Bihar Al-Anwaar Volume 65 Part 3

1- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَيُّوبَ بْنِ الْحُرِّ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ فَوَقاهُ اللَّهُ سَيِّئاتِ ما مَكَرُوا فَقَالَ أَمَا لَقَدْ بَسَطُوا عَلَيْهِ وَ قَتَلُوهُ وَ لَكِنْ أَ تَدْرُونَ مَا وَقَاهُ وَقَاهُ أَنْ يَفْتِنُوهُ فِي دِينِهِ‏.

(The book) ‘Al-Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Numan, from Ayoub Bin Al Hurr,

‘From Abu Abdullah^-asws regarding Words of Allah^-azwj Mighty and Majestic: So Allah Saved him from the evil of what they planned, [40:45]. He^-asws said: ‘They had extended (their hands) to him and killed him (Momin from people of Pharaoh^-la). But do you know what He^‑azwj Saved him (from)? He^-saww Save him from being tempted in his religion’’.[1]

2- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ أَبِي جَمِيلَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ كَانَ فِي وَصِيَّةِ أَمِيرِ الْمُؤْمِنِينَ ع أَصْحَابَهُ اعْلَمُوا أَنَّ الْقُرْآنَ هُدَى اللَّيْلِ وَ النَّهَارِ وَ نُورُ اللَّيْلِ الْمُظْلِمِ عَلَى مَا كَانَ مِنْ جَهْدٍ وَ فَاقَةٍ فَإِذَا حَضَرَتْ بَلِيَّةٌ فَاجْعَلُوا أَمْوَالَكُمْ دُونَ أَنْفُسِكُمْ وَ إِذَا نَزَلَتْ نَازِلَةٌ فَاجْعَلُوا أَنْفُسَكُمْ دُونَ دِينِكُمْ

(The book) ‘Al-Kafi’ – From Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Abu Jameela who said,

‘Abu Abdullah^-asws said: ‘It was in a bequest of Amir Al-Momineen^-asws: ‘Know, that the Quran is a Guidance, day and night, and a light in the darkness of the night upon whatever was from the stress and destitution. So when an affliction presents itself, so make your wealth to be below your own selves, and when the descent (affliction) descends, so make yourselves to be besides your Religion.

فَاعْلَمُوا أَنَّ الْهَالِكَ مَنْ هَلَكَ دِينُهُ وَ الْحَرِيبَ مَنْ حُرِبَ دِينُهُ أَلَا وَ إِنَّهُ لَا فَقْرَ بَعْدَ الْجَنَّةِ أَلَا وَ إِنَّهُ لَا غِنَى بَعْدَ النَّارِ لَا يُفَكُّ أَسِيرُهَا وَ لَا يَبْرَأُ ضَرِيرُهَا.

And know, that the destroyed one, is one whose Religion is destroyed, and the ruined one is the one whose Religion is ruined. Indeed! There is no poverty after the (entry into the) Paradise, nor a richness after (entry into the) Hell. There is neither a freedom for its captives nor is there a cure for its harmed ones’’.[2]

3- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنِ الْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَلَامَةُ الدِّينِ وَ صِحَّةُ الْبَدَنِ خَيْرٌ مِنَ الْمَالِ وَ الْمَالُ زِينَةٌ مِنْ‏ زِينَةِ الدُّنْيَا حَسَنَةٌ.

(The book) ‘Al-Kafi’ – From Ali, from his father, from Hammad, from Rabie, from Al Fuzeyl,

‘From Abu Ja’far^-asws having said: ‘The safety of religion and health of the body are better than the wealth, and the wealth is an adornment from the good adornments of the world’’.[3]

4- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ بَعْضِ أَصْحَابِهِ قَالَ: كَانَ رَجُلٌ يَدْخُلُ عَلَى أَبِي عَبْدِ اللَّهِ ع مِنْ أَصْحَابِهِ فَصَبَرَ زَمَاناً لَا يَحُجُّ فَدَخَلَ عَلَيْهِ بَعْضُ مَعَارِفِهِ فَقَالَ لَهُ فُلَانٌ مَا فَعَلَ

(The book) ‘Al-Kafi’ – From the number, from Al Barqy, from Ibn Fazzal, from Yunus Bin Yaqoub, from one of his companions who said,

‘A man from his^-asws companions used to come over to Abu Abdullah^-asws, but he was absent for a time not performing Hajj. One of his acquaintances came over to him^-asws, so he^-asws said to him: ‘So and so, what happened to him?’

قَالَ فَجَعَلَ يُضَجِّعُ الْكَلَامَ فَظَنَّ [أَنَّهُ‏] إِنَّمَا يَعْنِي الْمَيْسَرَةَ وَ الدُّنْيَا

He went on laying down the speech, thinking that he, rather, had become rich, the affluent, and the worldly.

فَقَالَ أَبُو عَبْدِ اللَّهِ ع كَيْفَ دِينُهُ فَقَالَ كَمَا تُحِبُّ

Abu Abdullah^-asws said: ‘How is his Religion?’ He said, ‘Just as you^-asws love’.

فَقَالَ هُوَ وَ اللَّهِ الْغِنَى‏.

He^-asws said: ‘By Allah^-azwj! It is the richness’’.[4]

بيان رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: الْفَقْرُ الْمَوْتُ الْأَحْمَرُ فَقِيلَ لَهُ الْفَقْرُ مِنَ الدِّينَارِ وَ الدِّرْهَمِ فَقَالَ لَا وَ لَكِنْ مِنَ الدِّينِ.

Explanation – It is reported from the Prophet (s.a.w.) having said: ‘The poverty is the red death’. It was said to him, ‘The poverty is from the Dinars and the Dirhams!’ He^-saww said: ‘No, but it is from the religion’’.

5- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَخَذَ اللَّهُ مِيثَاقَ الْمُؤْمِنِ عَلَى أَنْ لَا تُصَدَّقَ مَقَالَتُهُ وَ لَا يَنْتَصِفَ مِنْ عَدُوِّهِ وَ مَا مِنْ مُؤْمِنٍ يَشْفِي نَفْسَهُ إِلَّا بِفَضِيحَتِهَا لِأَنَّ كُلَّ مُؤْمِنٍ مُلْجَمٌ‏.

(The book) ‘Al-Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Numan, from Dawood Bin Farqad,

‘From Abdullah^-asws having said: ‘Allah^-azwj Took the Covenant of the Momin that his words would not be ratified, nor will there be fairness to him from his enemy; and there is none from a Momin healing his soul (by taking revenge) except he would shame it, because every Momin is bridled (controlling his desires)’’.[5]

6- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ اللَّهَ أَخَذَ مِيثَاقَ الْمُؤْمِنِ عَلَى بَلَايَا أَرْبَعٍ أَشَدُّهَا عَلَيْهِ مُؤْمِنٌ يَقُولُ بِقَوْلِهِ يَحْسُدُهُ أَوْ مُنَافِقٌ يَقْفُو أَثَرَهُ أَوْ شَيْطَانٌ يُغْوِيهِ أَوْ كَافِرٌ يَرَى جِهَادَهُ فَمَا بَقَاءُ الْمُؤْمِنِ بَعْدَ هَذَا.

