاهُ اللَّتَانِ يُبْصِرُ بِهِمَا وَ أُذُنَاهُ اللَّتَانِ يَسْمَعُ بِهِمَا

So, from these is his heart by which he minds, and understands, and realises, and it is the commander in his body which the body parts can neither refute nor implement except from its view and its command. And from these are his two hands which he extends with, and his two legs which he walks with, and his private part which he copulates with, and his tongue through which he recites the Book and testifies upon it, and his two eyes which he visualizes with, and his two ears which he hears with.

وَ فَرَضَ عَلَى الْقَلْبِ غَيْرَ مَا فَرَضَ عَلَى اللِّسَانِ وَ فَرَضَ عَلَى اللِّسَانِ غَيْرَ مَا فَرَضَ عَلَى الْعَيْنَيْنِ وَ فَرَضَ عَلَى الْعَيْنَيْنِ غَيْرَ مَا فَرَضَ عَلَى السَّمْعِ وَ فَرَضَ عَلَى السَّمْعِ غَيْرَ مَا فَرَضَ عَلَى الْيَدَيْنِ وَ فَرَضَ عَلَى الْيَدَيْنِ غَيْرَ مَا فَرَضَ عَلَى الرِّجْلَيْنِ وَ فَرَضَ عَلَى الرِّجْلَيْنِ غَيْرَ مَا فَرَضَ عَلَى الْفَرْجِ وَ فَرَضَ عَلَى الْفَرْجِ غَيْرَ مَا فَرَضَ عَلَى الْوَجْهِ

And He^-azwj Imposed upon the heart other than what He^-azwj Imposed upon the tongue; and He^-azwj Imposed upon the tongue with other than what He^-azwj Imposed upon the two eyes; and He^-azwj Imposed upon the two eyes with other than what He^-azwj Imposed upon the hearing; and He^-azwj Imposed upon the hearing with other than what He^-azwj Imposed upon the two hands; and He^-azwj Imposed upon the two hands with other than what He^-azwj Imposed upon the two legs; and He^-azwj Imposed upon the two legs with other than what He^-azwj Imposed upon the private part; and He^-azwj Imposed upon the private part with other that what He^-azwj Imposed upon the face.

فَأَمَّا مَا فَرَضَ عَلَى الْقَلْبِ مِنَ الْإِيمَانِ فَالْإِقْرَارُ وَ الْمَعْرِفَةُ وَ التَّصْدِيقُ وَ التَّسْلِيمُ وَ الْعَقْدُ وَ الرِّضَا بِأَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ أَحَداً صَمَداً لَمْ يَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً وَ أَنَّ مُحَمَّداً ( صلى الله عليه وآله ) عَبْدُهُ وَ رَسُولُهُ .

So, as for what Allah^-azwj Imposed upon the heart from the Emān, so it is the acknowledgement, and the recognition, and the ratification, and the submission, and the oath, and the satisfaction with that there is no god except for Allah^-azwj Alone, there being no associates for Him^-azwj, One, Last, neither having Taken a companion nor a child, and that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww’.[81]

مُحَمَّدُ بْنُ الْحَسَنِ عَنْ بَعْضِ أَصْحَابِنَا عَنِ الْأَشْعَثِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ حَفْصِ بْنِ خَارِجَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ وَ سَأَلَهُ رَجُلٌ عَنْ قَوْلِ الْمُرْجِئَةِ فِي الْكُفْرِ وَ الْإِيمَانِ وَ قَالَ إِنَّهُمْ يَحْتَجُّونَ عَلَيْنَا وَ يَقُولُونَ كَمَا أَنَّ الْكَافِرَ عِنْدَنَا هُوَ الْكَافِرُ عِنْدَ اللَّهِ فَكَذَلِكَ نَجِدُ الْمُؤْمِنَ إِذَا أَقَرَّ بِإِيمَانِهِ أَنَّهُ عِنْدَ اللَّهِ مُؤْمِنٌ

Muhammad Bin Al Hassan, from one of our companions, from Al Ash’as Bin Muhammad, from Muhammad Bin Hads Bin Kharjat who said,

‘I heard Abu Abdullah^-asws saying, and a man had asked him^-asws about the words of the Murjiites regarding the disbelief and the belief (Emān), and he said, ‘They are arguing against us and are saying like, The Momin amongst us is a Momin in the Presence of Allah^-azwj, and similar to that, we find the Momin when he acknowledges with his belief, he is a Momin in the Presence of Allah^-azwj’.

فَقَالَ سُبْحَانَ اللَّهِ وَ كَيْفَ يَسْتَوِي هَذَانِ وَ الْكُفْرُ إِقْرَارٌ مِنَ الْعَبْدِ فَلَا يُكَلَّفُ بَعْدَ إِقْرَارِهِ بِبَيِّنَةٍ وَ الْإِيمَانُ دَعْوًى لَا تَجُوزُ إِلَّا بِبَيِّنَةٍ وَ بَيِّنَتُهُ عَمَلُهُ وَ نِيَّتُهُ فَإِذَا اتَّفَقَا فَالْعَبْدُ عِنْدَ اللَّهِ مُؤْمِنٌ

So he^-asws said: ‘Glory be to Allah^-azwj! And how can these two be the same, and the disbelief is an acknowledgement from the servant? So he would not be encumbered after his acknowlegement with (presenting) a proof. And the Emān (belief) is a claim. It is not allowed except with proof, and its proof is his deed and his intention. So when they are concordant, so the servant would be a Momin in the Presence of Allah^-azwj.

وَ الْكُفْرُ مَوْجُودٌ بِكُلِّ جِهَةٍ مِنْ هَذِهِ الْجِهَاتِ الثَّلَاثِ مِنْ نِيَّةٍ أَوْ قَوْلٍ أَوْ عَمَلٍ وَ الْأَحْكَامُ تَجْرِي عَلَى الْقَوْلِ وَ الْعَمَلِ فَمَا أَكْثَرَ مَنْ يَشْهَدُ لَهُ الْمُؤْمِنُونَ بِالْإِيمَانِ وَ يَجْرِي عَلَيْهِ أَحْكَامُ الْمُؤْمِنِينَ وَ هُوَ عِنْدَ اللَّهِ كَافِرٌ وَ قَدْ أَصَابَ مَنْ أَجْرَى عَلَيْهِ أَحْكَامَ الْمُؤْمِنِينَ بِظَاهِرِ قَوْلِهِ وَ عَمَلِهِ .

And the disbelief is present in every direction from these three directions – from an intention, or speech, or deed. And the Ordinances would flow upon the speech as well as from the deed. So how often the Momins testify for someone as having belief (Emān), and the Ordinances of the Momins flow upon him, (but) he is a Momin in the Presence of Allah^-azwj; and he would be correct, the one who applies the Ordinances of the Momins upon him (going by the) aparent of his words and his deeds’.[82]

بَابُ السَّبْقِ إِلَى الْإِيمَانِ

Chapter 19 – The preceding (racing) to the Emān

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْقَاسِمِ بْنِ بُرَيْدٍ قَالَ حَدَّثَنَا أَبُو عَمْرٍو الزُّبَيْرِيُّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنَّ لِلْإِيمَانِ دَرَجَاتٍ وَ مَنَازِلَ يَتَفَاضَلُ الْمُؤْمِنُونَ فِيهَا عِنْدَ اللَّهِ قَالَ نَعَمْ قُلْتُ صِفْهُ لِي رَحِمَكَ اللَّهُ حَتَّى أَفْهَمَهُ

Ali Bin Ibrahim, from his father, from Bakr Bin Salih, from Al Qasim Bin Bureyd who said, ‘Abu Amro Al Zubeyri narrated to us,

(It has been narrated)from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘Are there for the Emān, levels and status the Momins can have superiority regarding these in the Presence of Allah^-azwj?’ He^-asws said: ‘Yes’. I said, ‘Describe it to me, may Allah^-azwj Have Mercy on you^-asws, until I understand it’.

قَالَ إِنَّ اللَّهَ سَبَّقَ بَيْنَ الْمُؤْمِنِينَ كَمَا يُسَبَّقُ بَيْنَ الْخَيْلِ يَوْمَ الرِّهَانِ ثُمَّ فَضَّلَهُمْ عَلَى دَرَجَاتِهِمْ فِي السَّبْقِ إِلَيْهِ فَجَعَلَ كُلَّ امْرِئٍ مِنْهُمْ عَلَى دَرَجَةِ سَبْقِهِ لَا يَنْقُصُهُ فِيهَا مِنْ حَقِّهِ وَ لَا يَتَقَدَّمُ مَسْبُوقٌ سَابِقاً وَ لَا مَفْضُولٌ فَاضِلًا تَفَاضَلَ بِذَلِكَ أَوَائِلُ هَذِهِ الْأُمَّةِ وَ أَوَاخِرُهَا وَ لَوْ لَمْ يَكُنْ لِلسَّابِقِ إِلَى الْإِيمَانِ فَضْلٌ عَلَى الْمَسْبُوقِ إِذاً لَلَحِقَ آخِرُ هَذِهِ الْأُمَّةِ أَوَّلَهَا نَعَمْ وَ لَتَقَدَّمُوهُمْ إِذَا لَمْ يَكُنْ لِمَنْ سَبَقَ إِلَى الْإِيمَانِ الْفَضْلُ عَلَى مَنْ أَبْطَأَ عَنْهُ

He^-asws said: ‘Allah^-azwj Made a race to be between the Momins just as there is a race between the cavalry horses on the day of the contest. Then He^-azwj Preferred them upon their levels in their race to Him^-azwj. So He^-azwj Made every person from them upon a Level of his race, not Reducing him from his right, nor does the one lagging behind precede the preceding one, nor does the inferior (precede the) preceding one.

The first ones and the end ones of this community are preferred by that, and had there not been a superiority for the preceding ones to the Emān over the ones lagging behind, then end ones of this community would certainly catch-up with its earlier ones and be in front of them. When there does not happen to be the superiority for the ones who preceded to the Emān, over the ones who were slower to (embrace) it.

وَ لَكِنْ بِدَرَجَاتِ الْإِيمَانِ قَدَّمَ اللَّهُ السَّابِقِينَ وَ بِالْإِبْطَاءِ عَنِ الْإِيمَانِ أَخَّرَ اللَّهُ الْمُقَصِّرِينَ لِأَنَّا نَجِدُ مِنَ الْمُؤْمِنِينَ مِنَ الْآخِرِينَ مَنْ هُوَ أَكْثَرُ عَمَلًا مِنَ الْأَوَّلِينَ وَ أَكْثَرُهُمْ صَلَاةً وَ صَوْماً وَ حَجّاً وَ زَكَاةً وَ جِهَاداً وَ إِنْفَاقاً وَ لَوْ لَمْ يَكُنْ سَوَابِقُ يَفْضُلُ بِهَا الْمُؤْمِنُونَ بَعْضُهُمْ بَعْضاً عِنْدَ اللَّهِ لَكَانَ الْآخِرُونَ بِكَثْرَةِ الْعَمَلِ مُقَدَّمِينَ عَلَى الْأَوَّلِينَ وَ لَكِنْ أَبَى اللَّهُ عَزَّ وَ جَلَّ أَنْ يُدْرِكَ آخِرُ دَرَجَاتِ الْإِيمَانِ أَوَّلَهَا وَ يُقَدَّمَ فِيهَا مَنْ أَخَّرَ اللَّهُ أَوْ يُؤَخَّرَ فِيهَا مَنْ قَدَّمَ اللَّهُ

But it is by the levels of the Emān that Allah^-azwj Brings forward the preceding ones to the Emān than the sluggish ones.   Allah^-azwj Delays the deficient ones, because we tend to find from the Momin from the later ones, the one who is more with respect to deeds than the former ones, and more in (performing) Salāt, and Soām, and Hajj, and Zakāt, and Jihād, and spending (on charity); and if the preceding did not happen to be the (criteria of determining the) superiority of the Momin with.

Some of them with the others in the Presence of Allah^-azwj, it would be that the later ones, due to the frequency of their deeds would be preceding (them) upon the former ones. But, Allah^-azwj Mighty and Majestic Refused that the ones at the end of the levels of the Emān should come to its first ones, and in it the one whom Allah^-azwj had Delayed should precede, or he should be delayed in it the one whom Allah^-azwj has Made to precede.

قُلْتُ أَخْبِرْنِي عَمَّا نَدَبَ اللَّهُ عَزَّ وَ جَلَّ الْمُؤْمِنِينَ إِلَيْهِ مِنَ الِاسْتِبَاقِ إِلَى الْإِيمَانِ فَقَالَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ سابِقُوا إِلى مَغْفِرَةٍ مِنْ رَبِّكُمْ وَ جَنَّةٍ عَرْضُها كَعَرْضِ السَّماءِ وَ الْأَرْضِ أُعِدَّتْ لِلَّذِينَ آمَنُوا بِاللَّهِ وَ رُسُلِهِ وَ قَالَ السَّابِقُونَ السَّابِقُونَ أُولئِكَ الْمُقَرَّبُونَ

I said, ‘Inform me about what Allah^-azwj Mighty and Majestic has Accredited the Momins to, from the preceding to the Emān’. So he^-asws said: ‘The Words of Allah^-azwj Mighty and Majestic [57:21] Hasten to Forgiveness from your Lord and to a Garden the extensiveness of which is as the extensiveness of the skies and the earth; it is prepared for those who believe in Allah and His Rasools. And He^-azwj Said [56:10] And the foremost are the foremost, [56:11] These are the ones of proximity.

وَ قَالَ وَ السَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهاجِرِينَ وَ الْأَنْصارِ وَ الَّذِينَ اتَّبَعُوهُمْ بِإِحْسانٍ رَضِيَ اللَّهُ عَنْهُمْ وَ رَضُوا عَنْهُ فَبَدَأَ بِالْمُهَاجِرِينَ الْأَوَّلِينَ عَلَى دَرَجَةِ سَبْقِهِمْ ثُمَّ ثَنَّى بِالْأَنْصَارِ ثُمَّ ثَلَّثَ بِالتَّابِعِينَ لَهُمْ بِإِحْسَانٍ فَوَضَعَ كُلَّ قَوْمٍ عَلَى قَدْرِ دَرَجَاتِهِمْ وَ مَنَازِلِهِمْ عِنْدَهُ

And he^-asws said: ‘[9:100] And (as for) the foremost, the first of the Emigrants and the Helpers, and those who followed them in goodness, Allah is well Pleased with them and they are well pleased with Him. So He^-azwj Began with the Emigrants, the first ones, upon a level of their preceding, then secondly with the Helpers, then thirdly with the followers of their with goodness. Thus He^-azwj Placed each group upon a measurement of their levels and their status in His^-azwj Presence.

ثُمَّ ذَكَرَ مَا فَضَّلَ اللَّهُ عَزَّ وَ جَلَّ بِهِ أَوْلِيَاءَهُ بَعْضَهُمْ عَلَى بَعْضٍ فَقَالَ عَزَّ وَ جَلَّ تِلْكَ الرُّسُلُ فَضَّلْنا بَعْضَهُمْ عَلى بَعْضٍ مِنْهُمْ مَنْ كَلَّمَ اللَّهُ وَ رَفَعَ بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجاتٍ إِلَى آخِرِ الْآيَةِ وَ قَالَ وَ لَقَدْ فَضَّلْنا بَعْضَ النَّبِيِّينَ عَلى بَعْضٍ وَ قَالَ انْظُرْ كَيْفَ فَضَّلْنا بَعْضَهُمْ عَلى بَعْضٍ وَ لَلْآخِرَةُ أَكْبَرُ دَرَجاتٍ وَ أَكْبَرُ تَفْضِيلًا وَ قَالَ هُمْ دَرَجاتٌ عِنْدَ اللَّهِ وَ قَالَ وَ يُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ

Then He^-azwj Mentioned what Allah^-azwj Mighty and Majestic Preferred His^-azwj Guardians with, some of them over the others, so the Mighty and Majestic Said [2:253] We have made some of these Rasools to excel the others; among them are they to whom Allah Spoke, and some of them He Exalted by rank – up to the end of the Verse. And He^-azwj Said [17:55] and We have Preferred some of the prophets above others. And He^-azwj Said [17:21] See how We have Made some Preferrable to others, and certainly the Hereafter is greater in Levels and greater in Preferment. And He^-azwj Said [3:163] There are (varying) Levels with Allah. [11:3] and Bestow His Grace on every one Endowed with merits.

وَ قَالَ الَّذِينَ آمَنُوا وَ هاجَرُوا وَ جاهَدُوا فِي سَبِيلِ اللَّهِ بِأَمْوالِهِمْ وَ أَنْفُسِهِمْ أَعْظَمُ دَرَجَةً عِنْدَ اللَّهِ وَ قَالَ فَضَّلَ اللَّهُ الْمُجاهِدِينَ عَلَى الْقاعِدِينَ أَجْراً عَظِيماً دَرَجاتٍ مِنْهُ وَ مَغْفِرَةً وَ رَحْمَةً وَ قَالَ لا يَسْتَوِي مِنْكُمْ مَنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَ قاتَلَ أُولئِكَ أَعْظَمُ دَرَجَةً مِنَ الَّذِينَ أَنْفَقُوا مِنْ بَعْدُ وَ قاتَلُوا

And He^-azwj Said: ‘[9:20] Those who believed and fled (their homes), and strove hard in Allah’s Way with their property and their own selves, are much higher in rank with Allah. And He^-azwj Said [4:95] and Allah shall Grant to the strivers above the holders back a Mighty Recompense [4:96] (High) Levels from Him and Forgiveness and Mercy. And He^-azwj Said [57:10] not alike among you are those who spent before the victory and fought (and those who did not): they are more exalted in rank than those who spent and fought afterwards.

وَ قَالَ يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَ الَّذِينَ أُوتُوا الْعِلْمَ دَرَجاتٍ وَ قَالَ ذلِكَ بِأَنَّهُمْ لا يُصِيبُهُمْ ظَمَأٌ وَ لا نَصَبٌ وَ لا مَخْمَصَةٌ فِي سَبِيلِ اللَّهِ وَ لا يَطَؤُنَ مَوْطِئاً يَغِيظُ الْكُفَّارَ وَ لا يَنالُونَ مِنْ عَدُوٍّ نَيْلًا إِلَّا كُتِبَ لَهُمْ بِهِ عَمَلٌ صالِحٌ وَ قَالَ وَ ما تُقَدِّمُوا لِأَنْفُسِكُمْ مِنْ خَيْرٍ تَجِدُوهُ عِنْدَ اللَّهِ وَ قَالَ فَمَنْ يَعْمَلْ مِثْقالَ ذَرَّةٍ خَيْراً يَرَهُ وَ مَنْ يَعْمَلْ مِثْقالَ ذَرَّةٍ شَرًّا يَرَهُ

And He^-azwj Said [58:11] Allah will Exalt those of you who believe, and those who are given knowledge, in high Levels. And He^-azwj Said [9:120] this is because there afflicts them not thirst or fatigue or hunger in Allah’s Way, nor do they tread a path which enrages the unMomins, nor do they attain from the enemy what they attain, but a good work is written down to them on account of it. And He^-azwj Said [2:110] and whatever good you send ahead for yourselves, you shall find it with Allah. And He^-azwj Said [99:7] So. he who has done an atom’s weight of good shall see it [9:8] And he who has done an atom’s weight of evil shall see it.

فَهَذَا ذِكْرُ دَرَجَاتِ الْإِيمَانِ وَ مَنَازِلِهِ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ .

So this is a mention of the levels of the Emān and its status in the Presence of Allah^-azwj Mighty and Majestic’.[83]

بَابُ دَرَجَاتِ الْإِيمَانِ

Chapter 20 – Levels of the Emān

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَمَّارِ بْنِ أَبِي الْأَحْوَصِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ وَضَعَ الْإِيمَانَ عَلَى سَبْعَةِ أَسْهُمٍ عَلَى الْبِرِّ وَ الصِّدْقِ وَ الْيَقِينِ وَ الرِّضَا وَ الْوَفَاءِ وَ الْعِلْمِ وَ الْحِلْمِ ثُمَّ قَسَمَ ذَلِكَ بَيْنَ النَّاسِ فَمَنْ جَعَلَ فِيهِ هَذِهِ السَّبْعَةَ الْأَسْهُمِ فَهُوَ كَامِلٌ مُحْتَمِلٌ وَ قَسَمَ لِبَعْضِ النَّاسِ السَّهْمَ وَ لِبَعْضٍ السَّهْمَيْنِ وَ لِبَعْضٍ الثَّلَاثَةَ حَتَّى انْتَهَوْا إِلَى السَّبْعَةِ

A number of our companions, from Ahmad Bin Abu Abdullah, from Al Hassan Bin Mahboub, from Ammar Bin Abu Al Ahows,

(It has been narrated) from Abu Abdullah^-asws havings said: ‘Allah^-azwj Mighty and Majestic Places the Emān to be upon seven portions – upon the righteousness, and the truthfulness, and the conviction, and the agreeability, and the loyalty, and the knowledge, and the forbearance. Then He^-azwj Distributed that between the people. So the one in whom He^-azwj Made these seven portions to be, so he would be of perfect potential (of achieving the complete Emān). And He^-azwj Distributed such that one portion to be for some of the people, and for some, the two portions, and for some, the three, until ending to the seven (portions).

ثُمَّ قَالَ لَا تَحْمِلُوا عَلَى صَاحِبِ السَّهْمِ سَهْمَيْنِ وَ لَا عَلَى صَاحِبِ السَّهْمَيْنِ ثَلَاثَةً فَتَبْهَضُوهُمْ ثُمَّ قَالَ كَذَلِكَ حَتَّى يَنْتَهِيَ إِلَى السَّبْعَةِ .

Then he^-asws said: ‘Do not burden upon the owner of the one portion with (the obligations of) two portions, nor upon the owner of the two portions, with the three, so you would break them’. Then he^-asws said: ‘It is like that until it ends up to the seven’.[84]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ أَبِي الْيَقْظَانِ عَنْ يَعْقُوبَ بْنِ الضَّحَّاكِ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا سَرَّاجٍ وَ كَانَ خَادِماً لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ بَعَثَنِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فِي حَاجَةٍ وَ هُوَ بِالْحِيرَةِ أَنَا وَ جَمَاعَةً مِنْ مَوَالِيهِ قَالَ فَانْطَلَقْنَا فِيهَا ثُمَّ رَجَعْنَا مُغْتَمِّينَ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, altogether from Ibn Fazzal, from Al Hassan Bin Al Jaham, from Abu Al Yaqteen, from Yaqoub Bin Al Zahhaq,

(It has been narrated) from a man from our companions, Sirraj, and he was a servant of Abu Abdullah^-asws who said, ‘Abu Abdullah^-asws sent me regarding a need and he^-asws was at Al-Hira, I and a group of his^-asws slaves. So we went regarding it. Then we returned gloomy.

قَالَ وَ كَانَ فِرَاشِي فِي الْحَائِرِ الَّذِي كُنَّا فِيهِ نُزُولًا فَجِئْتُ وَ أَنَا بِحَالٍ فَرَمَيْتُ بِنَفْسِي فَبَيْنَا أَنَا كَذَلِكَ إِذَا أَنَا بِأَبِي عَبْدِ اللَّهِ ( عليه السلام )  قَدْ أَقْبَلَ قَالَ فَقَالَ قَدْ أَتَيْنَاكَ أَوْ قَالَ جِئْنَاكَ فَاسْتَوَيْتُ جَالِساً وَ جَلَسَ عَلَى صَدْرِ فِرَاشِي فَسَأَلَنِي عَمَّا بَعَثَنِي لَهُ فَأَخْبَرْتُهُ فَحَمِدَ اللَّهَ

He said, ‘And my bed was in Al-Ha’er which we had lodged in. So I went and I was in a (gloomy) state, so I threw myself (on the bed). So while I was like that when I was with Abu Abdullah^-asws who had come over. So he^-asws said: ‘I^-asws have come to you’, or he^-asws said: ‘We^-asws have come to you’. So I sat up straight, and he^-asws sat upon the middle of my bed. So he^-asws asked me about what he^-asws had sent me for, so. I informed him^-asws. So he^-asws Praised Allah^-azwj.

ثُمَّ جَرَى ذِكْرُ قَوْمٍ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنَّا نَبْرَأُ مِنْهُمْ إِنَّهُمْ لَا يَقُولُونَ مَا نَقُولُ قَالَ فَقَالَ يَتَوَلَّوْنَا وَ لَا يَقُولُونَ مَا تَقُولُونَ تَبْرَءُونَ مِنْهُمْ ق

Then there flowed a mention of a group of people, so I said, ‘May I be sacrificed for you^-asws! We disavow from them. They are not saying (believing) in what we are saying (believing in)’. So he^-asws said: ‘(If) they were befriending us^-asws and not saying what you are saying, you would be disassociating from them?’

َالَ قُلْتُ نَعَمْ قَالَ فَهُوَ ذَا عِنْدَنَا مَا لَيْسَ عِنْدَكُمْ فَيَنْبَغِي لَنَا أَنْ نَبْرَأَ مِنْكُمْ قَالَ قُلْتُ لَا جُعِلْتُ فِدَاكَ قَالَ وَ هُوَ ذَا عِنْدَ اللَّهِ مَا لَيْسَ عِنْدَنَا أَ فَتَرَاهُ اطَّرَحَنَا قَالَ قُلْتُ لَا وَ اللَّهِ جُعِلْتُ فِدَاكَ مَا نَفْعَلُ

I said, ‘Yes’. He^-asws said: ‘So since that which is with us^-asws is not what is with you, so it would be befitting for us^-asws what we^-asws disassociate from you?’ I said, ‘No, may I be sacrificed for you^-asws!’ He^-asws said: ‘And since that which is with Allah^-azwj is what is not with us^-asws, so what is your view, should we^-asws drop it?’ I said, ‘No, by Allah^-azwj, may I be sacrificed for you^-asws! What should we do?’

قَالَ فَتَوَلَّوْهُمْ وَ لَا تَبَرَّءُوا مِنْهُمْ إِنَّ مِنَ الْمُسْلِمِينَ مَنْ لَهُ سَهْمٌ وَ مِنْهُمْ مَنْ لَهُ سَهْمَانِ وَ مِنْهُمْ مَنْ لَهُ ثَلَاثَةُ أَسْهُمٍ وَ مِنْهُمْ مَنْ لَهُ أَرْبَعَةُ أَسْهُمٍ وَ مِنْهُمْ مَنْ لَهُ خَمْسَةُ أَسْهُمٍ وَ مِنْهُمْ مَنْ لَهُ سِتَّةُ أَسْهُمٍ وَ مِنْهُمْ مَنْ لَهُ سَبْعَةُ أَسْهُمٍ

He^-asws said: ‘So befriend them and do not disassociate from them. From the Muslims, there is the one from him there is one portion, and from them is the one for whom there are two portions, and from them is the one for whom there are three portions, and from them is the one for whom there are four portions, and from them is the one for whom there are five portions, and from them is the one for him there are six portions, and from them is the one for whom there are seven portions.

فَلَيْسَ يَنْبَغِي أَنْ يُحْمَلَ صَاحِبُ السَّهْمِ عَلَى مَا عَلَيْهِ صَاحِبُ السَّهْمَيْنِ وَ لَا صَاحِبُ السَّهْمَيْنِ عَلَى مَا عَلَيْهِ صَاحِبُ الثَّلَاثَةِ وَ لَا صَاحِبُ الثَّلَاثَةِ عَلَى مَا عَلَيْهِ صَاحِبُ الْأَرْبَعَةِ وَ لَا صَاحِبُ الْأَرْبَعَةِ عَلَى مَا عَلَيْهِ صَاحِبُ الْخَمْسَةِ وَ لَا صَاحِبُ الْخَمْسَةِ عَلَى مَا عَلَيْهِ صَاحِبُ السِّتَّةِ وَ لَا صَاحِبُ السِّتَّةِ عَلَى مَا عَلَيْهِ صَاحِبُ السَّبْعَةِ

So it is not befitting that the owner of the one portion be burdened with what is upon the owner of the two portions, nor the owner of the two potions by what is upon the owner of the three, nor the owner of the three by what is upon the owner of the four, nor the owner of the four by what is upon the owner of the five, nor the owner of the five by what is upon the owner of the six, nor the owner of the six by what is upon the owner of the seven.

وَ سَأَضْرِبُ لَكَ مَثَلًا إِنَّ رَجُلًا كَانَ لَهُ جَارٌ وَ كَانَ نَصْرَانِيّاً فَدَعَاهُ إِلَى الْإِسْلَامِ وَ زَيَّنَهُ لَهُ فَأَجَابَهُ فَأَتَاهُ سُحَيْراً فَقَرَعَ عَلَيْهِ الْبَابَ فَقَالَ لَهُ مَنْ هَذَا قَالَ أَنَا فُلَانٌ قَالَ وَ مَا حَاجَتُكَ فَقَالَ تَوَضَّأْ وَ الْبَسْ ثَوْبَيْكَ وَ مُرَّ بِنَا إِلَى الصَّلَاةِ قَالَ فَتَوَضَّأَ وَ لَبِسَ ثَوْبَيْهِ وَ خَرَجَ مَعَهُ

And I^-asws shall strike an example for you. A man had a neighbour for him, and he was a Christian. So he invited him to Al-Islām, and adorned it for him. So he responded to it. So he went over at pre-dawn and knocked the door upon him. So he said to him, ‘Who is this?’ He said, ‘I am so and so’. He said, ‘And what is your need?’ So he said, ‘You should perform ablution and wear your clothes and come with me to the Salāt (in the Masjid)’. So he performed ablution and wore his clothes and went with him’.

قَالَ فَصَلَّيَا مَا شَاءَ اللَّهُ ثُمَّ صَلَّيَا الْفَجْرَ ثُمَّ مَكَثَا حَتَّى أَصْبَحَا فَقَامَ الَّذِي كَانَ نَصْرَانِيّاً يُرِيدُ مَنْزِلَهُ فَقَالَ لَهُ الرَّجُلُ أَيْنَ تَذْهَبُ النَّهَارُ قَصِيرٌ وَ الَّذِي بَيْنَكَ وَ بَيْنَ الظُّهْرِ قَلِيلٌ قَالَ فَجَلَسَ مَعَهُ إِلَى أَنْ صَلَّى الظُّهْرَ ثُمَّ قَالَ وَ مَا بَيْنَ الظُّهْرِ وَ الْعَصْرِ قَلِيلٌ فَاحْتَبَسَهُ حَتَّى صَلَّى الْعَصْرَ

He^-asws said: ‘So they both prayed Salāt whatever Allah^-azwj so Desired, then prayed Al-Fajr Salāt. Then they both remain until the morning. So he arose, the one who used to be a Christian, intending to go to his house. So the man said to him, ‘Where are you going? The day is short, and that which is between you and Al-Zohr (Salāt), is little (time)’. So he sat with him until he prayed Al-Zohr Salāt. Then he said, ‘And how little (time) is between Al-Zohr and Al-Asr (Salāt)’. So he withheld him until he prayed Al-Asr.

قَالَ ثُمَّ قَامَ وَ أَرَادَ أَنْ يَنْصَرِفَ إِلَى مَنْزِلِهِ فَقَالَ لَهُ إِنَّ هَذَا آخِرُ النَّهَارِ وَ أَقَلُّ مِنْ أَوَّلِهِ فَاحْتَبَسَهُ حَتَّى صَلَّى الْمَغْرِبَ ثُمَّ أَرَادَ أَنْ يَنْصَرِفَ إِلَى مَنْزِلِهِ فَقَالَ لَهُ إِنَّمَا بَقِيَتْ صَلَاةٌ وَاحِدَةٌ قَالَ فَمَكَثَ حَتَّى صَلَّى الْعِشَاءَ الْآخِرَةَ ثُمَّ تَفَرَّقَا

Then he arose and intended to leave to go to his house. So he said to him, ‘This is the end of the day, and it is less than its beginning’. So he withheld him until he prayed Al-Maghrib. Then he intended to leave to go to his house, so he said to him, ‘But rather, there remains one Salāt (only)’. So he remained until he had prayed Al-Isha the last. Then they both dispersed.

فَلَمَّا كَانَ سُحَيْرٌ غَدَا عَلَيْهِ فَضَرَبَ عَلَيْهِ الْبَابَ فَقَالَ مَنْ هَذَا قَالَ أَنَا فُلَانٌ قَالَ وَ مَا حَاجَتُكَ قَالَ تَوَضَّأْ وَ الْبَسْ ثَوْبَيْكَ وَ اخْرُجْ بِنَا فَصَلِّ قَالَ اطْلُبْ لِهَذَا الدِّينِ مَنْ هُوَ أَفْرَغُ مِنِّي وَ أَنَا إِنْسَانٌ مِسْكِينٌ وَ عَلَيَّ عِيَالٌ

So when it was the next pre-dawn upon him, he knocked the door upon him. So he said, ‘Who is this?’ He said, ‘I am so and so’. He said, ‘And what is your need?’ He said, ‘Perform ablution and wear your clothes, and come out with me, so pray Salāt’. He said, ‘Seek for this religion the one who is more free (for time) than I am, and I am a poor person, and upon me are dependants’.

فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام )  أَدْخَلَهُ فِي شَيْ‏ءٍ أَخْرَجَهُ مِنْهُ أَوْ قَالَ أَدْخَلَهُ مِنْ مِثْلِ ذِهْ وَ أَخْرَجَهُ مِنْ مِثْلِ هَذَا .