(The book) ‘Al-Kafi’ – From the number, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Abu Hamza Al Sumali,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj Took the Covenant of the Momin upon the four calamities, the severest of these upon him is the Momin saying (believing) with his word (belief), envying him, or a hypocrite pursuing his tracks (to fault him), or a Satan^-la deviating him, or a Kafir views to fight him. So, what would remain of the Momin after this!’’[6]

7- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا أَفْلَتَ الْمُؤْمِنُ مِنْ وَاحِدَةٍ مِنْ ثَلَاثٍ وَ لَرُبَّمَا اجْتَمَعَتِ الثَّلَاثَةُ عَلَيْهِ إِمَّا بَعْضُ مَنْ يَكُونُ مَعَهُ فِي الدَّارِ يُغْلِقُ عَلَيْهِ بَابَهُ يُؤْذِيهِ أَوْ جَارُهُ يُؤْذِيهِ أَوْ مَنْ فِي طَرِيقِهِ إِلَى حَوَائِجِهِ يُؤْذِيهِ

(The book) ‘Al-Kafi’ – From the number, from Al Baqy, from Ibn Isa, from Ibn Muskan,

‘From Abu Abdullah^-asws having said: ‘The Momin cannot escape from one of the three, and perhaps the three would be gathered upon him – either hatred of the one who happens to be with him in the house closing the door upon him, hurting him; or his neighbour would hurt him; or the one in his road to his needs, hurting him.

وَ لَوْ أَنَّ مُؤْمِناً عَلَى قُلَّةِ جَبَلٍ لَبَعَثَ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ شَيْطَاناً يُؤْذِيهِ وَ يَجْعَلُ اللَّهُ لَهُ مِنْ إِيمَانِهِ أُنْساً لَا يَسْتَوْحِشُ مَعَهُ إِلَى أَحَدٍ.

And even if a Momin were to be on top of a mountain, Allah^-azwj Mighty and Majestic would Send a Satan^-la to him, hurting him, and Allah^-azwj would Make his Eman to be a comfort for him, being with it he will not feel lonely to anyone’’.[7]

8- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ أَرْبَعٌ لَا يَخْلُو مِنْهُنَّ الْمُؤْمِنُ أَوْ وَاحِدَةٌ مِنْهُنَّ مُؤْمِنٌ يَحْسُدُهُ وَ هُوَ أَشَدُّهُنَّ عَلَيْهِ وَ مُنَافِقٌ يَقْفُو أَثَرَهُ أَوْ عَدُوٌّ يُجَاهِدُهُ أَوْ شَيْطَانٌ يُغْوِيهِ‏.

(The book) ‘Al-Kafi’ – From the number, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Dawood Bin Sirham who said,

‘I heard Abu Abdullah^-asws saying: ‘Four, the Momin will not be vacant from these, or one of these – (either) a Momin will envy him, and it is the severest upon him, and (or) a hypocrite pursuing his tracks (to fault him), or an enemy fighting him, or a Satan^-la deviating him’’.[8]

9- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَجْلَانَ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَشَكَا إِلَيْهِ رَجُلٌ الْحَاجَةَ فَقَالَ اصْبِرْ فَإِنَّ اللَّهَ سَيَجْعَلُ لَكَ فَرَجاً

(The book) ‘Al-Kafi’ – From the number, from Al Barqy, from Usman Bin Isa, from Muhammad Bin Ajlan who said,

‘I was in the presence of Abu Abdullah^-asws, and a man complained to him^-asws of the need. He^‑asws said: ‘Be patient for Allah^-azwj shall be making a relief for you!’

قَالَ ثُمَّ سَكَتَ سَاعَةً ثُمَّ أَقْبَلَ عَلَى الرَّجُلِ فَقَالَ أَخْبِرْنِي‏ عَنْ سِجْنِ الْكُوفَةِ كَيْفَ هُوَ

He (the narrator) said, ‘Then he^-asws was silent for a while, then faced towards the man. He^‑asws said: ‘Inform me about the prison of Al-Kufa, how is it?’

فَقَالَ أَصْلَحَكَ اللَّهُ ضَيِّقٌ مُنْتِنٌ وَ أَهْلُهُ بِأَسْوَإِ حَالٍ

He said, ‘May Allah^-azwj Keep you^-asws well! (It is) narrow, stinky, and its people (inmates) are in an evil state!’

قَالَ فَإِنَّمَا أَنْتَ فِي السِّجْنِ فَتُرِيدُ أَنْ تَكُونَ فِيهِ فِي سَعَةٍ أَ مَا عَلِمْتَ أَنَّ الدُّنْيَا سِجْنُ الْمُؤْمِنِ‏.

He^-asws said: ‘But rather, you are in the prison, and you are wanting to be in it in capaciousness. Don’t you know that the world is a prison for the Momin?’’[9]

وَ فِي الْحَدِيثِ‏ أَنَّهُ قَالَ ص لِفَاطِمَةَ ع يَا فَاطِمَةُ تَجَرَّعِي مَرَارَةَ الدُّنْيَا لِحَلَاوَةِ الْآخِرَةِ.

And in the Hadeeth, he^-saww said to (Syeda) Fatima^-asws: ‘O Fatima^-asws! Swallow the bitterness of the world for the sweetness of the Hereafter’’.[10]

وَ رُوِيَ‏ أَنَّ يَهُودِيّاً تَعَرَّضَ لِلْحَسَنِ بْنِ عَلِيٍّ ع وَ هُوَ فِي شَظَفٍ‏ مِنْ حَالِهِ وَ كُسُوفٍ مِنْ بَالِهِ وَ الْحَسَنُ ع رَاكِبٌ بَغْلَةً فَارِهَةً عَلَيْهِ ثِيَابٌ حَسَنَةٌ فَقَالَ جَدُّكَ يَقُولُ إِنَّ الدُّنْيَا سِجْنُ الْمُؤْمِنِ وَ جَنَّةُ الْكَافِرِ فَأَنَا فِي السِّجْنِ وَ أَنْتَ فِي الْجَنَّةِ

And it is reported that a Jew objected to Al-Hassan^-asws Bin Ali^-asws and he was in distress from his state, and eclipsed from his mind, while Al-Hassan^-asws was riding a mule, upon him^-asws were excellent clothes. He said, ‘Your^-asws grandfather^-saww said: ‘The world is a prison for the Momin and a Paradise for the Kafir’. I am in the prison while you^-asws are in the Paradise’.

فَقَالَ ع لَوْ عَلِمْتَ مَا لَكَ وَ مَا يَرْقُبُ لَكَ مِنَ الْعَذَابِ لَعَلِمْتَ أَنَّكَ مَعَ هَذَا الضُّرِّ هَاهُنَا فِي الْجَنَّةِ وَ لَوْ نَظَرْتَ إِلَى مَا أُعِدَّ لِي فِي الْآخِرَةِ لَعَلِمْتَ أَنِّي مُعَذَّبٌ فِي السِّجْنِ هَاهُنَا انْتَهَى.

He^-asws said: ‘Had you known what is for you and is waiting for you from the Punishment, you would know that even along with this harm, over here you are in Paradise; and had you looked at what is Prepared for me in the Hereafter, you would know that I^-asws am being punished over here in the prison’ – end’’.[11]

10- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ جَعَلَ وَلِيَّهُ فِي الدُّنْيَا غَرَضاً لِعَدُوِّهِ‏.

(The book) ‘Al-Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Sinan, from Ammar Bin Marwan, from Sama’at Bin Mihran,

‘From Abu Abdullah^-asws having said: ‘Allah^-azwj Makes His^-azwj friend in the world as a target for His^-azwj enemies’’.[12]

11- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ إِبْرَاهِيمَ الْحَذَّاءِ عَنْ مُحَمَّدِ بْنِ صَغِيرٍ عَنْ جَدِّهِ شُعَيْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ الدُّنْيَا سِجْنُ الْمُؤْمِنِ فَأَيُّ سِجْنٍ جَاءَ مِنْهُ خَيْرٌ.

(The book) ‘Al-Kafi’ – From the number, from Al Barqy, from Muhammad Bin Ali, from Ibrahim Al Haza’a, from Muhammad Bin Sagheer, from his grandfather Shueyb who said,

‘I heard Abu Abdullah^-asws saying: ‘The world is a prison for the Momin, so which prison any good has come out from it?’’[13]

بيان فأي سجن استفهام للإنكار و المعنى أنه ينبغي للمؤمن أن لا يتوقع الرفاهية في الدنيا.