So Abu Abdullah^-asws said: ‘He entered him into something (but then he) took it out from him’, or he^-asws said: ‘He entered him from the likes of those ones and took him out from the likes of this’.[85]

بَابٌ آخَرُ مِنْهُ

Chapter 21 – Another chapter from it

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مُوسَى عَنْ أَحْمَدَ بْنِ عُمَرَ عَنْ يَحْيَى بْنِ أَبَانٍ عَنْ شِهَابٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام )  يَقُولُ لَوْ عَلِمَ النَّاسُ كَيْفَ خَلَقَ اللَّهُ تَبَارَكَ وَ تَعَالَى هَذَا الْخَلْقَ لَمْ يَلُمْ أَحَدٌ أَحَداً فَقُلْتُ أَصْلَحَكَ اللَّهُ فَكَيْفَ ذَاكَ فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ أَجْزَاءً بَلَغَ بِهَا تِسْعَةً وَ أَرْبَعِينَ جُزْءاً ثُمَّ جَعَلَ الْأَجْزَاءَ أَعْشَاراً فَجَعَلَ الْجُزْءَ عَشْرَةَ أَعْشَارٍ ثُمَّ قَسَمَهُ بَيْنَ الْخَلْقِ

Ahmad Bin Muhammad, from Al Hassan Bin Musa, from Ahmad Bin Umar, from Yahya Bin Aban, from Shihab who said,

‘I heard Abu Abdullah^-asws saying: ‘If the people knew how Allah^-azwj Blessed and High Created this creation (people), no one would blame anyone’. So I said, ‘May Allah^-azwj Keep you^-asws well! How was that?’ So he^-asws said: ‘Allah^-azwj Blessed and High Created parts reaching forty-nine parts by it. Then He^-azwj Made the parts into tenths, thus making the ten tenths. Then He^-azwj Distributed it between the people.

فَجَعَلَ فِي رَجُلٍ عُشْرَ جُزْءٍ وَ فِي آخَرَ عُشْرَيْ جُزْءٍ حَتَّى بَلَغَ بِهِ جُزْءاً تَامّاً وَ فِي آخَرَ جُزْءاً وَ عُشْرَ جُزْءٍ وَ آخَرَ جُزْءاً وَ عُشْرَيْ جُزْءٍ وَ آخَرَ جُزْءاً وَ ثَلَاثَةَ أَعْشَارِ جُزْءٍ حَتَّى بَلَغَ بِهِ جُزْءَيْنِ تَامَّيْنِ ثُمَّ بِحِسَابِ ذَلِكَ حَتَّى بَلَغَ بِأَرْفَعِهِمْ تِسْعَةً وَ أَرْبَعِينَ جُزْءاً

So He^-azwj Made to be in a man a tenth of a part, and in another, two-tenths of a part, until reaching by it, a complete part; and in another a part and a tenth of a part, and another a part and two-tenths of a part, and another a part and three-tenths of a part, until reaching by it, two parts complete. Then by the accounting of that, until reaching with the highest of them, forty nine parts.

فَمَنْ لَمْ يَجْعَلْ فِيهِ إِلَّا عُشْرَ جُزْءٍ لَمْ يَقْدِرْ عَلَى أَنْ يَكُونَ مِثْلَ صَاحِبِ الْعُشْرَيْنِ وَ كَذَلِكَ صَاحِبُ الْعُشْرَيْنِ لَا يَكُونُ مِثْلَ صَاحِبِ الثَّلَاثَةِ الْأَعْشَارِ وَ كَذَلِكَ مَنْ تَمَّ لَهُ جُزْءٌ لَا يَقْدِرُ عَلَى أَنْ يَكُونَ مِثْلَ صَاحِبِ الْجُزْءَيْنِ وَ لَوْ عَلِمَ النَّاسُ أَنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ هَذَا الْخَلْقَ عَلَى هَذَا لَمْ يَلُمْ أَحَدٌ أَحَداً .

So the one in whom there has not been Made to be except for a tenth of a part would not be able upon becoming like the owner of the two-tenths; and similarly the owner of the two-tenths cannot happen to be like the owner of the three-tenth; and similar to that, the one for whom a part is complete is not able upon becoming like the owner of the two parts. And if the people knew that Allah^-azwj Mighty and Majestic Created this creation (people) upon this, no one would blame any one’.[86]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي عُثْمَانَ عَنْ مُحَمَّدِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ حَمَّادٍ الْخَزَّازِ عَنْ عَبْدِ الْعَزِيزِ الْقَرَاطِيسِيِّ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام )  يَا عَبْدَ الْعَزِيزِ إِنَّ الْإِيمَانَ عَشْرُ دَرَجَاتٍ بِمَنْزِلَةِ السُّلَّمِ يُصْعَدُ مِنْهُ مِرْقَاةً بَعْدَ مِرْقَاةٍ فَلَا يَقُولَنَّ صَاحِبُ الِاثْنَيْنِ لِصَاحِبِ الْوَاحِدِ لَسْتَ عَلَى شَيْ‏ءٍ حَتَّى يَنْتَهِيَ إِلَى الْعَاشِرِ فَلَا تُسْقِطْ مَنْ هُوَ دُونَكَ فَيُسْقِطَكَ مَنْ هُوَ فَوْقَكَ وَ إِذَا رَأَيْتَ مَنْ هُوَ أَسْفَلُ مِنْكَ بِدَرَجَةٍ فَارْفَعْهُ إِلَيْكَ بِرِفْقٍ وَ لَا تَحْمِلَنَّ عَلَيْهِ مَا لَا يُطِيقُ فَتَكْسِرَهُ فَإِنَّ مَنْ كَسَرَ مُؤْمِناً فَعَلَيْهِ جَبْرُهُ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from one of his companions, from Al Hassan Bin Ali Bin Abu Usman, from Muhamad Bin Usman, from Muhammad Bin Hammad Al Khazzaz, from Abdul Aziz Al Qarataysi who said,

‘Abu Abdullah^-asws said to me: ‘O Abdul Aziz! The Emān is of ten levels at the status of the staircase. One would climb from it, a step after a step. So let not the one on the second step say to the one who is on the first, ‘You are not upon anything’, until he ends up at the tenth. So do not drop the one who is below you, so the one who is above you would drop (you). And when you see the one who is lower than you by a level, so raise him to you by kindness, but do not burden upon him what he cannot endure, so you would break him, for the one who breaks a Momin, so upon him its consequences (blame)’.[87]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ سَدِيرٍ قَالَ قَالَ لِي أَبُو جَعْفَرٍ ( عليه السلام ) إِنَّ الْمُؤْمِنِينَ عَلَى مَنَازِلَ مِنْهُمْ عَلَى وَاحِدَةٍ وَ مِنْهُمْ عَلَى اثْنَتَيْنِ وَ مِنْهُمْ عَلَى ثَلَاثٍ وَ مِنْهُمْ عَلَى أَرْبَعٍ وَ مِنْهُمْ عَلَى خَمْسٍ وَ مِنْهُمْ عَلَى سِتٍّ وَ مِنْهُمْ عَلَى سَبْعٍ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ibn Muskan, from Sadeyr who said,

‘Abu Ja’far^-asws said to me: ‘The Momins are upon levels. From them are ones upon one, and from them are ones upon two, and from them are ones upon three, and from them are ones upon four, and from them are ones upon five, and from them are ones upon six, and from them are one upon seven.

فَلَوْ ذَهَبْتَ تَحْمِلُ عَلَى صَاحِبِ الْوَاحِدَةِ ثِنْتَيْنِ لَمْ يَقْوَ وَ عَلَى صَاحِبِ الثِّنْتَيْنِ ثَلَاثاً لَمْ يَقْوَ وَ عَلَى صَاحِبِ الثَّلَاثِ أَرْبَعاً لَمْ يَقْوَ وَ عَلَى صَاحِبِ الْأَرْبَعِ خَمْساً لَمْ يَقْوَ وَ عَلَى صَاحِبِ الْخَمْسِ سِتّاً لَمْ يَقْوَ وَ عَلَى صَاحِبِ السِّتِّ سَبْعاً لَمْ يَقْوَ وَ عَلَى هَذِهِ الدَّرَجَاتُ .

So if you were to go and burden two upon the owner of the one he would not be strong enough (for it), and (burden) three upon the owner of the two he would not be strong enough (for it), and (burden) four upon the owner of the three he would not be strong enough (for it), and (burden) five upon the owner of the four he would not be strong enough (for it), and (burden) six upon the owner of the five he would not be strong enough (for it), and (burden) seven upon the owner of the six he would not be strong enough (for it). These are the levels’.[88]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الصَّبَّاحِ بْنِ سَيَابَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا أَنْتُمْ وَ الْبَرَاءَةَ يَبْرَأُ بَعْضُكُمْ مِنْ بَعْضٍ إِنَّ الْمُؤْمِنِينَ بَعْضُهُمْ أَفْضَلُ مِنْ بَعْضٍ وَ بَعْضُهُمْ أَكْثَرُ صَلَاةً مِنْ بَعْضٍ وَ بَعْضُهُمْ أَنْفَذُ بَصَراً مِنْ بَعْضٍ وَ هِيَ الدَّرَجَاتُ .

From him, from Ali Bin Al Hakam, from Muhammad Bin Sinan, from Al Sabbah Bin Sayaba,

(It has been narrated) from Abu Abdullah^-asws having said: ‘What are you and the disavowing (Tabarra)? Some of you are disavowing (Tabarra) from the others. The Momins, some of them are superior to some, and some of them are more frequent of the Salāt than some, and some of them are of more accomplished insight than some, and these are the levels’.[89]

بَابُ نِسْبَةِ الْإِسْلَامِ

Chapter 22 – Ascription of Al-Islām

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَأَنْسُبَنَّ الْإِسْلَامَ نِسْبَةً لَا يَنْسُبُهُ أَحَدٌ قَبْلِي وَ لَا يَنْسُبُهُ أَحَدٌ بَعْدِي إِلَّا بِمِثْلِ ذَلِكَ إِنَّ الْإِسْلَامَ هُوَ التَّسْلِيمُ وَ التَّسْلِيمَ هُوَ الْيَقِينُ وَ الْيَقِينَ هُوَ التَّصْدِيقُ وَ التَّصْدِيقَ هُوَ الْإِقْرَارُ وَ الْإِقْرَارَ هُوَ الْعَمَلُ وَ الْعَمَلَ هُوَ الْأَدَاءُ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from one of our companions, raising it, said,

‘Amir Al-Momineen^-asws said: ‘I^-asws shall ascribe (describe) Al-Islām with such an ascription, none has ascribed it as such before me^-asws and no one would be ascribing it after me^-asws (but only) with the likes of that (copying it from me^-asws). Al-Islām, it is the submission, and the submission, it is the conviction, and the conviction, it is the ratification, and the ratification, it is the acknowledgement, and the acknowledgement, it is the deed, and the deed, it is the performance (of it).

إِنَّ الْمُؤْمِنَ لَمْ يَأْخُذْ دِينَهُ عَنْ رَأْيِهِ وَ لَكِنْ أَتَاهُ مِنْ رَبِّهِ فَأَخَذَهُ إِنَّ الْمُؤْمِنَ يُرَى يَقِينُهُ فِي عَمَلِهِ وَ الْكَافِرَ يُرَى إِنْكَارُهُ فِي عَمَلِهِ فَوَ الَّذِي نَفْسِي بِيَدِهِ مَا عَرَفُوا أَمْرَهُمْ فَاعْتَبِرُوا إِنْكَارَ الْكَافِرِينَ وَ الْمُنَافِقِينَ بِأَعْمَالِهِمُ الْخَبِيثَةِ .

A Momin (Believer) would not take his Religion from his own opinions, but it would be Given to him from his Lord^-azwj, so he would take it. A Momin, his conviction can be seen in his deeds, and the Momin, his denial would be seen in his deeds. So, by the One^-azwj in Whose Hand is my^-asws soul, they will not recognise their matter. Therefore, learn a lesson from the denial of the Momin and the hypocrites in their bad deeds’.[90]

عَنْهُ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ مُدْرِكِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْإِسْلَامُ عُرْيَانٌ فَلِبَاسُهُ الْحَيَاءُ وَ زِينَتُهُ الْوَقَارُ وَ مُرُوءَتُهُ الْعَمَلُ الصَّالِحُ وَ عِمَادُهُ الْوَرَعُ وَ لِكُلِّ شَيْ‏ءٍ أَسَاسٌ وَ أَسَاسُ الْإِسْلَامِ حُبُّنَا أَهْلَ الْبَيْتِ .

From him, from his father, from Abdullah Bin Al Qasim, from Mudrik Bin Abdul Rahman,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Al-Islām is bare, so clothe it with the bashfulness, and adorn it with the dignity, and its personality is the righteous deed, and its pillar is the piety, and for every thing is a foundation, and the foundation of Al-Islām is love for us^-asws the People^-asws of the Household’.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ مُدْرِكِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Abdullah Bin Al Qasim, from Mudrik Bin Abdul Rahman,

(It has been narrated) from Abu Abdullah^-asws – similar to it.[91]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللَّهِ الْحَسَنِيِّ عَنْ أَبِي جَعْفَرٍ الثَّانِي ( عليه السلام ) عَنْ أَبِيهِ عَنْ جَدِّهِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ اللَّهَ خَلَقَ الْإِسْلَامَ فَجَعَلَ لَهُ عَرْصَةً وَ جَعَلَ لَهُ نُوراً وَ جَعَلَ لَهُ حِصْناً وَ جَعَلَ لَهُ نَاصِراً

A number of our companions, from Ahmad Bin Muhammad, from Abdul Azeem Bin Abdullah Al Hasany,

(It has been narrated) from Abu Ja’far^-asws the 2^nd, from his^-asws father^-asws, from his^-asws grandfather^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj Created Al-Islām. So He^-azwj Made a land for it, and a light, and Made a fort for it, and Made a helper for it.

فَأَمَّا عَرْصَتُهُ فَالْقُرْآنُ وَ أَمَّا نُورُهُ فَالْحِكْمَةُ وَ أَمَّا حِصْنُهُ فَالْمَعْرُوفُ وَ أَمَّا أَنْصَارُهُ فَأَنَا وَ أَهْلُ بَيْتِي وَ شِيعَتُنَا فَأَحِبُّوا أَهْلَ بَيْتِي وَ شِيعَتَهُمْ وَ أَنْصَارَهُمْ فَإِنَّهُ لَمَّا أُسْرِيَ بِي إِلَى السَّمَاءِ الدُّنْيَا فَنَسَبَنِي جَبْرَئِيلُ ( عليه السلام ) لِأَهْلِ السَّمَاءِ اسْتَوْدَعَ اللَّهُ حُبِّي وَ حُبَّ أَهْلِ بَيْتِي وَ شِيعَتِهِمْ فِي قُلُوبِ الْمَلَائِكَةِ فَهُوَ عِنْدَهُمْ وَدِيعَةٌ إِلَى يَوْمِ الْقِيَامَةِ

So, as for its land, so it is the Quran, and as for its ‘نُورُهُ’ Light, so it is the Wisdom, and as for its fort, so it is the goodness, and as for its helpers, so it is I^-saww, and the People^-asws of my^-saww Household, and our^-asws Shia. Therefore, love the People^-asws of my^-saww Household and their^-asws Shia and their helpers, for what I^-saww was ascended with to the sky of the world, Jibraeel^-as introduced me^-saww to the inhabitants of the sky. Allah^-azwj Entrusted love for me^-saww, and love for the People^-asws of my^-saww Household and their Shia into the hearts of the Angels. So it is a deposit with them up to the Day of Judgement.

ثُمَّ هَبَطَ بِي إِلَى أَهْلِ الْأَرْضِ فَنَسَبَنِي إِلَى أَهْلِ الْأَرْضِ فَاسْتَوْدَعَ اللَّهُ عَزَّ وَ جَلَّ حُبِّي وَ حُبَّ أَهْلِ بَيْتِي وَ شِيعَتِهِمْ فِي قُلُوبِ مُؤْمِنِي أُمَّتِي فَمُؤْمِنُو أُمَّتِي يَحْفَظُونَ وَدِيعَتِي فِي أَهْلِ بَيْتِي إِلَى يَوْمِ الْقِيَامَةِ

Then I^-saww was descended with to the inhabitants of the earth. So he^-as introduced me^-saww to the people of the earth, and Allah^-azwj Entrusted the love for me^-saww, and the love for the People^-asws of my^-saww Household and their^-asws Shia into the hearts of the Momins of my^-saww community. Thus, the Momins of my^-saww community would be preserving my^-saww entrustment and that of the People^-asws of my^-saww Household up to the Day of Judgement.

أَلَا فَلَوْ أَنَّ الرَّجُلَ مِنْ أُمَّتِي عَبَدَ اللَّهَ عَزَّ وَ جَلَّ عُمُرَهُ أَيَّامَ الدُّنْيَا ثُمَّ لَقِيَ اللَّهَ عَزَّ وَ جَلَّ مُبْغِضاً لِأَهْلِ بَيْتِي وَ شِيعَتِي مَا فَرَّجَ اللَّهُ صَدْرَهُ إِلَّا عَنِ النِّفَاقِ .

Indeed! If a man from my^-saww community were to worship Allah^-azwj Mighty and Majestic for his lifetime of the days of the world, then meets Allah^-azwj Mighty and Majestic as hateful towards the People^-asws of my^-saww Household and my^-saww Shia, Allah^-azwj will not Open his chest for anything except for the hypocrisy’.[92]

بَابُ خِصَالِ الْمُؤْمِنِ

Chapter 23 – Characteristics of the ‘Momin’ (Believer)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ عَبْدِ الْمَلِكِ بْنِ غَالِبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَنْبَغِي لِلْمُؤْمِنِ أَنْ يَكُونَ فِيهِ ثَمَانِي خِصَالٍ وَقُوراً عِنْدَ الْهَزَاهِزِ صَبُوراً عِنْدَ الْبَلَاءِ شَكُوراً عِنْدَ الرَّخَاءِ قَانِعاً بِمَا رَزَقَهُ اللَّهُ لَا يَظْلِمُ الْأَعْدَاءَ وَ لَا يَتَحَامَلُ لِلْأَصْدِقَاءِ بَدَنُهُ مِنْهُ فِي تَعَبٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from jameel Bin Salih, from Abdul Malik Bin Ghalib,

(It has been narrated) from Abu Abdullah^-asws having said: ‘It is befitting for the Momin (Believer) that there happen to be eight characteristics in him – dignity during distubances, patience during the afflictions, gratefulness during the prosperity, contentment with what Allah^-azwj has Graced him, not being unjust to the enemies, not being a burden to his friends, his body should be tired from it (the hard work) but the people would be at rest from him.

إِنَّ الْعِلْمَ خَلِيلُ الْمُؤْمِنِ وَ الْحِلْمَ وَزِيرُهُ وَ الْعَقْلَ أَمِيرُ جُنُودِهِ وَ الرِّفْقَ أَخُوهُ وَ الْبِرَّ وَالِدُهُ .

The knowledge is a friend of the Momin, and the forbearance is his Vizier, and the intellect is the commander of his army, and the kindness is his brother, and the righteousness is his father’.[93]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ( عليهما السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ الْإِيمَانُ لَهُ أَرْكَانٌ أَرْبَعَةٌ التَّوَكُّلُ عَلَى اللَّهِ وَ تَفْوِيضُ الْأَمْرِ إِلَى اللَّهِ وَ الرِّضَا بِقَضَاءِ اللَّهِ وَ التَّسْلِيمُ لِأَمْرِ اللَّهِ عَزَّ وَ جَلَّ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws, from his^-asws father^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The Emān has four pillars for it – the reliance upon Allah^-azwj, and delegating the matter to Allah^-azwj, and the pleasure with the Judgement of Allah^-azwj, and the submission to the Command of Allah^-azwj Mighty and Majestic’.[94]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّكُمْ لَا تَكُونُونَ صَالِحِينَ حَتَّى تَعْرِفُوا وَ لَا تَعْرِفُونَ حَتَّى تُصَدِّقُوا وَ لَا تُصَدِّقُونَ حَتَّى تُسَلِّمُوا أَبْوَاباً أَرْبَعَةً لَا يَصْلُحُ أَوَّلُهَا إِلَّا بِآخِرِهَا ضَلَّ أَصْحَابُ الثَّلَاثَةِ وَ تَاهُوا تَيْهاً بَعِيداً

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from the one who mentioned it, from Muhammad Bin Abdul Rahman Bin Abu Layli, from his father,

(It has been narrated) from Abu Abdullah^-asws having said: ‘You will never happen to be righteous until you recognise, and you will not be recognising until you ratify, and you will not be ratifying until you submit to the four doors, its first one not being correct except by its last one. Strayed, are the companions of the three and they have wandered with a far wandering.

إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا يَقْبَلُ إِلَّا الْعَمَلَ الصَّالِحَ وَ لَا يَتَقَبَّلُ اللَّهُ إِلَّا بِالْوَفَاءِ بِالشُّرُوطِ وَ الْعُهُودِ وَ مَنْ وَفَى اللَّهَ بِشُرُوطِهِ وَ اسْتَكْمَلَ مَا وَصَفَ فِي عَهْدِهِ نَالَ مَا عِنْدَهُ وَ اسْتَكْمَلَ وَعْدَهُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَخْبَرَ الْعِبَادَ بِطَرِيقِ الْهُدَى وَ شَرَعَ لَهُمْ فِيهَا الْمَنَارَ وَ أَخْبَرَهُمْ كَيْفَ يَسْلُكُونَ فَقَالَ وَ إِنِّي لَغَفَّارٌ لِمَنْ تابَ وَ آمَنَ وَ عَمِلَ صالِحاً ثُمَّ اهْتَدى

Allah^-azwj Blessed and High does not Accept except for the righteous deed, nor does Allah^-azwj Accept except with the loyalty with the stipulations and the Covenants. And the one who is loyal to Allah^-azwj with His^-azwj Stipulations and completes what is described in his Covenant, would attain what is in His^-azwj Presence, and He^-azwj would Complete His^-azwj Promise. Allah^-azwj Mighty and Majestic Informed the servants with the way of the Guidance and Explained to them that there are minarets therein, and Informed them how they should be travelling, so He^-azwj Said [20:82] And I am Forgiving to him who repents and believes and does righteous deeds, then follows the right Guidance.

وَ قَالَ إِنَّما يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ فَمَنِ اتَّقَى اللَّهَ عَزَّ وَ جَلَّ فِيمَا أَمَرَهُ لَقِيَ اللَّهَ عَزَّ وَ جَلَّ مُؤْمِناً بِمَا جَاءَ بِهِ مُحَمَّدٌ ( صلى الله عليه وآله ) هَيْهَاتَ هَيْهَاتَ فَاتَ قَوْمٌ وَ مَاتُوا قَبْلَ أَنْ يَهْتَدُوا وَ ظَنُّوا أَنَّهُمْ آمَنُوا وَ أَشْرَكُوا مِنْ حَيْثُ لَا يَعْلَمُونَ إِنَّهُ مَنْ أَتَى الْبُيُوتَ مِنْ أَبْوَابِهَا اهْتَدَى وَ مَنْ أَخَذَ فِي غَيْرِهَا سَلَكَ طَرِيقَ الرَّدَى

And He^-azwj Said [5:27] But rather, Allah only Accepts from those who are pious. So the one who fears Allah^-azwj Mighty and Majestic would meet Allah^-azwj Mighty and Majestic as a Momin in whatever Muhammad^-saww came with. Far be it! Far be it! Lost are the people and they died before they were guided and they thought that they were believing, and instead they associated (committed Shirk) from (an aspect) where they were not knowing. The one who comes to the houses from its doors would be guided, and the one who takes (a way) of the others would travel upon a road of annihilation.

وَصَلَ اللَّهُ طَاعَةَ وَلِيِّ أَمْرِهِ بِطَاعَةِ رَسُولِهِ ( صلى الله عليه وآله ) وَ طَاعَةَ رَسُولِهِ بِطَاعَتِهِ فَمَنْ تَرَكَ طَاعَةَ وُلَاةِ الْأَمْرِ لَمْ يُطِعِ اللَّهَ وَ لَا رَسُولَهُ وَ هُوَ الْإِقْرَارُ بِمَا نَزَلَ مِنْ عِنْدِ اللَّهِ خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ وَ الْتَمِسُوا الْبُيُوتَ الَّتِي أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَ يُذْكَرَ فِيهَا اسْمُهُ

Allah^-azwj Linked the obedience to the Guardian^-asws of His^-azwj Command with the obedience to His^-azwj Rasool, and the obedience to His^-azwj Rasool^-saww with obedience to Him^-azwj. So the one who neglects the obedience to the Masters^-asws of the Command, would neither be obeying Allah^-azwj nor His^-azwj Rasool^-saww, and it is the acknowledgement with whatever was Revealed from the Presence of Allah^-azwj. [7:31] Take to your adornments at every Masjid and seek the [24:36] houses which Allah has Allowed to be Exalted and that His Name may be Mentioned in them.

فَإِنَّهُ قَدْ خَبَّرَكُمْ أَنَّهُمْ رِجَالٌ لَا تُلْهِيهِمْ تِجَارَةٌ وَ لَا بَيْعٌ عَنْ ذِكْرِ اللَّهِ عَزَّ وَ جَلَّ وَ إِقَامِ الصَّلَاةِ وَ إِيتَاءِ الزَّكَاةِ يَخَافُونَ يَوْماً تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَ الْأَبْصَارُ إِنَّ اللَّهَ قَدِ اسْتَخْلَصَ الرُّسُلَ لِأَمْرِهِ ثُمَّ اسْتَخْلَصَهُمْ مُصَدِّقِينَ لِذَلِكَ فِي نُذُرِهِ

So He^-azwj has Informed you that these are [24:37] Men whom neither merchandise nor selling diverts from the Remembrance of Allah and the keeping up of Salāt and the giving of Zakat; they fear a Day in which the hearts and eyes shall be overturned. Allah^-azwj had Selected the Rasools^-as for His^-azwj Command. Then He^-azwj Selected them^-as as ratifier to that regarding the warning.

فَقَالَ وَ إِنْ مِنْ أُمَّةٍ إِلَّا خَلا فِيها نَذِيرٌ تَاهَ مَنْ جَهِلَ وَ اهْتَدَى مَنْ أَبْصَرَ وَ عَقَلَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فَإِنَّها لا تَعْمَى الْأَبْصارُ وَ لكِنْ تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ وَ كَيْفَ يَهْتَدِي مَنْ لَمْ يُبْصِرْ وَ كَيْفَ يُبْصِرُ مَنْ لَمْ يُنْذَرْ

So He^-azwj Said [35:24] and there is not a community but a warner has gone among them. The one who ignorant (of this), strayed, and the one who had insight and intellect was Guided. Allah^-azwj Mighty and Majestic is Saying [22:46] For surely it is not the eyes that are blind, but blind are the hearts which are in the chests.  And how can he be Guided, the one who does not see, and how can he see, the one who was not warned.

اتَّبِعُوا رَسُولَ اللَّهِ ( صلى الله عليه وآله ) وَ أَقِرُّوا بِمَا نَزَلَ مِنْ عِنْدِ اللَّهِ وَ اتَّبِعُوا آثَارَ الْهُدَى فَإِنَّهُمْ عَلَامَاتُ الْأَمَانَةِ وَ التُّقَى وَ اعْلَمُوا أَنَّهُ لَوْ أَنْكَرَ رَجُلٌ عِيسَى ابْنَ مَرْيَمَ ( عليه السلام ) وَ أَقَرَّ بِمَنْ سِوَاهُ مِنَ الرُّسُلِ لَمْ يُؤْمِنْ اقْتَصُّوا الطَّرِيقَ بِالْتِمَاسِ الْمَنَارِ وَ الْتَمِسُوا مِنْ وَرَاءِ الْحُجُبِ الْآثَارَ تَسْتَكْمِلُوا أَمْرَ دِينِكُمْ وَ تُؤْمِنُوا بِاللَّهِ رَبِّكُمْ .

Follow Rasool-Allah^-saww and acknowledge with what was Revealed from the Presence of Allah^-azwj and follow the the effects of the Guidance for these are signs of the entrustments and the piety. And know! If a man were to deny Isa^-as Bin Maryam^-as and acknowledge with the ones besides him^-as from the Rasools^-as, would not have believed. Shorten the way by seeking the Minarets, and seek from behind the veils, the effect which would perfect the matter of your Religion, and believe in Allah^-azwj, your Lord^-azwj’.[95]

عَنْهُ عَنْ أَبِيهِ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا عَنْ أَبِيهِ ( عليهما السلام ) قَالَ رَفَعَ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) قَوْمٌ فِي بَعْضِ غَزَوَاتِهِ فَقَالَ مَنِ الْقَوْمُ فَقَالُوا مُؤْمِنُونَ يَا رَسُولَ اللَّهِ قَالَ وَ مَا بَلَغَ مِنْ إِيمَانِكُمْ قَالُوا الصَّبْرُ عِنْدَ الْبَلَاءِ وَ الشُّكْرُ عِنْدَ الرَّخَاءِ وَ الرِّضَا بِالْقَضَاءِ

From him, from his father, from Suleyman Al Ja’fary,

(It has been narrated) from Abu Al-Hassan Al-Reza^-asws, from his^-asws father^-asws having said: ‘A group of people came up to Rasool-Allah^-saww during one of his^-saww military expeditions, so he^-saww said: ‘Who are these people?’ So they said, ‘Momins, O Rasool-Allah^-saww! He^-saww said: ‘And what has reached from your Emān?’ They said, ‘The patience during the afflictions, and the gratefulness during the prosperity, and the pleasure with the Ordainment’.

فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حُلَمَاءُ عُلَمَاءُ كَادُوا مِنَ الْفِقْهِ أَنْ يَكُونُوا أَنْبِيَاءَ إِنْ كُنْتُمْ كَمَا تَصِفُونَ فَلَا تَبْنُوا مَا لَا تَسْكُنُونَ وَ لَا تَجْمَعُوا مَا لَا تَأْكُلُونَ وَ اتَّقُوا اللَّهَ الَّذِي إِلَيْهِ تُرْجَعُونَ .

So Rasool-Allah^-saww said: ‘Forbearing, knowledgeable. The understanding is almost as if it could happen to be of Prophets^-as, if you are just as you are describing (yourselves to be). So, do not build what you would not be living in, and do not amass what you would not be consuming, and fear Allah^-azwj, the One to Whom you will be returning’.[96]

بَابٌ

Chapter 24 – A Chapter

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ يَعْقُوبَ السَّرَّاجِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) وَ بِأَسَانِيدَ مُخْتَلِفَةٍ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ خَطَبَنَا أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي دَارِهِ أَوْ قَالَ فِي الْقَصْرِ وَ نَحْنُ مُجْتَمِعُونَ ثُمَّ أَمَرَ صَلَوَاتُ اللَّهِ عَلَيْهِ فَكُتِبَ فِي كِتَابٍ وَ قُرِئَ عَلَى النَّاسِ وَ رَوَى غَيْرُهُ أَنَّ ابْنَ الْكَوَّاءِ سَأَلَ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) عَنْ صِفَةِ الْإِسْلَامِ وَ الْإِيمَانِ وَ الْكُفْرِ وَ النِّفَاقِ

Ali Bin Ibrahim, from his father and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and a number of our companions, from Ahmad Bin Muhammad Bin Khalid, altogether from Al Hassan Bin Mahboub, from Yaqoub Al Sarraj, from Jabir,

(It has been narrated) from Abu Ja’far^-asws, and by a different chain, from Al-Asbagh Bin Nabata who said, ‘Amir Al-Momineen^-asws addressed us in his^-asws house’, or he said, ‘In the mansion, and we had gathered. Then he^-asws ordered, so it was written in a letter and read out to the people. And others have reported that Ibn Al-Kawa asked Amir Al-Momineen^-asws about the description of Al-Islām and the Emān, and the disbelief, and the hypocrisy.

فَقَالَ أَمَّا بَعْدُ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى شَرَعَ الْإِسْلَامَ وَ سَهَّلَ شَرَائِعَهُ لِمَنْ وَرَدَهُ وَ أَعَزَّ أَرْكَانَهُ لِمَنْ حَارَبَهُ وَ جَعَلَهُ عِزّاً لِمَنْ تَوَلَّاهُ وَ سِلْماً لِمَنْ دَخَلَهُ وَ هُدًى لِمَنِ ائْتَمَّ بِهِ وَ زِينَةً لِمَنْ تَجَلَّلَهُ وَ عُذْراً لِمَنِ انْتَحَلَهُ وَ عُرْوَةً لِمَنِ اعْتَصَمَ بِهِ وَ حَبْلًا لِمَنِ اسْتَمْسَكَ بِهِ وَ بُرْهَاناً لِمَنْ تَكَلَّمَ بِهِ وَ نُوراً لِمَنِ اسْتَضَاءَ بِهِ وَ عَوْناً لِمَنِ اسْتَغَاثَ بِهِ

So he^-asws said: ‘As for after (Praising Allah^-azwj and sending Blessings upon Rasool-Allah^-saww), Allah^-azwj Blessed and High Legislated Al-Islām and Made His^-azwj Law to be easier for the one who embraced it and strengthened its pillars against the one who ruined it, and Made for him a honour for the one who loved it, and a security for the one who entered into it, and a guidance for the one whom who aspired for it, and an adornment for the one who glorified it, and a pardon for the one who desired it, and a handle for the one who held on to it, and a rope for the one whom attached himself to it, and a proof for the one who spoke by it, and a light for the one who illuminated with it, and an aid for the one who sought assistance with it;

وَ شَاهِداً لِمَنْ خَاصَمَ بِهِ وَ فُلْجاً لِمَنْ حَاجَّ بِهِ وَ عِلْماً لِمَنْ وَعَاهُ وَ حَدِيثاً لِمَنْ رَوَى وَ حُكْماً لِمَنْ قَضَى وَ حِلْماً لِمَنْ جَرَّبَ وَ لِبَاساً لِمَنْ تَدَبَّرَ وَ فَهْماً لِمَنْ تَفَطَّنَ وَ يَقِيناً لِمَنْ عَقَلَ وَ بَصِيرَةً لِمَنْ عَزَمَ وَ آيَةً لِمَنْ تَوَسَّمَ وَ عِبْرَةً لِمَنِ اتَّعَظَ وَ نَجَاةً لِمَنْ صَدَّقَ وَ تُؤَدَةً لِمَنْ أَصْلَحَ وَ زُلْفَى لِمَنِ اقْتَرَبَ وَ ثِقَةً لِمَنْ تَوَكَّلَ وَ رَخَاءً لِمَنْ فَوَّضَ

And a witness for the one who contends with it, and a success for the one who argue by it, and a knowledge for the one who imbibes (swallows) it, and a Hadeeth for the one who reports it, and a wisdom for the one who judges, and a forbearance for the one who experiments, and an apparel for the one who manages, and an understanding for the one who discerns, and a conviction for the one who minds, and an insight for the one who is determines, and a sign for the one who labels, and a lesson for the one who pays attention, and a salvation for the one who is truthful, and a discipline for one who is righteous, and a nearness for the one who approaches, and a reliable for the one who relies, and a prosperity for the one who delegates (his affairs by it);

وَ سُبْقَةً لِمَنْ أَحْسَنَ وَ خَيْراً لِمَنْ سَارَعَ وَ جُنَّةً لِمَنْ صَبَرَ وَ لِبَاساً لِمَنِ اتَّقَى وَ ظَهِيراً لِمَنْ رَشَدَ وَ كَهْفاً لِمَنْ آمَنَ وَ أَمَنَةً لِمَنْ أَسْلَمَ وَ رَجَاءً لِمَنْ صَدَقَ وَ غِنًى لِمَنْ قَنِعَ

And an advancement for the one who is good, and a goodness for the one who is eager, and a shield for the one who is patient, and a clothing for the one who is pious, and a backer for the one is guided, and a cave for the one who believes, and an entrustment for the one who submits, and a hope for the one who ratifies, and sufficient for the one who is content.