Explanation – ‘So which prison’ – understanding the denial, and the meanin is that it is befitting for the Momin that he does not anticipate the luxuries in the world.

12- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ‏ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا مِنْ مُؤْمِنٍ إِلَّا وَ قَدْ وَكَّلَ اللَّهُ بِهِ أَرْبَعَةً شَيْطَاناً يُغْوِيهِ يُرِيدُ أَنْ يُضِلَّهُ وَ كَافِراً يُقَاتِلُهُ وَ مُؤْمِناً يَحْسُدُهُ وَ هُوَ أَشَدُّهُمْ عَلَيْهِ وَ مُنَافِقاً يَتْبَعُ عَثَرَاتِهِ‏.

(The book) ‘Al-Kafi’ – From Ali, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,

‘From Abu Abdullah^-asws having said: ‘There is none from a Momin except and Allah^-azwj has Allocated a Satan^-la deviating him, intending to stray him, and a Kafir to fight him, and a Momin to envy him, and it is the severest of them upon him, and a hypocrite pursuing his tracks (to fault him)’’.[14]

5 13- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ‏ إِذَا مَاتَ الْمُؤْمِنُ خَلَّى عَلَى جِيرَانِهِ مِنَ الشَّيَاطِينِ عَدَدَ رَبِيعَةَ وَ مُضَرَ كَانُوا مُشْتَغِلِينَ بِهِ‏.

(The book) ‘Al-Kafi’ – From the number, from Sahl Bin Ziyad, from Ibn Mahboub, from Amro Bin Shimr, from Jabir,

‘From Abu Ja’far^-asws, he (the narrator) said, ‘I heard him^-asws saying: ‘When the Momin dies, Satans^-la of the number of (the tribes of) Rabie and Muzar become free, who were pre-occupied with him’’.[15]

14- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا كَانَ وَ لَا يَكُونُ وَ لَيْسَ بِكَائِنٍ مُؤْمِنٌ إِلَّا وَ لَهُ جَارٌ يُؤْذِيهِ وَ لَوْ أَنَّ مُؤْمِناً فِي جَزِيرَةٍ مِنْ جَزَائِرِ الْبَحْرِ لَانْبَعَثَ لَهُ مَنْ يُؤْذِيهِ‏.

(The book) ‘Al-Kafi’ – From the number, from Sahl, from Yahya Bin Al Mubarik, from Abdullah Bin Jabalah, from Is’haq Bin Ammar,

‘From Abu Abdullah^-asws having said: ‘There has not been, nor is there being, nor will there be any Momin except and for him is a neighbour hurting him; and even if a Momin were to be in an island from the islands of the sea, we^-asws shall send someone to him, to bother him’’.[16]

15- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَبِي عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا كَانَ فِيمَا مَضَى وَ لَا فِيمَا بَقِيَ وَ لَا فِيمَا أَنْتُمْ فِيهِ مُؤْمِنٌ إِلَّا وَ لَهُ جَارٌ يُؤْذِيهِ‏.

(The book) ‘Al-Kafi’ – From Muhammad Bin Yahya, from Abu Isa, from Ali Bin Al Hakam, from Abu Ayoub, from Is’haq Bin Ammar,

‘From Abu Abdullah^-asws having said: ‘There has not been in the past, nor will there be in what remains, nor in (times) what you are in, any Momin except and for him is a neighbour bothering him’’.[17]

16- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ‏ مَا كَانَ وَ لَا يَكُونُ إِلَى أَنْ يَقُومَ السَّاعَةُ مُؤْمِنٌ إِلَّا وَ لَهُ جَارٌ يُؤْذِيهِ‏.

(The book) ‘Al-Kafi’ – From Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I heard him^-asws saying: ‘There has not been, nor will there be up to the establishment of the Hour, any Momin except and for him is a neighbour bothering him’’.[18]

17- شي، تفسير العياشي عَنْ أَبِي خَالِدٍ الْكَابُلِيِّ قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع‏ لَوَدِدْتُ أَنَّهُ أُذِنَ لِي فَكَلَّمْتُ النَّاسَ ثَلَاثاً ثُمَّ صَنَعَ اللَّهُ بِي مَا أَحَبَّ

Tafseer Al-Ayyashi – From Abu Khalid Al Kabuly who said,

‘Ali^-asws Bin Al-Husayn^-asws said: ‘I^-asws would love it if He^-azwj would Allow me^-asws so I^-asws would speak to the people’ – thrice – ‘then Allah^-azwj can Deal with me^-asws with what I^-asws like’.

قَالَ بِيَدِهِ عَلَى صَدْرِهِ ثُمَّ قَالَ وَ لَكِنَّهَا عَزْمَةٌ مِنَ اللَّهِ أَنْ نَصْبِرَ

Then he^-asws placed his^-asws hand upon his ^-asws chest, then said: ‘But it is a Determination from Allah^-azwj that we^-asws be patient’.

ثُمَّ تَلَا هَذِهِ الْآيَةَ وَ لَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُوا الْكِتابَ مِنْ قَبْلِكُمْ وَ مِنَ الَّذِينَ أَشْرَكُوا أَذىً كَثِيراً وَ إِنْ تَصْبِرُوا وَ تَتَّقُوا فَإِنَّ ذلِكَ‏ مِنْ عَزْمِ الْأُمُورِ وَ أَقْبَلَ يَرْفَعُ يَدَهُ وَ يَضَعُهَا عَلَى صَدْرِهِ‏.

Then he^-asws recited this Verse: You will be Tested regarding your wealth and your selves, and you will hear from those who have been Given the Book before you and from those who are Polytheists, much annoying talk; and if you are patient and fear, then that is from the determined matters [3:186], and he turned raising his^-asws hand and placed his^-asws hand upon his^-asws chest’’.[19]

بيان الغرض أن الله تعالى لم يؤذن لنا في دولة الباطل أن نظهر الحق علانية و نخرج ما في صدورنا من علوم لا يحتملها الناس و لو كنا مأذونين لأظهرناها و لم نبال بما أصابنا منهم

Explanation – The purpose is that Allah^-azwj the Exalted has not Permitted for us^-asws, being in the government of falsehood, that we^-asws should reveal the truth openly and bring out the knowledge what is in our^-asws chests. The people will not tolerate it, and had we^-asws been Permitted, we^-asws would have revealed and not cared of what could have afflicted us from them.

و لكن الله عزم علينا بالصبر و التقية في دول الظالمين و لذا أشار ع بيده إلى صدره فإن العلم مكتوم فيه كما قال أمير المؤمنين ع إن هاهنا لعلما جما لو وجدت له حملة.

But Allah^-azwj has Determine upon us^-asws to be with the patience and the Taqiyyah (dissimulation) in the government of the oppressors, and for that is his^-asws indicating by his^-asws hand to his^-asws chest, for the knowledge is hidden in it. Amir Al-Momineen^-asws said: ‘Over here there is immense knowledge, if only I^-asws could find a bearer for it’.

18- ل، الخصال عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: أَخَذَ اللَّهُ مِيثَاقَ الْمُؤْمِنِ عَلَى أَنْ لَا يُقْبَلَ قَوْلُهُ وَ لَا يُصَدَّقَ حَدِيثُهُ وَ لَا يَنْتَصِفَ مِنْ عَدُوِّهِ وَ لَا يَشْفِيَ غَيْظَهُ إِلَّا بِفَضِيحَةِ نَفْسِهِ لِأَنَّ كُلَّ مُؤْمِنٍ مُلْجَمٌ‏.