فَذَلِكَ الْحَقُّ سَبِيلُهُ الْهُدَى وَ مَأْثُرَتُهُ الْمَجْدُ وَ صِفَتُهُ الْحُسْنَى فَهُوَ أَبْلَجُ الْمِنْهَاجِ مُشْرِقُ الْمَنَارِ ذَاكِي الْمِصْبَاحِ رَفِيعُ الْغَايَةِ يَسِيرُ الْمِضْمَارِ جَامِعُ الْحَلْبَةِ سَرِيعُ السَّبْقَةِ أَلِيمُ النَّقِمَةِ كَامِلُ الْعُدَّةِ كَرِيمُ الْفُرْسَانِ

So that is the Truth. The guidance is its way, and the glory is its narration, and the good deed are its qualities. Thus, it is the brightest of the manifestos, the shiniest of the minarets, the purest of the lanterns raised to the peak. Its entire track is easy to race upon. The punishment is painful (in order) to perfect the preparation of the benevolent horses.

فَالْإِيمَانُ مِنْهَاجُهُ وَ الصَّالِحَاتُ مَنَارُهُ وَ الْفِقْهُ مَصَابِيحُهُ وَ الدُّنْيَا مِضْمَارُهُ وَ الْمَوْتُ غَايَتُهُ وَ الْقِيَامَةُ حَلْبَتُهُ وَ الْجَنَّةُ سُبْقَتُهُ وَ النَّارُ نَقِمَتُهُ وَ التَّقْوَى عُدَّتُهُ وَ الْمُحْسِنُونَ فُرْسَانُهُ فَبِالْإِيمَانِ يُسْتَدَلُّ عَلَى الصَّالِحَاتِ وَ بِالصَّالِحَاتِ يُعْمَرُ الْفِقْهُ وَ بِالْفِقْهِ يُرْهَبُ الْمَوْتُ وَ بِالْمَوْتِ تُخْتَمُ الدُّنْيَا وَ بِالدُّنْيَا تَجُوزُ الْقِيَامَةَ وَ بِالْقِيَامَةِ تُزْلَفُ الْجَنَّةُ وَ الْجَنَّةُ حَسْرَةُ أَهْلِ النَّارِ وَ النَّارُ مَوْعِظَةُ الْمُتَّقِينَ وَ التَّقْوَى سِنْخُ الْإِيمَانِ .

So the Emān is its manifesto, and the righteous deeds are its minarets, and the understanding are its lamps, and the world is its race track, and the death is its peak, and the (Day of) Judgement and the Paradise is ahead and the Fire is its punishment; and by the death (life of the) worlds comes to an end, and by the (end of the) world the (Day of) Judgement is allowed (to take place), and by the (Day of) Judgement the Paradise is adorned; and the Paradise is a cause of regret of the people of the Fire; and the Fire is an admonition for the pious, and the piety is the root of Emān’.[97]

بَابُ صِفَةِ الْإِيمَانِ

Chapter 25 – Description of the Emān

بِالْإِسْنَادِ الْأَوَّلِ عَنِ ابْنِ مَحْبُوبٍ عَنْ يَعْقُوبَ السَّرَّاجِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) عَنِ الْإِيمَانِ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ الْإِيمَانَ عَلَى أَرْبَعِ دَعَائِمَ عَلَى الصَّبْرِ وَ الْيَقِينِ وَ الْعَدْلِ وَ الْجِهَادِ

By the former chain, from Ibn Mahboub, rom Yaqoub Al Sarraj, from Jabir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Amir Al-Momineen^-asws was asked about the Emān. So he^-asws said: ‘Allah^-azwj Mighty and Majestic Made the Emān to be upon four foundations – Upon the patience, and the conviction, and the justice, and the Jihad.

فَالصَّبْرُ مِنْ ذَلِكَ عَلَى أَرْبَعِ شُعَبٍ عَلَى الشَّوْقِ وَ الْإِشْفَاقِ وَ الزُّهْدِ وَ التَّرَقُّبِ فَمَنِ اشْتَاقَ إِلَى الْجَنَّةِ سَلَا عَنِ الشَّهَوَاتِ وَ مَنْ أَشْفَقَ مِنَ النَّارِ رَجَعَ عَنِ الْمُحَرَّمَاتِ وَ مَنْ زَهِدَ فِي الدُّنْيَا هَانَتْ عَلَيْهِ الْمُصِيبَاتُ وَ مَنْ رَاقَبَ الْمَوْتَ سَارَعَ إِلَى الْخَيْرَاتِ

So the patience from that, is upon four branches – The desire, and the fear, and the ascetism, and the vigilance. So the one who is desirous for the Paradise would disregard the lustful desires; and the one who fears from the Fire would back away from the Prohibitions; and the one who is ascetic in the world, the difficulties would be easy upon him (to bear); and the one who is vigilant of the death, would hasten to the goodness.

وَ الْيَقِينُ عَلَى أَرْبَعِ شُعَبٍ تَبْصِرَةِ الْفِطْنَةِ وَ تَأَوُّلِ الْحِكْمَةِ وَ مَعْرِفَةِ الْعِبْرَةِ وَ سُنَّةِ الْأَوَّلِينَ فَمَنْ أَبْصَرَ الْفِطْنَةَ عَرَفَ الْحِكْمَةَ وَ مَنْ تَأَوَّلَ الْحِكْمَةَ عَرَفَ الْعِبْرَةَ وَ مَنْ عَرَفَ الْعِبْرَةَ عَرَفَ السُّنَّةَ وَ مَنْ عَرَفَ السُّنَّةَ فَكَأَنَّمَا كَانَ مَعَ الْأَوَّلِينَ وَ اهْتَدَى إِلَى الَّتِي هِيَ أَقْوَمُ وَ نَظَرَ إِلَى مَنْ نَجَا بِمَا نَجَا وَ مَنْ هَلَكَ بِمَا هَلَكَ وَ إِنَّمَا أَهْلَكَ اللَّهُ مَنْ أَهْلَكَ بِمَعْصِيَتِهِ وَ أَنْجَى مَنْ أَنْجَى بِطَاعَتِهِ

And the conviction is upon four branches – Clever thinking, and the construed wisdom, and the lesson understood, and a Sunnah of the former ones. So the one who thinks cleverly would recognise the wisdom, and the one who construes the wisdom would recognise the lesson (to be learnt), and the one who recognises the lesson (to be learnt) would recognise the Sunnah, and the one who recognises the Sunnah, so it is as if he was with the former ones, and he would be guided to that which is upright, and he would look at the one who achieved salvation, what he had achieved salvation with, and the one who was destroyed, what he was destroyed by. And rather, destroyed is the one whom Allah^-azwj Destroys due to his disobedience, and salvaged is the one who is salvaged by his obedience’.

وَ الْعَدْلُ عَلَى أَرْبَعِ شُعَبٍ غَامِضِ الْفَهْمِ وَ غَمْرِ الْعِلْمِ وَ زَهْرَةِ الْحُكْمِ وَ رَوْضَةِ الْحِلْمِ فَمَنْ فَهِمَ فَسَّرَ جَمِيعَ الْعِلْمِ وَ مَنْ عَلِمَ عَرَفَ شَرَائِعَ الْحُكْمِ وَ مَنْ حَلُمَ لَمْ يُفَرِّطْ فِي أَمْرِهِ وَ عَاشَ فِي النَّاسِ حَمِيداً

And the justice is upon four branches – Depth of understanding, and vastness of knowledge, and the blossom of wisdom, and the garden of forbearance. So the one who understands would interpret the entirety of knowledge, and the one is knowledgeable would recognise the Laws of wisdom, and the one who is forbearing would not exaggerate in his matters, and would live among the people, praised.

وَ الْجِهَادُ عَلَى أَرْبَعِ شُعَبٍ عَلَى الْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ وَ الصِّدْقِ فِي الْمَوَاطِنِ وَ شَنَآنِ الْفَاسِقِينَ فَمَنْ أَمَرَ بِالْمَعْرُوفِ شَدَّ ظَهْرَ الْمُؤْمِنِ وَ مَنْ نَهَى عَنِ الْمُنْكَرِ أَرْغَمَ أَنْفَ الْمُنَافِقِ وَ أَمِنَ كَيْدَهُ وَ مَنْ صَدَقَ فِي الْمَوَاطِنِ قَضَى الَّذِي عَلَيْهِ وَ مَنْ شَنِئَ الْفَاسِقِينَ غَضِبَ لِلَّهِ وَ مَنْ غَضِبَ لِلَّهِ غَضِبَ اللَّهُ لَهُ

And the Jihād is upon four branches – Upon the enjoining of the good, and forbidding from the evil, and the truthfulness in the places, and shunning the transgressors. So the one who enjoins with the goodness would strengthen the back of the Momin, and the one who forbids from the evil would grind the nose of the hypocrites and thwart his plots, and the one who is truthful in the places, it would come to pass, that which is upon him, and the one who shuns the transgressors would be angered for the Sake of Allah^-azwj, and the one who is angered for the Sake of Allah^-azwj, Allah^-azwj would get Angered for him (against his enemies).

فَذَلِكَ الْإِيمَانُ وَ دَعَائِمُهُ وَ شُعَبُهُ .

So that is the Emān and its pillars and its branches.[98]

بَابُ فَضْلِ الْإِيمَانِ عَلَى الْإِسْلَامِ وَ الْيَقِينِ عَلَى الْإِيمَانِ

Chapter 26 – Superiority of the Emān over Al-Islām, and the (superiority of the) conviction over the Emān

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا أَخَا جُعْفٍ إِنَّ الْإِيمَانَ أَفْضَلُ مِنَ الْإِسْلَامِ وَ إِنَّ الْيَقِينَ أَفْضَلُ مِنَ الْإِيمَانِ وَ مَا مِنْ شَيْ‏ءٍ أَعَزَّ مِنَ الْيَقِينِ .

Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir who said,

‘Abu Abdullah^-asws said to me: ‘O brother of Jau’f! The Emān is superior than the Islām, and that ‘الْيَقِينَ’ the conviction is superior than the Emān, and there is nothing more cherished than ‘الْيَقِينَ’ the conviction’.[99]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْوَشَّاءِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْإِيمَانُ فَوْقَ الْإِسْلَامِ بِدَرَجَةٍ وَ التَّقْوَى فَوْقَ الْإِيمَانِ بِدَرَجَةٍ وَ الْيَقِينُ فَوْقَ التَّقْوَى بِدَرَجَةٍ وَ مَا قُسِمَ فِي النَّاسِ شَيْ‏ءٌ أَقَلُّ مِنَ الْيَقِينِ .

A number of our companions, from Sahl Bin Ziyad, and Al Husayn Bin Muhammad, from Moalla Bin Muhammad, altogether from Al Washha,

(It has been narrated) from Abu Al-Hassan^-asws, said, ‘I heard him^-asws saying: ‘The Emān is above the Islām by a level, and ‘التَّقْوَى’ the piety is above the Emān by a level, and ‘الْيَقِينَ’ the conviction is above ‘التَّقْوَى’ the piety by a level, and nothing has been distributed among the people as scarcely than ‘الْيَقِينَ’ the conviction’.[100]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ حُمْرَانَ بْنِ أَعْيَنَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ فَضَّلَ الْإِيمَانَ عَلَى الْإِسْلَامِ بِدَرَجَةٍ كَمَا فَضَّلَ الْكَعْبَةَ عَلَى الْمَسْجِدِ الْحَرَامِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Humran Bin Ayn who said,

‘I heard Abu Ja’far^-asws saying: ‘Allah^-azwj Preferred the Emān over the Islām by a degree just as He^-azwj Preferred the Kabah over ‘الْمَسْجِدِ الْحَرَامِ’ the Sacred Masjid’.[101]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ أَوْ غَيْرِهِ عَنْ عُمَرَ بْنِ أَبَانٍ الْكَلْبِيِّ عَنْ عَبْدِ الْحَمِيدِ الْوَاسِطِيِّ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا أَبَا مُحَمَّدٍ الْإِسْلَامُ دَرَجَةٌ قَالَ قُلْتُ نَعَمْ قَالَ وَ الْإِيمَانُ عَلَى الْإِسْلَامِ دَرَجَةٌ قَالَ قُلْتُ نَعَمْ قَالَ وَ التَّقْوَى عَلَى الْإِيمَانِ دَرَجَةٌ قَالَ قُلْتُ نَعَمْ قَالَ وَ الْيَقِينُ عَلَى التَّقْوَى دَرَجَةٌ قَالَ قُلْتُ نَعَمْ قَالَ فَمَا أُوتِيَ النَّاسُ أَقَلَّ مِنَ الْيَقِينِ وَ إِنَّمَا تَمَسَّكْتُمْ بِأَدْنَى الْإِسْلَامِ فَإِيَّاكُمْ أَنْ يَنْفَلِتَ مِنْ أَيْدِيكُمْ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Haroun Bin Al Jahm, or someone else, from Umar Bin Aban Al Kalby, from Abdul Hameed Al Wasity, from Abu Baseer who said,

‘Abu Abdullah^-asws said to me: ‘O Abu Muhammad! The Islām is at a level’. I said, ‘Yes’. He^-asws said: ‘The Emān is at a level over the Islām’. I said, ‘Yes’. He^-asws said: ‘And the piety is a level over the Emān’. I said, ‘Yes’. He^-asws said: ‘And ‘الْيَقِينَ’ the conviction is a level over ‘التَّقْوَى’ the piety’. I said, ‘Yes’. He^-asws said: ‘So the people have not been given anything scarcer than ‘الْيَقِينَ’ the conviction, and rather you are attached to the least of the Islām. Therefore beware of it escaping from your hands’.[102]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنِ الْإِيمَانِ وَ الْإِسْلَامِ فَقَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِنَّمَا هُوَ الْإِسْلَامُ وَ الْإِيمَانُ فَوْقَهُ بِدَرَجَةٍ وَ التَّقْوَى فَوْقَ الْإِيمَانِ بِدَرَجَةٍ وَ الْيَقِينُ فَوْقَ التَّقْوَى بِدَرَجَةٍ وَ لَمْ يُقْسَمْ بَيْنَ النَّاسِ شَيْ‏ءٌ أَقَلُّ مِنَ الْيَقِينِ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus who said,

‘I asked Abu Al-Hassan Al-Reza^-asws about the Emān and the Islām. So he^-asws said: ‘Abu Ja’far^-asws said: ‘But rather it is the Islām, and the Emān is above it by a level, and ‘التَّقْوَى’ the piety is above the Emān by a level, and ‘الْيَقِينَ’ the conviction if above the piety by a level; and there has not been distributed between the people anything scarcer than ‘الْيَقِينَ’ the conviction’.

قَالَ قُلْتُ فَأَيُّ شَيْ‏ءٍ الْيَقِينُ قَالَ التَّوَكُّلُ عَلَى اللَّهِ وَ التَّسْلِيمُ لِلَّهِ وَ الرِّضَا بِقَضَاءِ اللَّهِ وَ التَّفْوِيضُ إِلَى اللَّهِ قُلْتُ فَمَا تَفْسِيرُ ذَلِكَ قَالَ هَكَذَا قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) .

He (the narrator) said, ‘So which thing is ‘الْيَقِينَ’ the conviction?’ He^-asws said: ‘The reliance upon Allah^-azwj, and the submission to Allah^-azwj, and the pleasure with whatever Allah^-azwj has Judged, and the delegation (of the matters) to Allah^-azwj’. I said, ‘So what is the interpretation of that?’ He^-asws said: ‘That is how Abu Ja’far^-asws said it’.[103]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الرِّضَا ( عليه السلام ) قَالَ الْإِيمَانُ فَوْقَ الْإِسْلَامِ بِدَرَجَةٍ وَ التَّقْوَى فَوْقَ الْإِيمَانِ بِدَرَجَةٍ وَ الْيَقِينُ فَوْقَ التَّقْوَى بِدَرَجَةٍ وَ لَمْ يُقْسَمْ بَيْنَ الْعِبَادِ شَيْ‏ءٌ أَقَلُّ مِنَ الْيَقِينِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr,

(It has been narrated)from Al-Reza^-asws having said: ‘The Emān is above the Islām by a level, and the piety is above the Emān by a level, and the conviction is above the piety by a level, and there has not been distributed between the servants anything more scarcely than the conviction’.[104]

بَابُ حَقِيقَةِ الْإِيمَانِ وَ الْيَقِينِ

Chapter 27 – The reality of the Emān and ‘الْيَقِينَ’ (Yaqeen – the conviction)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ بَيْنَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي بَعْضِ أَسْفَارِهِ إِذْ لَقِيَهُ رَكْبٌ فَقَالُوا السَّلَامُ عَلَيْكَ يَا رَسُولَ اللَّهِ فَقَالَ مَا أَنْتُمْ فَقَالُوا نَحْنُ مُؤْمِنُونَ يَا رَسُولَ اللَّهِ قَالَ فَمَا حَقِيقَةُ إِيمَانِكُمْ قَالُوا الرِّضَا بِقَضَاءِ اللَّهِ وَ التَّفْوِيضُ إِلَى اللَّهِ وَ التَّسْلِيمُ لِأَمْرِ اللَّهِ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عُلَمَاءُ حُكَمَاءُ كَادُوا أَنْ يَكُونُوا مِنَ الْحِكْمَةِ أَنْبِيَاءَ فَإِنْ كُنْتُمْ صَادِقِينَ فَلَا تَبْنُوا مَا لَا تَسْكُنُونَ وَ لَا تَجْمَعُوا مَا لَا تَأْكُلُونَ وَ اتَّقُوا اللَّهَ الَّذِي إِلَيْهِ تُرْجَعُونَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ismail Bin Bazie, from Muhammad Bin Uzafir, from his father,

(It has been narrated) from Abu Ja’far^-asws having said: ‘While Rasool-Allah^-saww was in one of his^-saww journeys, he^-saww met some riders. So they said, ‘The greetings be upon you^-saww O Rasool-Allah^-saww! So he^-saww said: ‘What are you?’ So they said, ‘We are Momins, O Rasool-Allah^-saww! He^-saww said: ‘So what is the reality of your Emān?’ They said, ‘The agreeability with the Judgement of Allah^-azwj, and the delegation (of the matters) to Allah^-azwj, and the submission to the Command of Allah^-azwj’. So Rasool-Allah^-saww said: ‘Scholars, wise ones, almost they could happen to be from the wisdom of the Prophets^-as. So if you all are truthful, so do not build what you would not be dwelling it, and do not amass what you would not be consuming, and fear Allah^-azwj, to Whom you will be returning’.[105]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي مُحَمَّدٍ الْوَابِشِيِّ وَ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) صَلَّى بِالنَّاسِ الصُّبْحَ فَنَظَرَ إِلَى شَابٍّ فِي الْمَسْجِدِ وَ هُوَ يَخْفِقُ وَ يَهْوِي بِرَأْسِهِ مُصْفَرّاً لَوْنُهُ قَدْ نَحِفَ جِسْمُهُ وَ غَارَتْ عَيْنَاهُ فِي رَأْسِهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and Ali Bin Ibrahim, from his father, altogether, from Ibn Mahboub, from Abu Muhammad Al Wabishy and Ibrahim Bin Mihran, from Is’haq Bin Ammar who said,

‘I heard Abu Abdullah^-asws saying that Rasool-Allah^-saww prayed Salāt (leading) with the people in the morning. So he looked at a youth in the Masjid, and he was fearful and had hung his head, being pale of colour, his body being slim, and his eyes had sunk in his head.

فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كَيْفَ أَصْبَحْتَ يَا فُلَانُ قَالَ أَصْبَحْتُ يَا رَسُولَ اللَّهِ مُوقِناً فَعَجِبَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنْ قَوْلِهِ وَ قَالَ إِنَّ لِكُلِّ يَقِينٍ حَقِيقَةً فَمَا حَقِيقَةُ يَقِينِكَ

So Rasool-Allah^-saww said to him: ‘How is your morning, O so and so?’ He said, ‘I woke in the morning on ‘الْيَقِينَ’ conviction’. So Rasool-Allah^-saww was astounded from his words, and he^-saww said: ‘For every ‘الْيَقِينَ’ conviction there is a reality. So what is the reality of your الْيَقِينَ ‘’ conviction?’

فَقَالَ إِنَّ يَقِينِي يَا رَسُولَ اللَّهِ هُوَ الَّذِي أَحْزَنَنِي وَ أَسْهَرَ لَيْلِي وَ أَظْمَأَ هَوَاجِرِي فَعَزَفَتْ نَفْسِي عَنِ الدُّنْيَا وَ مَا فِيهَا حَتَّى كَأَنِّي أَنْظُرُ إِلَى عَرْشِ رَبِّي وَ قَدْ نُصِبَ لِلْحِسَابِ وَ حُشِرَ الْخَلَائِقُ لِذَلِكَ وَ أَنَا فِيهِمْ وَ كَأَنِّي أَنْظُرُ إِلَى أَهْلِ الْجَنَّةِ يَتَنَعَّمُونَ فِي الْجَنَّةِ وَ يَتَعَارَفُونَ وَ عَلَى الْأَرَائِكِ مُتَّكِئُونَ وَ كَأَنِّي أَنْظُرُ إِلَى أَهْلِ النَّارِ وَ هُمْ فِيهَا مُعَذَّبُونَ مُصْطَرِخُونَ وَ كَأَنِّي الْآنَ أَسْمَعُ زَفِيرَ النَّارِ يَدُورُ فِي مَسَامِعِي

So he said, ‘My conviction, O Rasool-Allah^-saww, it is that which grieves me. I stay awake during my night and am thirsty. I have withdrawn myself from the world and whatever is in it, to the extent that it is as if I am looking at the Throne of my Lord^-azwj, and He^-azwj has Established the Reckoning, and the creatures have been Resurrected for that, and I am among them; and it is as if I am looking at the people of the Paradise blissfully in the Paradise, and they are being introduced and they are reclining upon the raise couches; and it is as if I am looking at the people of the Fire, and they are being Punished in it, shrieking; and it is as if I am hearing the exhalation of the Fire circling in my ears’.

فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِأَصْحَابِهِ هَذَا عَبْدٌ نَوَّرَ اللَّهُ قَلْبَهُ بِالْإِيمَانِ ثُمَّ قَالَ لَهُ الْزَمْ مَا أَنْتَ عَلَيْهِ فَقَالَ الشَّابُّ ادْعُ اللَّهَ لِي يَا رَسُولَ اللَّهِ أَنْ أُرْزَقَ الشَّهَادَةَ مَعَكَ فَدَعَا لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَلَمْ يَلْبَثْ أَنْ خَرَجَ فِي بَعْضِ غَزَوَاتِ النَّبِيِّ ( صلى الله عليه وآله ) فَاسْتُشْهِدَ بَعْدَ تِسْعَةِ نَفَرٍ وَ كَانَ هُوَ الْعَاشِرَ .

So Rasool-Allah^-saww said to his^-saww companions, ‘This is a servant whose heart Allah^-azwj has Enlightened with the Emān’. Then he^-saww said to him: ‘Keep necessitating what you are upon’. So the youth said, ‘Supplicate for me, O Rasool-Allah^-saww, that I may be Graced with the martyrdom along with you^-saww’. So Rasool-Allah^-saww supplicated for him, and it was not long before he went out in one of the military expeditions of the Prophet^-saww, and he was martyred after nine persons, and he was the tenth’.[106]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اسْتَقْبَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حَارِثَةَ بْنَ مَالِكِ بْنِ النُّعْمَانِ الْأَنْصَارِيَّ فَقَالَ لَهُ كَيْفَ أَنْتَ يَا حَارِثَةَ بْنَ مَالِكٍ فَقَالَ يَا رَسُولَ اللَّهِ مُؤْمِنٌ حَقّاً فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِكُلِّ شَيْ‏ءٍ حَقِيقَةٌ فَمَا حَقِيقَةُ قَوْلِكَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Abdullah Bin Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww met Harise Bin Malik Bin Al-Numan Al-Ansary, so he^-saww said to him: ‘How are you, O Harisa Bin Malik?’ So he said, ‘O Rasool-Allah^-saww! A Momin truly’. So Rasool-Allah^-saww said him ‘For everything there is a reality. So what is the reality of your words?’

فَقَالَ يَا رَسُولَ اللَّهِ عَزَفَتْ نَفْسِي عَنِ الدُّنْيَا فَأَسْهَرَتْ لَيْلِي وَ أَظْمَأَتْ هَوَاجِرِي وَ كَأَنِّي أَنْظُرُ إِلَى عَرْشِ رَبِّي [وَ] قَدْ وُضِعَ لِلْحِسَابِ وَ كَأَنِّي أَنْظُرُ إِلَى أَهْلِ الْجَنَّةِ يَتَزَاوَرُونَ فِي الْجَنَّةِ وَ كَأَنِّي أَسْمَعُ عُوَاءَ أَهْلِ النَّارِ فِي النَّارِ

So he said, ‘O Rasool-Allah^-saww! I have withdrawn myself from the world, so I stay awake during my night and am thirsty, and it is as if I am looking at the Throne of my Lord^-azwj, and it has been placed for the Reckoning, and it is as if I am looking at the people of the Paradise visiting in the Paradise, and it is as if I am hearing the howling of the people of the Fire in the Fire’.

فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَبْدٌ نَوَّرَ اللَّهُ قَلْبَهُ أَبْصَرْتَ فَاثْبُتْ فَقَالَ يَا رَسُولَ اللَّهِ ادْعُ اللَّهَ لِي أَنْ يَرْزُقَنِي الشَّهَادَةَ مَعَكَ فَقَالَ اللَّهُمَّ ارْزُقْ حَارِثَةَ الشَّهَادَةَ فَلَمْ يَلْبَثْ إِلَّا أَيَّاماً حَتَّى بَعَثَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) سَرِيَّةً فَبَعَثَهُ فِيهَا فَقَاتَلَ فَقُتِلَ تِسْعَةٌ أَوْ ثَمَانِيَةٌ ثُمَّ قُتِلَ .

So Rasool-Allah^-saww said to him: ‘(You are) a servant whose heart Allah^-azwj has Enlightened. You have insight, so be steadfast’. So he said, ‘O Rasool-Allah^-saww! Supplicate for me that He^-azwj should Grace me with the martyrdom with you’. So he^-saww said: ‘O Allah^-azwj Grace the martyrdon to Harisa’. So it wasn’t long, only a few days, until Rasool-Allah^-saww sent a batallion, and sent him in it. So he fought and killed nine, or eight, then he was killed’.

وَ فِي رِوَايَةِ الْقَاسِمِ بْنِ بُرَيْدٍ عَنْ أَبِي بَصِيرٍ قَالَ اسْتُشْهِدَ مَعَ جَعْفَرِ بْنِ أَبِي طَالِبٍ بَعْدَ تِسْعَةِ نَفَرٍ وَ كَانَ هُوَ الْعَاشِرَ .

And in another repoted of Al-Qasim Bureyd, from Abu Baseer who said, ‘He was martyred with Ja’far^-as Bin Abu Talib^-as after nine people, and he was the tenth’.[107]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ إِنَّ عَلَى كُلِّ حَقٍّ حَقِيقَةً وَ عَلَى كُلِّ صَوَابٍ نُوراً .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated)from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Upon every ‘حَقٍّ’ Just/truth there is ‘حَقِيقَةً’ a reality, and upon every correct deed is ‘نُوراً’ a Light’.[108]

بَابُ التَّفَكُّرِ

Chapter 28 – The ‘التَّفَكُّرِ’ Contemplation

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ نَبِّهْ بِالتَّفَكُّرِ قَلْبَكَ وَ جَافِ عَنِ اللَّيْلِ جَنْبَكَ وَ اتَّقِ اللَّهَ رَبَّكَ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated)from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws was saying: ‘Awaken your heart with ‘التَّفَكُّرِ’ the contemplation, and roughen up your side at night (by standing for Salāt), and fear Allah^-azwj, your Lord^-azwj’.[109]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبَانٍ عَنِ الْحَسَنِ الصَّيْقَلِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَمَّا يَرْوِي النَّاسُ أَنَّ تَفَكُّرَ سَاعَةٍ خَيْرٌ مِنْ قِيَامِ لَيْلَةٍ قُلْتُ كَيْفَ يَتَفَكَّرُ قَالَ يَمُرُّ بِالْخَرِبَةِ أَوْ بِالدَّارِ فَيَقُولُ أَيْنَ سَاكِنُوكِ أَيْنَ بَانُوكِ مَا بَالُكِ لَا تَتَكَلَّمِينَ .

Ali Bin Ibrahim, from his father, from one of his companions, from Aban, from Al Hassan Al Sayqal who said,

‘I asked Abu Abdullah^-asws about what the people are reporting that ‘التَّفَكُّرِ’ the contemplation for a while is better than standing (for Salāt) at night. I said, ‘How should one contemplate?’ He should pass by the ruins, or by the (desolate) house, so he should be saying, ‘Where are your dwellers? Where are your builders? What is the matter you are not speaking?’[110]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَفْضَلُ الْعِبَادَةِ إِدْمَانُ التَّفَكُّرِ فِي اللَّهِ وَ فِي قُدْرَتِهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Muhammad Bin Abu Nasr, from one of his men,

(It has been narrated)from Abu Abdullah^-asws having said: ‘The most superior of the worship is being habitual in ‘التَّفَكُّرِ’ the contemplation regarding Allah^-azwj and regarding His^-azwj Ordainment’.[111]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) يَقُولُ لَيْسَ الْعِبَادَةُ كَثْرَةَ الصَّلَاةِ وَ الصَّوْمِ إِنَّمَا الْعِبَادَةُ التَّفَكُّرُ فِي أَمْرِ اللَّهِ عَزَّ وَ جَلَّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Moammar Bin Khalid who said,

‘I heard Abu Al-Hassan Al-Reza^-asws saying: ‘The worship is not the abundance of the Salāt and the Soām. But rather, the worship is ‘التَّفَكُّرِ’ the contemplation regarding the Command of Allah^-azwj Mighty and Majestic’.[112]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ إِسْمَاعِيلَ بْنِ سَهْلٍ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )   إِنَّ التَّفَكُّرَ يَدْعُو إِلَى الْبِرِّ وَ الْعَمَلِ بِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ismail Bin Sahl, from Hammad, from Rabie who said,

‘Abu Abdullah^-asws said: ‘Amir Al-Momineen^-asws said: ‘The ‘التَّفَكُّرِ’contemplation invites to the righteousness, and the acting by it’.[113]

بَابُ الْمَكَارِمِ

Chapter 29 – The Nobilities

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْهَيْثَمِ بْنِ أَبِي مَسْرُوقٍ عَنْ يَزِيدَ بْنِ إِسْحَاقَ شَعِرٍ عَنِ الْحُسَيْنِ بْنِ عَطِيَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمَكَارِمُ عَشْرٌ فَإِنِ اسْتَطَعْتَ أَنْ تَكُونَ فِيكَ فَلْتَكُنْ فَإِنَّهَا تَكُونُ فِي الرَّجُلِ وَ لَا تَكُونُ فِي وَلَدِهِ وَ تَكُونُ فِي الْوَلَدِ وَ لَا تَكُونُ فِي أَبِيهِ وَ تَكُونُ فِي الْعَبْدِ وَ لَا تَكُونُ فِي الْحُرِّ قِيلَ وَ مَا هُنَّ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Haysam Bin Abu Masrouq, from Yazeed Bin Is’haq Shairin, from Al Husayn Bin Atiyya,

(It has been narrated)from Abu Abdullah^-asws having said: ‘The nobilities are ten. So if you have the capacity that they should happen to be in you, so let it happen, for these can happen to be in the man and not happen to be in his son, and these can happen to be in the son and not happen to be in his father, and these can happen to be in the slave and not happen to be in the free (one)’. It was said, ‘And what are these?’