(The book) ‘Al-Khisaal’ – From Ibn Al Waleed, from Al Saffar, from Ibn Yazeed, from Muhammad Bin Sinan, raising it to,

‘Abu Abdullah^-asws having said: ‘Allah^-azwj Took the Covenant upon the Momin based upon that his word would not be accepted, nor would his Hadeeth be ratified, nor will he get fairness from his enemy, nor will his rage be healed (by taking revenge) except by disgracing himself, because every Momin is bridled’’.[20]

19- ل، الخصال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ أَسْبَاطٍ عَنْ مَالِكٍ عَنْ مِسْمَعِ بْنِ مَالِكٍ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: يَا سَمَاعَةُ لَا يَنْفَكُّ الْمُؤْمِنُ مِنْ خِصَالٍ أَرْبَعٍ مِنْ جَارٍ يُؤْذِيهِ وَ شَيْطَانٍ يُغْوِيهِ وَ مُنَافِقٍ يَقْفُو أَثَرَهُ وَ مُؤْمِنٍ يَحْسُدُهُ

(The book) ‘Al-Khisaal’ – From his father, from Sa’ad, from Ibn Abu Al Khattab, from Ibn Asbaat, from Malik, from Misma’a Bin Malik, from Sama’at,

‘From Abu Abdullah^-asws having said: ‘O Sama’at! The Momin is not negated from four characteristics – from a neighbour bothering him, and a Satan^-la deviating him, and a hypocrite pursuing his tracks (to fault him), and a Momin envying him’.

ثُمَّ قَالَ يَا سَمَاعَةُ أَمَا إِنَّهُ أَشَدُّهُمْ عَلَيْهِ قُلْتُ كَيْفَ ذَاكَ قَالَ إِنَّهُ يَقُولُ فِيهِ الْقَوْلَ فَيُصَدَّقُ عَلَيْهِ‏.

Then he^-asws said: ‘O Sama’at! But it is the severest upon him!’ I said, ‘How is that so?’ He^-asws said: ‘He (Momin) would speak the word regarding him, and it would be ratified against him’’.[21]

باب 24 الفرق بين الإيمان و الإسلام و بيان معانيهما و بعض شرائطهما

CHAPTER 24 – THE DIFFERENCE BETWEEN THE EMAN AND THE ISLAM, AND EXPLANATION AND SOME OF ITS CONDITIONS

الآيات

THE VERSES –

البقرة رَبَّنا وَ اجْعَلْنا مُسْلِمَيْنِ لَكَ وَ مِنْ ذُرِّيَّتِنا أُمَّةً مُسْلِمَةً لَكَ‏

(Surah) Al Baqra – Our Lord! And Make us both submissive to You, and from our offspring a community submitting to You, [2:128]

إلى قوله تعالى‏ إِذْ قالَ لَهُ رَبُّهُ أَسْلِمْ قالَ أَسْلَمْتُ لِرَبِّ الْعالَمِينَ

Up to Words of the Exalted: When his Lord said to him: Submit, he said: I submit to the Lord of the worlds [2:131]

وَ وَصَّى بِها إِبْراهِيمُ بَنِيهِ وَ يَعْقُوبُ يا بَنِيَّ إِنَّ اللَّهَ اصْطَفى‏ لَكُمُ الدِّينَ فَلا تَمُوتُنَّ إِلَّا وَ أَنْتُمْ مُسْلِمُونَ

And Ibrahim bequeath with it to his sons and (so did) Yaqoub: ‘O my sons! Surely Allah has Chosen for you the Religion, therefore do not be dying unless while you are submitting [2:132]

أَمْ كُنْتُمْ شُهَداءَ إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ إِذْ قالَ لِبَنِيهِ ما تَعْبُدُونَ مِنْ بَعْدِي قالُوا نَعْبُدُ إِلهَكَ وَ إِلهَ آبائِكَ إِبْراهِيمَ وَ إِسْماعِيلَ وَ إِسْحاقَ إِلهاً واحِداً وَ نَحْنُ لَهُ مُسْلِمُونَ‏

Or! Were you witnesses when death presented to Yaqoob, when he said to his sons: ‘Who will you be worshiping after me’? They said: ‘We will worship your God and the God of your forefathers, Ibrahim, and Ismail and Is’haq, one God, and to Him we are submitting [2:133]

و قال عز و جل‏ يا أَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً وَ لا تَتَّبِعُوا خُطُواتِ الشَّيْطانِ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ‏

And Mighty and Majestic Said: O you those who are believing! Enter into the submission all (of you) and do not follow the footsteps of Satan; he is for you all, a Clarified enemy [2:208]

آل عمران‏ إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلامُ‏

(Surah) Aal-e-Imran: The Religion in the Presence of Allah is Al-Islam; [3:19]

إلى قوله تعالى‏ فَإِنْ حَاجُّوكَ فَقُلْ أَسْلَمْتُ وَجْهِيَ لِلَّهِ وَ مَنِ اتَّبَعَنِ وَ قُلْ لِلَّذِينَ أُوتُوا الْكِتابَ وَ الْأُمِّيِّينَ أَ أَسْلَمْتُمْ فَإِنْ أَسْلَمُوا فَقَدِ اهْتَدَوْا

Up to Words of the Exalted: But if they dispute with you, then say: ‘I submitted my face to Allah and (so has) the one who follows me’; and say to those who have been Given the Book and the illiterate: ‘Will you not submit yourselves?’ So if they do submit then indeed, they are Guided; [3:20]

و قال سبحانه‏ قالَ الْحَوارِيُّونَ نَحْنُ أَنْصارُ اللَّهِ آمَنَّا بِاللَّهِ وَ اشْهَدْ بِأَنَّا مُسْلِمُونَ‏

And the Glorious Said: The disciples said: ‘We are helpers of Allah. We believe in Allah and testify that we are submitting ones [3:52]

إلى قوله تعالى‏ قُلْ يا أَهْلَ الْكِتابِ تَعالَوْا إِلى‏ كَلِمَةٍ سَواءٍ بَيْنَنا وَ بَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَ لا نُشْرِكَ بِهِ شَيْئاً وَ لا يَتَّخِذَ بَعْضُنا بَعْضاً أَرْباباً مِنْ دُونِ اللَّهِ فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ‏

And the Glorious Said: Say: ‘O People of the Book! Come to an equitable word between us and you that we shall not worship any except Allah and (that) we shall not associate anything with Him, and (that) some of us shall not take others as lords besides Allah’; but if they turn back, then say: ‘Bear witness that we are the submitting ones (Muslims)’ [3:64]

و قال سبحانه‏ وَ لكِنْ كانَ حَنِيفاً مُسْلِماً وَ ما كانَ مِنَ الْمُشْرِكِينَ‏

And the Glorious Said: but he was (an) upright (man), a Muslim (submitter), and he was not from the Polytheists [3:67]

و قال تعالى‏ وَ لا يَأْمُرَكُمْ أَنْ تَتَّخِذُوا الْمَلائِكَةَ وَ النَّبِيِّينَ أَرْباباً أَ يَأْمُرُكُمْ بِالْكُفْرِ بَعْدَ إِذْ أَنْتُمْ مُسْلِمُونَ‏

And the Exalted Said: And He did not Command you all that you should be taking the Angels and the Prophets as lords. Would He Command you with the Kufr after your being Muslims (submitters)? [3:80]

إلى قوله تعالى‏ أَ فَغَيْرَ دِينِ اللَّهِ يَبْغُونَ وَ لَهُ أَسْلَمَ مَنْ فِي السَّماواتِ وَ الْأَرْضِ طَوْعاً وَ كَرْهاً وَ إِلَيْهِ يُرْجَعُونَ

Up to Words of the Exalted: Is it other than Allah’s Religion they are seeking? And to Him submit the ones is in the skies and the earth, willingly and unwillingly, and to Him they would be returning [3:83]

قُلْ آمَنَّا بِاللَّهِ وَ ما أُنْزِلَ عَلَيْنا وَ ما أُنْزِلَ عَلى‏ إِبْراهِيمَ وَ إِسْماعِيلَ وَ إِسْحاقَ‏ إلى قوله‏ وَ نَحْنُ لَهُ مُسْلِمُونَ

Say: ‘We believe in Allah and what has been Revealed unto us, and what was Revealed to Ibrahim and Ismail and Is’haq and Yaqoub – Up to His^-azwj Words: and to Him are we submitting [3:84]

وَ مَنْ يَبْتَغِ غَيْرَ الْإِسْلامِ دِيناً فَلَنْ يُقْبَلَ مِنْهُ وَ هُوَ فِي الْآخِرَةِ مِنَ الْخاسِرِينَ‏

And the one who seeks other than Islam as a Religion, it will never be Accepted from him, and in the Hereafter, he would be from the losers [3:85]

و قال تعالى‏ يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقاتِهِ وَ لا تَمُوتُنَّ إِلَّا وَ أَنْتُمْ مُسْلِمُونَ

And the Exalted Said: O you who believe! Fear Allah as is His right to be feared and do not be dying except and you are submitters [3:102]

وَ اعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعاً وَ لا تَفَرَّقُوا

And hold firmly with the Rope of Allah altogether and do not be disunited [3:103]

النساء فَلا وَ رَبِّكَ لا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيما شَجَرَ بَيْنَهُمْ ثُمَّ لا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجاً مِمَّا قَضَيْتَ وَ يُسَلِّمُوا تَسْلِيماً

(Surah) Al Nisaa: But no! By your Lord! They are not believing until they make you a judge regarding what they are quarrelling between them, then not find any objection within themselves from what you judge, and they accept submissively [4:65]

و قال تعالى‏ يا أَيُّهَا الَّذِينَ آمَنُوا إِذا ضَرَبْتُمْ فِي سَبِيلِ اللَّهِ فَتَبَيَّنُوا وَ لا تَقُولُوا لِمَنْ أَلْقى‏ إِلَيْكُمُ السَّلامَ لَسْتَ مُؤْمِناً تَبْتَغُونَ عَرَضَ الْحَياةِ الدُّنْيا فَعِنْدَ اللَّهِ مَغانِمُ كَثِيرَةٌ كَذلِكَ كُنْتُمْ مِنْ قَبْلُ فَمَنَّ اللَّهُ عَلَيْكُمْ فَتَبَيَّنُوا إِنَّ اللَّهَ كانَ بِما تَعْمَلُونَ خَبِيراً

And the Exalted Said: O you who believe! When you strike (swords) in the Way of Allah, distinguish, and do not be saying for the one who casts the peace towards you, ‘He isn’t a Momin’. Are you seeking the life of the world? But, in the Presence of Allah are abundant gains. Like that is how you used to be before, then Allah Favoured upon you. Therefore distinguish (first). Allah would always be Informed of what you are doing [4:94]

المائدة الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَ أَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَ رَضِيتُ لَكُمُ الْإِسْلامَ دِيناً

(Surah) Al Maidah: Today I Perfected your Religion for you and Completed My Favour upon you and am Pleased with Al-Islam as a Religion for you [5:3]

و قال تعالى‏ يا أَيُّهَا الرَّسُولُ لا يَحْزُنْكَ الَّذِينَ يُسارِعُونَ فِي الْكُفْرِ مِنَ الَّذِينَ قالُوا آمَنَّا بِأَفْواهِهِمْ وَ لَمْ تُؤْمِنْ قُلُوبُهُمْ‏

And the Exalted Said: O you Rasool! Do not let them grieve you, those who are hastening into Kufr, from those who are saying, ‘We believe’, with their mouths while their hearts are not believing [5:41]

و قال سبحانه‏ وَ إِذْ أَوْحَيْتُ إِلَى الْحَوارِيِّينَ أَنْ آمِنُوا بِي وَ بِرَسُولِي قالُوا آمَنَّا وَ اشْهَدْ بِأَنَّنا مُسْلِمُونَ‏

And the Glorious Said: And when I Revealed to the disciples, saying: “Believe in Me and in My Rasool!” They said: ‘We believe and testify that we are submitters’ [5:111]

الأنعام وَ أُمِرْنا لِنُسْلِمَ لِرَبِّ الْعالَمِينَ

(Surah) Al Anaam: and we are Commanded to submit to the Lord of the worlds [6:71]

و قال تعالى‏ فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلامِ‏

And the Exalted Said: So the one who wants Allah to Guide him, He would Expand his chest for Al-Islam, [6:125]

هود فَإِلَّمْ يَسْتَجِيبُوا لَكُمْ فَاعْلَمُوا أَنَّما أُنْزِلَ بِعِلْمِ اللَّهِ وَ أَنْ لا إِلهَ إِلَّا هُوَ فَهَلْ أَنْتُمْ مُسْلِمُونَ‏

(Surah) Hud^-as: But if they are not responding to you then know, rather Allah it is a Revelation with Knowledge of Allah and that there is no god except Him, so will you be submitting?’ [11:14]

يوسف‏ تَوَفَّنِي مُسْلِماً وَ أَلْحِقْنِي بِالصَّالِحِينَ

(Surah) Yusuf^-as: Cause me to die a submitter and join me with the righteous ones’ [12:101]

الحجر رُبَما يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كانُوا مُسْلِمِينَ‏

(Surah) Al HIjr: Sometimes those who are committing Kufr would ardently wish if only they had been submitters [15:2]

النحل‏ كَذلِكَ يُتِمُّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تُسْلِمُونَ‏

(Surah) Al Nahl: Like that He Completes His Favours upon you, perhaps you would be submitting [16:81]

و قال تعالى‏ وَ نَزَّلْنا عَلَيْكَ الْكِتابَ تِبْياناً لِكُلِّ شَيْ‏ءٍ وَ هُدىً وَ رَحْمَةً وَ بُشْرى‏ لِلْمُسْلِمِينَ‏

And the Exalted Said: And We Revealed the Book unto you as a clarification of all things, and Guidance and Mercy and glad tidings for the submitters [16:89]

و قال سبحانه‏ قُلْ نَزَّلَهُ رُوحُ الْقُدُسِ مِنْ رَبِّكَ بِالْحَقِّ لِيُثَبِّتَ الَّذِينَ آمَنُوا وَ هُدىً وَ بُشْرى‏ لِلْمُسْلِمِينَ‏

And the Glorious Said: Say: ‘The Holy Spirit Revealed it from your Lord with the Truth in order to Affirm those who are believing and as a Guidance and Glad Tidings for the submitters’ [16:102]

الأنبياء قُلْ إِنَّما يُوحى‏ إِلَيَّ أَنَّما إِلهُكُمْ إِلهٌ واحِدٌ فَهَلْ أَنْتُمْ مُسْلِمُونَ‏

(Surah) Al Anbiya^-as: Say: ‘But rather, it is Revealed unto me, your God is One God. So, will you be submitters?’ [21:108]

الحج‏ فَإِلهُكُمْ إِلهٌ واحِدٌ فَلَهُ أَسْلِمُوا وَ بَشِّرِ الْمُخْبِتِينَ‏

(Surah) Al Hajj: So your God is One God, therefore to him you should be submitting; and give glad tidings to the humble ones [22:34]

النمل‏ وَ أُوتِينَا الْعِلْمَ مِنْ قَبْلِها وَ كُنَّا مُسْلِمِينَ‏

(Surah) Al Naml: and we were given the knowledge from before it, and we were submissive’ [27:42]

و قال تعالى‏ وَ أَسْلَمْتُ مَعَ سُلَيْمانَ لِلَّهِ رَبِّ الْعالَمِينَ‏

And the Exalted Said: and I submit along with Suleyman to Allah, Lord of the worlds!’ [27:44]