قَالَ صِدْقُ الْبَأْسِ وَ صِدْقُ اللِّسَانِ وَ أَدَاءُ الْأَمَانَةِ وَ صِلَةُ الرَّحِمِ وَ إِقْرَاءُ الضَّيْفِ وَ إِطْعَامُ السَّائِلِ وَ الْمُكَافَأَةُ عَلَى الصَّنَائِعِ وَ التَّذَمُّمُ لِلْجَارِ وَ التَّذَمُّمُ لِلصَّاحِبِ وَ رَأْسُهُنَّ الْحَيَاءُ .

He^-asws said: ‘True bravery, and truthful of the tongue, and paying the entrustments, and helping the relatives, and entertaining the guest, and feeding the beggar, and the rewarding upon the works, and the responsibility for the neighbour, and the responsibility for the companions – and the head of these is ‘الْحَيَاءُ’ the bashfulness’.[114]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَصَّ رُسُلَهُ بِمَكَارِمِ الْأَخْلَاقِ فَامْتَحِنُوا أَنْفُسَكُمْ فَإِنْ كَانَتْ فِيكُمْ فَاحْمَدُوا اللَّهَ وَ اعْلَمُوا أَنَّ ذَلِكَ مِنْ خَيْرٍ وَ إِنْ لَا تَكُنْ فِيكُمْ فَاسْأَلُوا اللَّهَ وَ ارْغَبُوا إِلَيْهِ فِيهَا

A number of our companions from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Abdullah Bin Muskan,

(It has been narrated)from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Specialised His^-azwj Rasools^-as with the noble mannerisms, so therefore examine yourselves. So if these were in you, then Praise Allah^-azwj and know that, that is from the goodness, and if these are not in you, then ask Allah^-azwj and hope to Him^-azwj regarding these’.

قَالَ فَذَكَرَهَا عَشَرَةً الْيَقِينَ وَ الْقَنَاعَةَ وَ الصَّبْرَ وَ الشُّكْرَ وَ الْحِلْمَ وَ حُسْنَ الْخُلُقِ وَ السَّخَاءَ وَ الْغَيْرَةَ وَ الشَّجَاعَةَ وَ الْمُرُوءَةَ

He (the narrator) said, ‘So he^-asws mentioned these ten as being – the conviiction, and the contentment, and the patience, and the gratefulness, and the forbearance, and the good mannerisms, and the generousity, and the sense of pride, and the bravery, and the magnanimity’.

قَالَ وَ رَوَى بَعْضُهُمْ بَعْدَ هَذِهِ الْخِصَالِ الْعَشَرَةِ وَ زَادَ فِيهَا الصِّدْقَ وَ أَدَاءَ الْأَمَانَةِ .

He (the narrator) said, ‘And some of them reported after these them characteristics and increase in it, the truthfulness and the paying of the entrusments’.[115]

عَنْهُ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْهَاشِمِيِّ عَنْ إِسْمَاعِيلَ بْنِ عَبَّادٍ قَالَ بَكْرٌ وَ أَظُنُّنِي قَدْ سَمِعْتُهُ مِنْ إِسْمَاعِيلَ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّا لَنُحِبُّ مَنْ كَانَ عَاقِلًا فَهِماً فَقِيهاً حَلِيماً مُدَارِياً صَبُوراً صَدُوقاً وَفِيّاً إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَصَّ الْأَنْبِيَاءَ بِمَكَارِمِ الْأَخْلَاقِ فَمَنْ كَانَتْ فِيهِ فَلْيَحْمَدِ اللَّهَ عَلَى ذَلِكَ وَ مَنْ لَمْ تَكُنْ فِيهِ فَلْيَتَضَرَّعْ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ لْيَسْأَلْهُ إِيَّاهَا

From him, from Bakr Bin Salih, from Ja’far Bin Muhammad Al Hashimy, from Ismail Bin Abbad who said,

‘Bakr said, and I think he heard it from Ismail, from Abu Abdullah Bin Bakr, from Abu Abdullah^-asws having said: ‘We^-asws love the one who was an intellectual, understanding, scholarly, forbearing, kind, patient, truthful, loyal. Allah^-azwj Mighty and Majestic Specialise the Prophets^-as with the noble mannerisms. So the one in whom these are, so let him Praise Allah^-azwj upon that, and the one in whom these do not happen to be, so let him beseech to Allah^-azwj Mighty and Majestic and let him ask Him^-azwj’.

قَالَ قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا هُنَّ قَالَ هُنَّ الْوَرَعُ وَ الْقَنَاعَةُ وَ الصَّبْرُ وَ الشُّكْرُ وَ الْحِلْمُ وَ الْحَيَاءُ وَ السَّخَاءُ وَ الشَّجَاعَةُ وَ الْغَيْرَةُ وَ الْبِرُّ وَ صِدْقُ الْحَدِيثِ وَ أَدَاءُ الْأَمَانَةِ .

He (the narrator) said, ‘I said, ‘May I be sacrificed for you^-asws! And what are these?’ He^-asws said: ‘These are – the piety, and the contentment, and the patience, and the gratefulness, and the forbearance, and the bashfulness, and the generosity, and the bravery, and the self-esteem, and the goodwill, and truthful of the discussion, and payment of the entrustment’.[116]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ ارْتَضَى لَكُمُ الْإِسْلَامَ دِيناً فَأَحْسِنُوا صُحْبَتَهُ بِالسَّخَاءِ وَ حُسْنِ الْخُلُقِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from one of his companions,

(It has been narrated)from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic is Pleased with you all with Al-Islām as a Religion, therefore make good your companionship with the generously, and good mannerisms’.[117]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )   الْإِيمَانُ أَرْبَعَةُ أَرْكَانٍ الرِّضَا بِقَضَاءِ اللَّهِ وَ التَّوَكُّلُ عَلَى اللَّهِ وَ تَفْوِيضُ الْأَمْرِ إِلَى اللَّهِ وَ التَّسْلِيمُ لِأَمْرِ اللَّهِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated)from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The Emān has four pillars/foundations/dimensions – the pleasure with the Judgement of Allah^-azwj, and the reliance upon Allah^-azwj, and delegation of the matters to Allah^-azwj, and the submission to the Command of Allah^-azwj’.[118]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ رَجُلٍ مِنْ بَنِي هَاشِمٍ قَالَ أَرْبَعٌ مَنْ كُنَّ فِيهِ كَمَلَ إِسْلَامُهُ وَ لَوْ كَانَ مِنْ قَرْنِهِ إِلَى قَدَمِهِ خَطَايَا لَمْ تَنْقُصْهُ الصِّدْقُ وَ الْحَيَاءُ وَ حُسْنُ الْخُلُقِ وَ الشُّكْرُ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Abdullah Bin Sinan,

(It has been narrated)from a man from the Clan of Hashim^-as, he^-asws said, ‘Four (things), if these are in someone, his Islām would be perfect, and even if he was in sin from his head to his feet, it would not incur him a loss – the truthfulness, and the bashfulness, and the good mannerisms, and the gratefulness’.[119]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي حَمْزَةَ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَ لَا أُخْبِرُكُمْ بِخَيْرِ رِجَالِكُمْ قُلْنَا بَلَى يَا رَسُولَ اللَّهِ قَالَ إِنَّ مِنْ خَيْرِ رِجَالِكُمُ التَّقِيَّ النَّقِيَّ السَّمْحَ الْكَفَّيْنِ النَّقِيَّ الطَّرَفَيْنِ الْبَرَّ بِوَالِدَيْهِ وَ لَا يُلْجِئُ عِيَالَهُ إِلَى غَيْرِهِ .

A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Ibn Riab, from Abu Hamza, from Jabir Bin Abdullah who said,

‘Rasool-Allah^-saww said: ‘Shall I^-saww inform you with the best of your men?’ We said, ‘Yes, O Rasool-Allah^-saww!’ The best of your men is the pious, and the clean, and the forgiving of the hands, clean of the two sides (mouth and backside), the righteous with the parents, and does not leave his dependants to be a burden on) others’.[120]

بَابُ فَضْلِ الْيَقِينِ

Chapter 30 – Superiority of the conviction

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنِ الْمُثَنَّى بْنِ الْوَلِيدِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ شَيْ‏ءٌ إِلَّا وَ لَهُ حَدٌّ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَمَا حَدُّ التَّوَكُّلِ قَالَ الْيَقِينُ قُلْتُ فَمَا حَدُّ الْيَقِينِ قَالَ أَلَّا تَخَافَ مَعَ اللَّهِ شَيْئاً .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washha, from Al Musna Bin Al Waleed, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is nothing except that there is a limit for it’. I said, ‘May I be sacrificed for you^-asws! So what is the limit of the reliance (upon Allah^-azwj)?’ He^-asws said: الْيَقِينَ ‘The conviction’. I said, ‘So what is the limit of the conviction?’ He^-asws said: ‘Not fearing anything along with Allah^-azwj’.[121]

عَنْهُ عَنْ مُعَلًّى عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ وَ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مِنْ صِحَّةِ يَقِينِ الْمَرْءِ الْمُسْلِمِ أَنْ لَا يُرْضِيَ النَّاسَ بِسَخَطِ اللَّهِ وَ لَا يَلُومَهُمْ عَلَى مَا لَمْ يُؤْتِهِ اللَّهُ فَإِنَّ الرِّزْقَ لَا يَسُوقُهُ حِرْصُ حَرِيصٍ وَ لَا يَرُدُّهُ كَرَاهِيَةُ كَارِهٍ وَ لَوْ أَنَّ أَحَدَكُمْ فَرَّ مِنْ رِزْقِهِ كَمَا يَفِرُّ مِنَ الْمَوْتِ لَأَدْرَكَهُ رِزْقُهُ كَمَا يُدْرِكُهُ الْمَوْتُ

From him, from Moalla, from Al Hassan Bin Ali A lWasha, from Abdullah Bin Sinan,

(It has been narrated)from Abu Abdullah^-asws,

and Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, deom Abu Wallad Al Hannat, and Abdullah Bin Sinan,

(It has been narrated)from Abu Abdullah^-asws having said: ‘It is from the correctness of the conviction, the personality of the Muslim that he does not please the people by Angering Allah^-azwj, and does not accuse them upon what Allah^-azwj did not Give him, for his sustenance is neither ushered by the greed not the greedy one, nor is it repelled by the dislike of the dislike; and if one of you were to flee from his sustenance just as he flees from the death, his sustenance would come across him just as he would come across the death’.

ثُمَّ قَالَ إِنَّ اللَّهَ بِعَدْلِهِ وَ قِسْطِهِ جَعَلَ الرَّوْحَ وَ الرَّاحَةَ فِي الْيَقِينِ وَ الرِّضَا وَ جَعَلَ الْهَمَّ وَ الْحَزَنَ فِي الشَّكِّ وَ السَّخَطِ .

Then he^-asws said: ‘Allah^-azwj, by His^-azwj Justice and His^-azwj Fairness Made the spirit and the rest to be in the conviction and the pleasure, and Made the worries and the grief to be in the doubt and the anger’.[122]

ابْنُ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الْعَمَلَ الدَّائِمَ الْقَلِيلَ عَلَى الْيَقِينِ أَفْضَلُ عِنْدَ اللَّهِ مِنَ الْعَمَلِ الْكَثِيرِ عَلَى غَيْرِ يَقِينٍ .

Ibn Mahboub, from Hisham Bin Salim who said,

‘I heard Abu Abdullah^-asws saying: ‘The small persistent deed upon the conviction is superior in the Presence of Allah^-azwj than the big deed performed without conviction’.[123]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  عَلَى الْمِنْبَرِ لَا يَجِدُ أَحَدُكُمْ طَعْمَ الْإِيمَانِ حَتَّى يَعْلَمَ أَنَّ مَا أَصَابَهُ لَمْ يَكُنْ لِيُخْطِئَهُ وَ مَا أَخْطَأَهُ لَمْ يَكُنْ لِيُصِيبَهُ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Aban, from Zurara,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said upon the pulpit: ‘Not one of you would find the food of the Emān until he knows that whatever hit him would not have missed him, and whatever missed him, would not have hit him’.[124]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( صلوات الله عليه )  جَلَسَ إِلَى حَائِطٍ مَائِلٍ يَقْضِي بَيْنَ النَّاسِ فَقَالَ بَعْضُهُمْ لَا تَقْعُدْ تَحْتَ هَذَا الْحَائِطِ فَإِنَّهُ مُعْوِرٌ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  حَرَسَ امْرَأً أَجَلُهُ فَلَمَّا قَامَ سَقَطَ الْحَائِطُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Zayd Al Shahaam,

(It has been narrated)from Abu Abdullah^-asws that Amir Al-Momineen^-asws was seated leaning by a wall giving judgements between the people, so one of them said, ‘You^-asws should not sit beneath this wall for it is vulnerable’. So Amir Al-Momineen^-asws said: ‘An evil man would guard (against) his death’. So when he^-asws arose, the wall collapsed’.

قَالَ وَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مِمَّا يَفْعَلُ هَذَا وَ أَشْبَاهَهُ وَ هَذَا الْيَقِينُ .

He (Abu Abdullah^-asws) said: ‘And it was so that Amir Al-Momineen^-asws was from the ones who did this and what resembles it, and this is the conviction’.[125]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ أَمَّا الْجِدارُ فَكانَ لِغُلامَيْنِ يَتِيمَيْنِ فِي الْمَدِينَةِ وَ كانَ تَحْتَهُ كَنْزٌ لَهُما فَقَالَ أَمَا إِنَّهُ مَا كَانَ ذَهَباً وَ لَا فِضَّةً وَ إِنَّمَا كَانَ أَرْبَعَ كَلِمَاتٍ لَا إِلَهَ إِلَّا أَنَا مَنْ أَيْقَنَ بِالْمَوْتِ لَمْ يَضْحَكْ سِنُّهُ وَ مَنْ أَيْقَنَ بِالْحِسَابِ لَمْ يَفْرَحْ قَلْبُهُ وَ مَنْ أَيْقَنَ بِالْقَدَرِ لَمْ يَخْشَ إِلَّا اللَّهَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Muhammad Bin Abu Nasr, from Safwan Al Jammal who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic [18:82] And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them both. So he^-asws said: ‘But, it was neither gold nor silver, and rather these were four sentences – There is no god except for Allah^-azwj. Surely the one who was convinced of the death would not laugh for his lifetime, and the one who is certain of the Reckoning his heart would not be happy, and the one who is certain of the Pre-determination would not fear anyone except Allah^-azwj’.[126]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ لَا يَجِدُ عَبْدٌ طَعْمَ الْإِيمَانِ حَتَّى يَعْلَمَ أَنَّ مَا أَصَابَهُ لَمْ يَكُنْ لِيُخْطِئَهُ وَ أَنَّ مَا أَخْطَأَهُ لَمْ يَكُنْ لِيُصِيبَهُ وَ أَنَّ الضَّارَّ النَّافِعَ هُوَ اللَّهُ عَزَّ وَ جَلَّ .

From him, from Ali Bin Al Hakam, from Safwan Al Jammal,

(It has been narrated)from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws was saying: ‘A servant will not find the food of the Emān until he knows that what hit him would not have happened to miss him, and that whatever missed him would not have happened to have hit him, and that the Harmer and the Benefiter, He^-azwj is Allah^-azwj Mighty and Majestic’.[127]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي حَمْزَةَ عَنْ سَعِيدِ بْنِ قَيْسٍ الْهَمْدَانِيِّ قَالَ نَظَرْتُ يَوْماً فِي الْحَرْبِ إِلَى رَجُلٍ عَلَيْهِ ثَوْبَانِ فَحَرَّكْتُ فَرَسِي فَإِذَا هُوَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ فِي مِثْلِ هَذَا الْمَوْضِعِ فَقَالَ نَعَمْ يَا سَعِيدَ بْنَ قَيْسٍ إِنَّهُ لَيْسَ مِنْ عَبْدٍ إِلَّا وَ لَهُ مِنَ اللَّهِ حَافِظٌ وَ وَاقِيَةٌ مَعَهُ مَلَكَانِ يَحْفَظَانِهِ مِنْ أَنْ يَسْقُطَ مِنْ رَأْسِ جَبَلٍ أَوْ يَقَعَ فِي بِئْرٍ فَإِذَا نَزَلَ الْقَضَاءُ خَلَّيَا بَيْنَهُ وَ بَيْنَ كُلِّ شَيْ‏ءٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Washa, from Abdullah Bin Sinan, from Abu Hamza, from Saeed Bin Qays Al Hamdany who said,

‘During the war, I looked at a man upon whom were two clothes. So I moved my horse and it was Amir Al-Momineen^-asws. So I said, ‘O Amir Al-Momineen^-asws! In the likes of this (clothes) in this place?’ So he^-asws said: ‘Yes, O Saeed Bin Qays! There is none from a servant except that there is for him, from Allah^-azwj, a protector, and two Angels are Allocated to be with him protecting him from him falling from the top of a mountain, or falling into a well. So when the Ordainment descends, they both leave him alone and between everything’.[128]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) يَقُولُ كَانَ فِي الْكَنْزِ الَّذِي قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ كانَ تَحْتَهُ كَنْزٌ لَهُما كَانَ فِيهِ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ عَجِبْتُ لِمَنْ أَيْقَنَ بِالْمَوْتِ كَيْفَ يَفْرَحُ وَ عَجِبْتُ لِمَنْ أَيْقَنَ بِالْقَدَرِ كَيْفَ يَحْزَنُ وَ عَجِبْتُ لِمَنْ رَأَى الدُّنْيَا وَ تَقَلُّبَهَا بِأَهْلِهَا كَيْفَ يَرْكَنُ إِلَيْهَا وَ يَنْبَغِي لِمَنْ عَقَلَ عَنِ اللَّهِ أَنْ لَا يَتَّهِمَ اللَّهَ فِي قَضَائِهِ وَ لَا يَسْتَبْطِئَهُ فِي رِزْقِهِ

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ali Bin Asbat who said,

‘I heard Abu Al-Hassan Al-Reza^-asws saying regarding the treasure which Allah^-azwj Mighty and Majestic [18:82] and there was beneath it a treasure belonging to them both. There was in it, ‘In the Name of Allah^-azwj, the Beneficent, the Merciful. How strange of the one who is certain of the death, how he is happy, and how strange for the one who is certain with the Pre-determination how he grieves, and how strange of the one who sees the world how it overturns its people how he can incline towards it, and it is befitting for the one who minds about Allah^-azwj that he does not accuse Allah^-azwj regarding His^-azwj Ordainment nor consider Him^-azwj as having Slowed-down regarding his sustenance’.