و قال سبحانه‏ وَ ما أَنْتَ بِهادِي الْعُمْيِ عَنْ ضَلالَتِهِمْ إِنْ تُسْمِعُ إِلَّا مَنْ يُؤْمِنُ بِآياتِنا فَهُمْ مُسْلِمُونَ‏

And the Glorious Said: Nor can you guide the blind out of their straying. Surely, you can only make hear the one who believes in Our Signs, and they are submitters [27:81]

و قال تعالى‏ إِنَّما أُمِرْتُ أَنْ أَعْبُدَ رَبَّ هذِهِ الْبَلْدَةِ الَّذِي حَرَّمَها وَ لَهُ كُلُّ شَيْ‏ءٍ وَ أُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ‏

And the Exalted Said: But rather, I am Commanded that I should worship the Lord of this city, Who Sanctified it, and all things are for Him. And I am Commanded that I should be from the submitters [27:91]

القصص‏ الَّذِينَ آتَيْناهُمُ الْكِتابَ مِنْ قَبْلِهِ هُمْ بِهِ يُؤْمِنُونَ

(Surah) Al Qasas: Those We had Given the Book from before him, they were believers in it [28:52]

وَ إِذا يُتْلى‏ عَلَيْهِمْ قالُوا آمَنَّا بِهِ إِنَّهُ الْحَقُّ مِنْ رَبِّنا إِنَّا كُنَّا مِنْ قَبْلِهِ مُسْلِمِينَ

And when it is recited unto them, they say, ‘We believe in it. It is the Truth from Our Lord. We were submitters from before it!’ [28:53]

العنكبوت‏ وَ قُولُوا آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنا وَ أُنْزِلَ إِلَيْكُمْ وَ إِلهُنا وَ إِلهُكُمْ واحِدٌ وَ نَحْنُ لَهُ مُسْلِمُونَ

(Surah) Al Ankabout: and say: ‘We believe in that which is Revealed to us and Revealed to you, and our God and your God is One, and we submit to Him [29:46]

الروم‏ وَ ما أَنْتَ بِهادِ الْعُمْيِ عَنْ ضَلالَتِهِمْ إِنْ تُسْمِعُ إِلَّا مَنْ يُؤْمِنُ بِآياتِنا فَهُمْ مُسْلِمُونَ‏

(Surah) Al Roum: And you cannot guide the blind out from their straying. You cannot make to hear any except ones who believe in Our Signs, and they are submitting [30:53]

الزمر أَ فَمَنْ شَرَحَ اللَّهُ صَدْرَهُ لِلْإِسْلامِ فَهُوَ عَلى‏ نُورٍ مِنْ رَبِّهِ فَوَيْلٌ لِلْقاسِيَةِ قُلُوبُهُمْ مِنْ ذِكْرِ اللَّهِ أُولئِكَ فِي ضَلالٍ مُبِينٍ‏

(Surah) Al Zumar: Indeed! So the one whose heart Allah Expands for Islam, he is upon a Light from his Lord. Therefore woe be (unto them) for the harshness in their hearts from the Zikr of Allah! They are in clear error [39:22]

الزخرف‏ الَّذِينَ آمَنُوا بِآياتِنا وَ كانُوا مُسْلِمِينَ

Those who believed in Our Signs and were submissive, [43:69]

ادْخُلُوا الْجَنَّةَ أَنْتُمْ وَ أَزْواجُكُمْ تُحْبَرُونَ‏

Enter the Paradise, you, and your wives, (to be) delighted [43:70]

الحجرات‏ قالَتِ الْأَعْرابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَ لكِنْ قُولُوا أَسْلَمْنا وَ لَمَّا يَدْخُلِ الْإِيمانُ فِي قُلُوبِكُمْ‏

(Surah) Al Hujuraat: The Bedouins said, ‘We believe!’ Say: ‘You do not believe! But say, ‘We submitted’, and the Eman has not entered into your hearts. [49:14]

إلى قوله تعالى‏ يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا قُلْ لا تَمُنُّوا عَلَيَّ إِسْلامَكُمْ بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَداكُمْ لِلْإِيمانِ إِنْ كُنْتُمْ صادِقِينَ‏

Up to Words of the Exalted: They think they are conferring a favour upon you if they become Muslims. Say, ‘Your professing Islam does not confer a favour upon me, but Allah Confers a Favour upon you if He Guides you to the Eman, if you were truthful [49:17]

الذاريات‏ فَأَخْرَجْنا مَنْ كانَ فِيها مِنَ الْمُؤْمِنِينَ

(Surah) Al Zariyaat: So we brought out ones from the Momineen who were in it [51:35]

فَما وَجَدْنا فِيها غَيْرَ بَيْتٍ مِنَ الْمُسْلِمِينَ‏

But We did not find therein apart from a (single) household of the submitters [51:36]

التحريم‏ عَسى‏ رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ أَزْواجاً خَيْراً مِنْكُنَّ مُسْلِماتٍ مُؤْمِناتٍ قانِتاتٍ تائِباتٍ عابِداتٍ سائِحاتٍ‏

(Surah Al Tahreem): Perhaps, if he divorces you, his Lord would Give him wives better than you – submissive, faithful, obedient, penitent, worshippers, Fasting ones, widows and virgins [66:5]

القلم‏ أَ فَنَجْعَلُ الْمُسْلِمِينَ كَالْمُجْرِمِينَ

(Surah) Al Qalam: Should We Treat the submitters like the criminals? [68:35]

ما لَكُمْ كَيْفَ تَحْكُمُونَ‏

What is the matter with you? How are you judging? [68:36]

الجن‏ وَ أَنَّا مِنَّا الْمُسْلِمُونَ وَ مِنَّا الْقاسِطُونَ فَمَنْ أَسْلَمَ فَأُولئِكَ تَحَرَّوْا رَشَداً

(Surah) Al Jinn: And surely, from us are the submitters, and from us are the deviated ones. So one who submits, then they are seeking the rightful Guidance [72:14]

تفسير

(Forbidden) Interpretation (opinionated)

وَ اجْعَلْنا مُسْلِمَيْنِ لَكَ‏ قيل أي مخلصين لك من أسلم لك وجهه أو مستسلمين من أسلم إذا استسلم و انقاد و المراد طلب الزيادة في الإخلاص و الإذعان أو الثبات عليه‏ وَ مِنْ ذُرِّيَّتِنا أي و اجعل بعض ذريتنا أُمَّةً أي جماعة يؤمون أي يقصدون و يقتدى بهم و قيل أراد بالأمة أمة محمد ص‏

Our Lord! And Make us both submissive to You, – It is said, ‘I.e., sincere to You^-azwj, one who submits his face to You^-azwj, or is submissive. One submits and surrenders, and the intent is seeking the increase regarding the sincerity and the acquiescence, the being steadfast upon it – and from our offspring – i.e., and Make some of our^-as offspring – a community [2:128] – I.e., a group believing, i.e., aiming and believing in them^-as. And it is said, the intent with the ‘community’, is community of Muhammad^-saww.

وَ عَنِ الصَّادِقِ ع‏ هُمْ أَهْلُ الْبَيْتِ الَّذِينَ أَذْهَبَ اللَّهُ عَنْهُمُ الرِّجْسَ وَ طَهَّرَهُمْ تَطْهِيراً.

And from Al-Sadiq^-asws: ‘They are People^-asws of the Household, the ones^-asws Allah^-azwj Kept Away the uncleanness from them^-asws and Purified them^-asws with a purification’.

وَ فِي رِوَايَةِ الْعَيَّاشِيِ‏ عَنْهُ ع‏ أَنَّهُ أَرَادَ بِالْأُمَّةِ بَنِي هَاشِمٍ خَاصَّةً.

And in a report by Al-Ayyashi – from him^-asws: ‘The intent with the ‘community’ are the clan of Hashim^-as in particular’.