فَقُلْتُ جُعِلْتُ فِدَاكَ أُرِيدُ أَنْ أَكْتُبَهُ قَالَ فَضَرَبَ وَ اللَّهِ يَدَهُ إِلَى الدَّوَاةِ لِيَضَعَهَا بَيْنَ يَدَيَّ فَتَنَاوَلْتُ يَدَهُ فَقَبَّلْتُهَا وَ أَخَذْتُ الدَّوَاةَ فَكَتَبْتُهُ .

So I said, ‘May I be sacrificed for you^-asws! I want to write it down’. So he^-asws struck his hand, by Allah^-azwj, towards the inkpot in order to place it in front of me. So I grabbed hold of his^-asws hand, and I kissed it, and took the inkpot, so I wrote it down’.[129]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ الرَّحْمَنِ الْعَرْزَمِيِّ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ قَنْبَرٌ غُلَامُ عَلِيٍّ يُحِبُّ عَلِيّاً ( عليه السلام ) حُبّاً شَدِيداً فَإِذَا خَرَجَ عَلِيٌّ ( صلوات الله عليه )  خَرَجَ عَلَى أَثَرِهِ بِالسَّيْفِ فَرَآهُ ذَاتَ لَيْلَةٍ فَقَالَ يَا قَنْبَرُ مَا لَكَ فَقَالَ جِئْتُ لِأَمْشِيَ خَلْفَكَ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ وَيْحَكَ أَ مِنْ أَهْلِ السَّمَاءِ تَحْرُسُنِي أَوْ مِنْ أَهْلِ الْأَرْضِ فَقَالَ لَا بَلْ مِنْ أَهْلِ الْأَرْضِ فَقَالَ إِنَّ أَهْلَ الْأَرْضِ لَا يَسْتَطِيعُونَ لِي شَيْئاً إِلَّا بِإِذْنِ اللَّهِ مِنَ السَّمَاءِ فَارْجِعْ فَرَجَعَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abdul Rahman Al Arzamy, from his father,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Qanbar was a slave of Ali^-azwj who loved Ali^-asws with intense love. So when Ali^-asws went out, he went out upon his^-asws footsteps with the sword. So, one night, he^-asws saw him, and he^-asws said: ‘O Qanbar! What is the matter with you?’ So he said, ‘I came walking behind you^-asws, O Amir Al-Momineen^-asws’. He^-asws said: ‘Woe be unto you! Are you fortifying (protecting) me from the people of the sky or from the people of the earth?’ So he said, ‘No, but from the people of the earth’. So he^-asws said: ‘The people of the earth are not able to do anything to me^-asws except by the Permission of Allah^-azwj – from the sky, therefore return, return!’[130]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَمَّنْ ذَكَرَهُ قَالَ قِيلَ لِلرِّضَا ( عليه السلام ) إِنَّكَ تَتَكَلَّمُ بِهَذَا الْكَلَامِ وَ السَّيْفُ يَقْطُرُ دَماً فَقَالَ إِنَّ لِلَّهِ وَادِياً مِنْ ذَهَبٍ حَمَاهُ بِأَضْعَفِ خَلْقِهِ النَّمْلِ فَلَوْ رَامَهُ الْبَخَاتِيُّ لَمْ تَصِلْ إِلَيْهِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from the one who mentioned it who said,

‘It was said to Al-Reza^-asws, ‘You^-asws are speaking with this speech and the sword is dripping blood?’ So he^-asws said: ‘Allah^-azwj has a valley of gold, protecting it by the weakest of His^-azwj creatures, the ants. So even if it is sought by the Bukhaty (Persian camels) they would not arrive to it’.[131]

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[1] Al Kafi V 2 – The Book Of Belief and Disbelief CH 1 H 1

[2] Al Kafi V 2 – The Book Of Belief and Disbelief CH 1 H 2

[3] Al Kafi V 2 – The Book Of Belief and Disbelief CH 1 H 3

[4] Al Kafi V 2 – The Book Of Belief and Disbelief CH 1 H 4

[5] Al Kafi V 2 – The Book Of Belief and Disbelief CH 1 H 5

[6] Al Kafi V 2 – The Book Of Belief and Disbelief CH 1 H 6

[7] Al Kafi V 2 – The Book Of Belief and Disbelief CH 1 H 7

[8] Al Kafi V 2 – The Book Of Belief and Disbelief CH 2 H 1

[9] Al Kafi V 2 – The Book Of Belief and Disbelief CH 2 H 2

[10] Al Kafi V 2 – The Book Of Belief and Disbelief CH 2 H 3

[11] Al Kafi V 2 – The Book Of Belief and Disbelief CH 3 H 1

[12] Al Kafi V 2 – The Book Of Belief and Disbelief CH 3 H 2

[13] Al Kafi V 2 – The Book Of Belief and Disbelief CH 3 H 3

[14] Al Kafi V 2 – The Book Of Belief and Disbelief CH 4 H 1

[15] Al Kafi V 2 – The Book Of Belief and Disbelief CH 4 H 2

[16] Al Kafi V 2 – The Book Of Belief and Disbelief CH 4 H 3

[17] Al Kafi V 2 – The Book Of Belief and Disbelief CH 5 H 1

[18] Al Kafi V 2 – The Book Of Belief and Disbelief CH 6 H 1

[19] Al Kafi V 2 – The Book Of Belief and Disbelief CH 6 H 2

[20] Al Kafi V 2 – The Book Of Belief and Disbelief CH 6 H 3

[21] Al Kafi V 2 – The Book Of Belief and Disbelief CH 6 H 4

[22] Al Kafi V 2 – The Book Of Belief and Disbelief CH 6 H 5

[23] Al Kafi V 2 – The Book Of Belief and Disbelief CH 7 H 1

[24] Al Kafi V 2 – The Book Of Belief and Disbelief CH 7 H 2

[25] Al Kafi V 2 – The Book Of Belief and Disbelief CH 8 H 1

[26] Al Kafi V 2 – The Book Of Belief and Disbelief CH 9 H 1

[27] Al Kafi V 2 – The Book Of Belief and Disbelief CH 9 H 2

[28] Al Kafi V 2 – The Book Of Belief and Disbelief CH 9 H 3

[29] Al Kafi V 2 – The Book Of Belief and Disbelief CH 10 H 1

[30] Al Kafi V 2 – The Book Of Belief and Disbelief CH 10 H 2

[31] Al Kafi V 2 – The Book Of Belief and Disbelief CH 10 H 3

[32] Al Kafi V 2 – The Book Of Belief and Disbelief CH 10 H 4

[33] Al Kafi V 2 – The Book Of Belief and Disbelief CH 10 H 5

[34] Al Kafi V 2 – The Book Of Belief and Disbelief CH 11 H 1

[35] Al Kafi V 2 – The Book Of Belief and Disbelief CH 11 H 2

[36] Al Kafi V 2 – The Book Of Belief and Disbelief CH 11 H 3

[37] Al Kafi V 2 – The Book Of Belief and Disbelief CH 11 H 4

[38] Al Kafi V 2 – The Book Of Belief and Disbelief CH 11 H 5

[39] Al Kafi V 2 – The Book Of Belief and Disbelief CH 11 H 6

[40] Al Kafi V 2 – The Book Of Belief and Disbelief CH 12 H 1

[41] Al Kafi V 2 – The Book Of Belief and Disbelief CH 12 H 2

[42] Al Kafi V 2 – The Book Of Belief and Disbelief CH 13 H 1

[43] Al Kafi V 2 – The Book Of Belief and Disbelief CH 13 H 2

[44] Al Kafi V 2 – The Book Of Belief and Disbelief CH 13 H 3

[45] Al Kafi V 2 – The Book Of Belief and Disbelief CH 13 H 4

[46] Al Kafi V 2 – The Book Of Belief and Disbelief CH 13 H 5

[47] Al Kafi V 2 – The Book Of Belief and Disbelief CH 13 H 6

[48] Al Kafi V 2 – The Book Of Belief and Disbelief CH 13 H 7

[49] Al Kafi V 2 – The Book Of Belief and Disbelief CH 13 H 8

[50] Al Kafi V 2 – The Book Of Belief and Disbelief CH 13 H 9

[51] Al Kafi V 2 – The Book Of Belief and Disbelief CH 13 H 1

[52] Al Kafi V 2 – The Book Of Belief and Disbelief CH 13 H 11

[53] Al Kafi V 2 – The Book Of Belief and Disbelief CH 13 H 12

[54] Al Kafi V 2 – The Book Of Belief and Disbelief CH 13 H 13

[55] Al Kafi V 2 – The Book Of Belief and Disbelief CH 13 H 14

[56] Al Kafi V 2 – The Book Of Belief and Disbelief CH 13 H 15

[57] Al Kafi V 2 – The Book Of Belief and Disbelief CH 14 H 1

[58] Al Kafi V 2 – The Book Of Belief and Disbelief CH 14 H 2

[59] Al Kafi V 2 – The Book Of Belief and Disbelief CH 14 H 3

[60] Al Kafi V 2 – The Book Of Belief and Disbelief CH 14 H 4

[61] Al Kafi V 2 – The Book Of Belief and Disbelief CH 14 H 5

[62] Al Kafi V 2 – The Book Of Belief and Disbelief CH 14 H 6

[63] Al Kafi V 2 – The Book Of Belief and Disbelief CH 15 H 1

[64] Al Kafi V 2 – The Book Of Belief and Disbelief CH 15 H 2

[65] Al Kafi V 2 – The Book Of Belief and Disbelief CH 15 H 3

[66] Al Kafi V 2 – The Book Of Belief and Disbelief CH 15 H 4

[67] Al Kafi V 2 – The Book Of Belief and Disbelief CH 15 H 5

[68] Al Kafi V 2 – The Book Of Belief and Disbelief CH 16 H 1

[69] Al Kafi V 2 – The Book Of Belief and Disbelief CH 16 H 2

[70] Al Kafi V 2 – The Book Of Belief and Disbelief CH 17 H 1

[71] Al Kafi V 2 – The Book Of Belief and Disbelief CH 17 H 2

[72] Al Kafi V 2 – The Book Of Belief and Disbelief CH 17 H 3

[73] Firm belief

[74] The Imams^asws

[75] Al Kafi V 2 – The Book Of Belief and Disbelief CH 18 H 1

[76] Al Kafi V 2 – The Book Of Belief and Disbelief CH 18 H 2

[77] Al Kafi V 2 – The Book Of Belief and Disbelief CH 18 H 3

[78] Al Kafi V 2 – The Book Of Belief and Disbelief CH 18 H 4

[79] Al Kafi V 2 – The Book Of Belief and Disbelief CH 18 H 5

[80] Al Kafi V 2 – The Book Of Belief and Disbelief CH 18 H 6

[81] Al Kafi V 2 – The Book Of Belief and Disbelief CH 18 H 7

[82] Al Kafi V 2 – The Book Of Belief and Disbelief CH 18 H 8

[83] Al Kafi V 2 – The Book Of Belief and Disbelief CH 19 H 1

[84] Al Kafi V 2 – The Book Of Belief and Disbelief CH 20 H 1

[85] Al Kafi V 2 – The Book Of Belief and Disbelief CH 20 H 2

[86] Al Kafi V 2 – The Book Of Belief and Disbelief CH 22 H 1

[87] Al Kafi V 2 – The Book Of Belief and Disbelief CH 22 H 2

[88] Al Kafi V 2 – The Book Of Belief and Disbelief CH 22 H 3

[89] Al Kafi V 2 – The Book Of Belief and Disbelief CH 22 H 4

[90] Al Kafi V 2 – The Book Of Belief and Disbelief CH 23 H 1

[91] Al Kafi V 2 – The Book Of Belief and Disbelief CH 23 H 2

[92] Al Kafi V 2 – The Book Of Belief and Disbelief CH 23 H 3

[93] Al Kafi V 2 – The Book Of Belief and Disbelief CH 24 H 1

[94] Al Kafi V 2 – The Book Of Belief and Disbelief CH 24 H 2

[95] Al Kafi V 2 – The Book Of Belief and Disbelief CH 24 H 3

[96] Al Kafi V 2 – The Book Of Belief and Disbelief CH 24 H 4

[97] Al Kafi V 2 – The Book Of Belief and Disbelief CH 25 H 1

[98] Al Kafi V 2 – The Book Of Belief and Disbelief CH 26 H 1

[99] Al Kafi V 2 – The Book Of Belief and Disbelief CH 27 H 1

[100] Al Kafi V 2 – The Book Of Belief and Disbelief CH 27 H 2

[101] Al Kafi V 2 – The Book Of Belief and Disbelief CH 27 H 3

[102] Al Kafi V 2 – The Book Of Belief and Disbelief CH 27 H 4

[103] Al Kafi V 2 – The Book Of Belief and Disbelief CH 27 H 5

[104] Al Kafi V 2 – The Book Of Belief and Disbelief CH 27 H 6

[105] Al Kafi V 2 – The Book Of Belief and Disbelief CH 28 H 1

[106] Al Kafi V 2 – The Book Of Belief and Disbelief CH 28 H 2

[107] Al Kafi V 2 – The Book Of Belief and Disbelief CH 28 H 3

[108] Al Kafi V 2 – The Book Of Belief and Disbelief CH 28 H 4

[109] Al Kafi V 2 – The Book Of Belief and Disbelief CH 29 H 1

[110] Al Kafi V 2 – The Book Of Belief and Disbelief CH 29 H 2

[111] Al Kafi V 2 – The Book Of Belief and Disbelief CH 29 H 3

[112] Al Kafi V 2 – The Book Of Belief and Disbelief CH 29 H 4

[113] Al Kafi V 2 – The Book Of Belief and Disbelief CH 29 H 5

[114] Al Kafi V 2 – The Book Of Belief and Disbelief CH 30 H 1

[115] Al Kafi V 2 – The Book Of Belief and Disbelief CH 30 H 2

[116] Al Kafi V 2 – The Book Of Belief and Disbelief CH 30 H 3

[117] Al Kafi V 2 – The Book Of Belief and Disbelief CH 30 H 4

[118] Al Kafi V 2 – The Book Of Belief and Disbelief CH 30 H 5

[119] Al Kafi V 2 – The Book Of Belief and Disbelief CH 30 H 6

[120] Al Kafi V 2 – The Book Of Belief and Disbelief CH 30 H 7

[121] Al Kafi V 2 – The Book Of Belief and Disbelief CH 31 H 1

[122] Al Kafi V 2 – The Book Of Belief and Disbelief CH 31 H 2

[123] Al Kafi V 2 – The Book Of Belief and Disbelief CH 31 H 3

[124] Al Kafi V 2 – The Book Of Belief and Disbelief CH 31 H 4

[125] Al Kafi V 2 – The Book Of Belief and Disbelief CH 31 H 5

[126] Al Kafi V 2 – The Book Of Belief and Disbelief CH 31 H 6

[127] Al Kafi V 2 – The Book Of Belief and Disbelief CH 31 H 7

[128] Al Kafi V 2 – The Book Of Belief and Disbelief CH 31 H 8

[129] Al Kafi V 2 – The Book Of Belief and Disbelief CH 31 H 9

[130] Al Kafi V 2 – The Book Of Belief and Disbelief CH 31 H 10

[131] Al Kafi V 2 – The Book Of Belief and Disbelief CH 31 H 11