إِذْ قالَ لَهُ رَبُّهُ أَسْلِمْ‏ تدل هذه الآيات على أن الإسلام قد يطلق على أعلى مدارج الإيمان

When his Lord said to him: Submit, [2:131] – These Verses evidence upon that Al-Islam is related to the highest levels of Eman.

وَ وَصَّى بِها أي بالملة أو راجع إلى أسلمت بتأويل الكلمة أو الجملة

And Ibrahim bequeath with [2:132] – i.e., the religion, or refers to submission by interpretation of the Word, or the total.

اصْطَفى‏ لَكُمُ الدِّينَ‏ أي دين الإسلام الذي هو صفوة الأديان‏ فَلا تَمُوتُنَ‏ ظاهره النهي عن الموت على خلاف حال الإسلام و المقصود هو النهي عن أن يكونوا على خلاف تلك الحال إذا ماتوا و الأمر بالثبات على الإسلام‏

Chosen for you the Religion, – i.e., religion of Al-Islam which is the elite of the religions – therefore do not be dying [2:132] – it’s apparent is the Prohibition from the death upon opposite state of Al-Islam, and the aim, it is the Prohibition from being upon opposite of that state when they die, and the Command with being steadfast upon Al-Islam.

‏ كقولك لا تصل إلا و أنت خاشع و تغيير العبارة للدلالة على أن موتهم لا على الإسلام موت لا خير فيه و أن من حقه أن لا يحل بهم‏

It is like your words, ‘Do not arrive unless you are humble and have changed’. The expression is to evidence upon that their deaths not upon Al-Islam, is a death hot having any good in it, and it is from His^-azwj right that He^-azwj does not Permit for them.

وَ نَحْنُ لَهُ مُسْلِمُونَ‏ حال من فاعل نعبد أو مفعوله أو منهما و يحتمل أن يكون اعتراضا.

and to Him we are submitting [2:133] – a state of a doer, ‘We worship’, or it’s done, or from both, and it is possible that it would be an objection.

فِي السِّلْمِ كَافَّةً قال البيضاوي‏ السلم بالكسر و الفتح الاستسلام و الطاعة و لذلك يطلق في الصلح و الإسلام و فتحه ابن كثير و نافع و الكسائي و كسره الباقون

into the submission all (of you) [2:208] – Al-Bayzawi, ‘The (word) ‘Submission’ is with the ‘Al Kasra’, and ‘Al Fatah’ of being submissive and obedient, and for that it is linked in the reconciliation and Al-Islam, and Ibn Kaseer, and Nafie, and Al-Kasaie went for ‘Al-Fatah’, and the rest went for ‘Al-Kasra’.

و كافة اسم للجملة لأنها تكف الأجزاء من التفرق حال من الضمير أو السلم لأنها تؤنث كالحرب و المعنى استسلموا لله و أطيعوه جملة ظاهرا و باطنا و الخطاب للمنافقين أو ادخلوا في الإسلام بكليتكم و لا تخلطوا به غيره

And (the word) ‘Kaffatan’ (all of you) is for the whole because it stops the segments from the separation, being a state of the pronoun, or the submission, because it is feminine like ‘Al Harb’. And the meaning is, ‘Submit to Allah^-azwj and obey Him^-azwj in all, apparent and hidden, and the Address is for the hypocrites, or ‘Enter into Al-Islam all of you and not mix others with it’.

و الخطاب لمؤمني أهل الكتاب فإنهم بعد إسلامهم عظموا السبت و حرموا الإبل و ألبانها أو في شرائع الله تعالى كلها بالإيمان بالأنبياء و الكتب جميعا و الخطاب لأهل الكتاب

And the Address is to the believer from people of the Book, for the, after their Islam, revered the Sabbath (Saturday), and they prohibited the camel and its milks, or in the Laws of Allah^‑azwj the Exalted, all of them with the belief in the Prophets^-as and the Books, all, and the Address is to people of the Book.

أو في شعب الإسلام و أحكامه كلها فلا تخلوا بشي‏ء و الخطاب للمسلمين‏ وَ لا تَتَّبِعُوا خُطُواتِ الشَّيْطانِ‏ بالتفرق و التفريق‏ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ‏ ظاهر العداوة انتهى‏

Or regarding a branch of Al-Islam and its rulings, all of them, so do not leave out anything. And the Address is to the Muslims – and do not follow the footsteps of Satan; – with the divisions and the sectarianism – he is for you all, a Clarified enemy [2:208] – the enmity is apparent’ – end.

وَ فِي الْكَافِي وَ الْعَيَّاشِيِ‏ عَنِ الْبَاقِرِ ع‏ فِي السِّلْمِ‏ فِي وَلَايَتِنَا.

And in (the book) ‘Al-Kafi’, and Al-Ayyashi, from Al-Baqir^-asws: ‘into the submission [2:208], into our^-asws Wilayah’.

وَ الْعَيَّاشِيُّ عَنِ الصَّادِقِ‏ فِي وَلَايَةِ عَلِيٍّ ع.

Al-Ayyashi – From Al-Sadiq^-asws: ‘Into Wilayah of Ali^-asws’.

وَ عَنْهُمَا ع‏ أُمِرُوا بِمَعْرِفَتِنَا.

And from both of them^-asws (5^th and 6^th Imams^-asws: ‘They have been Commanded with recognising us^-asws’.

وَ فِي الْعَيَّاشِيِّ عَنِ الصَّادِقِ ع‏ خُطُوَاتُ الشَّيْطَانِ وَلَايَةُ الْأَوَّلِ وَ الثَّانِي.

And in Al-Ayyashi, from Al-Sadiq^-asws: ‘follow the footsteps of Satan [2:208] – wilayah of the first (Abu Bakr) and the second (Umar)’.

وَ فِي تَفْسِيرِ الْإِمَامِ ع‏ فِي السِّلْمِ فِي الْمُسَالَمَةِ إِلَى دِينِ الْإِسْلَامِ.

In Tafseer of the Imam^-asws (Hassan Al-Askari^-asws) regarding the submission: ‘In submitting to the religion of Al-Islam’.

كَافَّةً جماعة ادخلوا فيه و ادخلوا في جميع الإسلام فتقبلوه و اعملوا به و لا تكونوا ممن يقبل بعضه و يعمل به و يأبى بعضه و يهجره

All (of you) [2:208] – as a group, enter into it, and enter into entirety of Al-Islam, so accept it and work with it and do not be from the ones who accept part of it and works with it, and refuses part of it and flees it.

قال و منه الدخول في قبول ولاية علي ع فإنه كالدخول في قبول نبوة رسول الله فإنه لا يكون مسلما من قال إن محمدا رسول الله ص فاعترف به و لم يعترف بأن عليا وصيه و خليفته و خير أمته

He said, ‘And from it is the entering into accepting the Wilayah of Ali^-asws, for it is like the entering into accepting the Prophet-hood of Rasool-Allah^-saww, for he cannot be a Muslim, one who says that Muhammad^-saww is a Rasool^-saww of Allah^-azwj, and he acknowledges with it and does not acknowledge that Ali^-asws is his^-saww successor^-asws and his^-saww caliph and best of his^‑saww community’.

و قال خطوات الشيطان ما يتخطى بكم إليه من طرق الغي و الضلالة و يأمركم به من ارتكاب الآثام الموبقات.

And he said, ‘the footsteps of Satan [2:208], is what the steps you take to him^-la from the way of the error, and the straying, and he^-la instructs you all with it from indulging in the destructive sins.

إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلامُ‏ أي لا دين مرضي عند الله سوى الإسلام و هو التوحيد و التدرع بالشرع الذي جاء به محمد ص

The Religion in the Presence of Allah is Al-Islam; [3:19] – i.e., there is no religion agreeable in the Presence of Allah^-azwj apart from Al-Islam, and it is the Tawheed (Unitarianism), and equipping with the laws with Muhammad^-saww had come with.

أَسْلَمْتُ وَجْهِيَ لِلَّهِ‏ أي أخلصت نفسي و جملتي له لا أشرك فيها غيره قيل عبر عن النفس بالوجه لأنه أشرف الأعضاء الظاهرة و مظهر القوى و الحواس

‘I submitted my face to Allah – i.e., I am sincere myself and have beautified for Him^-azwj that I will not associate anyone else in it. It is said, ‘An expression about the soul with the face, because it is noblest of the limbs and manifestation of the strength and the perceptions.

وَ مَنِ اتَّبَعَنِ‏ أي و أسلم من اتبعني‏ وَ الْأُمِّيِّينَ‏ أي الذين لا كتاب لهم كمشركي العرب‏ أَ أَسْلَمْتُمْ‏ كما أسلمت لما وضحت لكم الحجة أم أنتم بعد على كفركم‏ فَإِنْ أَسْلَمُوا فَقَدِ اهْتَدَوْا أي فقد نفعوا أنفسهم بأن أخرجوها من الضلال

and (so has) the one who follows me’; – i.e., and he has submitted, the one who follows me – and the illiterate: – i.e., the ones who have not been Given a Book for them, like the Arab Polytheists – ‘Will you not submit yourselves?’ [3:20] – i.e., they would have benefitted their souls be expelling them from the straying.

نَحْنُ أَنْصارُ اللَّهِ‏ أي أنصار دينه‏ وَ اشْهَدْ بِأَنَّا مُسْلِمُونَ‏ أي في‏ القيامة حين يشهد الرسل‏

‘We are helpers of Allah. – i.e., helpers of His^-azwj religion – and testify that we are submitting ones [3:52] – i.e., during the Qiyamah when the Rasools^-as testify.

‏ إِلى‏ كَلِمَةٍ سَواءٍ بَيْنَنا وَ بَيْنَكُمْ‏ أي لا يختلف فيها الكتب و الرسول و تفسيرها ما بعدها أَلَّا نَعْبُدَ إِلَّا اللَّهَ‏ أي نوحده بالعبادة و نخلص فيها وَ لا نُشْرِكَ بِهِ شَيْئاً أي لا نجعل غيره شريكا له في استحقاق العبادة و لا نراه أهلا لأن يعبد

to an equitable word between us and you – i.e., there is no differing regarding it in the Books, and by the Rasools^-as, and its interpretation of what is after it – that we shall not worship any except Allah – i.e., We shall Take Him^-azwj as One for the worship and be sincere in it – and (that) we shall not associate anything with Him, – i.e., we shall not make someone else as an associate for Him^-azwj in deserving the worship, not will we view him as rightful to be worshipped.

وَ لا يَتَّخِذَ بَعْضُنا بَعْضاً أَرْباباً كعزير و المسيح و الأحبار و إطاعتهم فيما أحدثوا من التحريم و التحليل‏ فَإِنْ تَوَلَّوْا عن التوحيد فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ‏ أي لزمتكم الحجة فاعترفوا بأنا مسلمون دونكم أو اعترفوا بأنكم كافرون بما نطقت به الكتب و تطابقت عليه الرسل‏

and (that) some of us shall not take others as lords besides Allah’; – like Uzeyr^-as, and the Messiah^-as, and the monks, and obey them in whatever they innovate from the prohibitions and the permissible(s) – but if they turn back, – from the Tawheed – then say: ‘Bear witness that we are the submitting ones (Muslims)’ [3:64] – the proof is necessitated for you all, therefore acknowledge that we are Muslims besides you, or acknowledge that you are disbeliever with what the Book Speaks with, and the Rasools^-as have corresponded with.

وَ لكِنْ كانَ حَنِيفاً أي مائلا عن العقائد الزائغة مُسْلِماً أي منقادا لله.

but he was (an) upright (man), – i.e., leaning away from the false beliefs – a Muslim (submitter), [3:67] – i.e., yielding to Allah^-azwj.

بَعْدَ إِذْ أَنْتُمْ مُسْلِمُونَ‏ وقع الإسلام هنا مقابلا للكفر

after your being Muslims (submitters)? [3:80] – Al-Islam over here falls instead of the Kufr.

أَ فَغَيْرَ دِينِ اللَّهِ يَبْغُونَ‏ أي أ فبعد هذه الآيات و الحجج تطلبون دينا غير دين الإسلام‏

Is it other than Allah’s Religion they are seeking? [3:83] – i.e., Is it after these Verses and the proofs you are seeking a religion other than the religion of Al-Islam?

وَ لَهُ أَسْلَمَ مَنْ فِي السَّماواتِ وَ الْأَرْضِ طَوْعاً وَ كَرْهاً قيل أي عند الميثاق كما روي عن ابن عباس و قيل أي أقر بالعبودية و إن كان فيهم من أشرك في العبادة كقوله تعالى‏ وَ لَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ‏

And to Him submit the ones is in the skies and the earth, willingly and unwillingly, [3:83]. It is said, ‘During the Covenant’, like what is reported from Ibn Abbas. And it is said, ‘I.e., acknowledge with the servitude, and even though among them was one who associated in the worship, like Words of the Exalted: And if you were to ask them who created them, they would certainly say, ‘Allah’. [43:87].

و قيل أسلم المؤمن طوعا و الكافر كرها عند الموت و قيل أي استسلم له بالانقياد و الذلة و قيل معناه أكره قوم على الإسلام و جاء قوم طائعين و هو المروي‏ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَرْهاً أَيْ فَرَقاً مِنَ السَّيْفِ.

And it is said, ‘The Momin submits willingly and the Kafir unwillingly at the death’. And it is said, ‘I.e., Submit to him with the acquiescence, and the disgrace’. And it is said, ‘Its meaning is that a people were coerced upon Al-Islam and a people came willingly, and it is reported from Abu Abdullah^-asws having said: ‘Unwilling, i.e., parting from the sword’.

و قال الحسن الطوع لأهل السماوات خاصة و أما أهل الأرض فمنهم من أسلم طوعا و منهم من أسلم كرها

And Al-Hassan said, ‘The willingness is for the people of the skies in particular, and as for people of the earth, from them was one who submitted willingly, and from them was one who submitted unwillingly’.

وَ قَدْ رَوَى الْعَيَّاشِيُ‏ عَنِ الصَّادِقِ ع‏ أَنَّهَا نَزَلَتْ فِي الْقَائِمِ ع

And it has been reported by Al-Ayyashi – from Al-Sadiq^-asws: ‘It was Revealed regarding Al-Qaim^-ajfj’.

وَ فِي رِوَايَةٍ أُخْرَى تَلَاهَا فَقَالَ إِذَا قَامَ الْقَائِمُ لَا تَبْقَى أَرْضٌ إِلَّا نُودِيَ فِيهَا شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ.

And in another report, he^-asws recited it, and he^-asws said: ‘When Al-Qaim^-asws rises, there will not remain any land except it would be called in it the testimony that there is no god except Allah^-azwj and that Muhammad^-saww is Rasool-Allah^-saww’.

وَ إِلَيْهِ يُرْجَعُونَ‏ أي إلى جزائه يصيرون.

and to Him they would be returning [3:83] – to His^-azwj Recompense they are going.

قُلْ آمَنَّا بِاللَّهِ‏ خطاب للنبي ص بأن يقول عن نفسه و عن أمته

Say: ‘We believe in Allah [3:84] – Addressing to the Prophet^-saww that he^-saww should be saying form his^-saww own behalf and from the behalf of his^-saww community.

قال‏ الطبرسي قدس سره فإن قيل ما معنى قوله‏ وَ نَحْنُ لَهُ مُسْلِمُونَ‏ بعد ما سبق الإقرار بالإيمان على التفصيل قلنا معناه و نحن له مسلمون بالطاعة و الانقياد في جميع ما أمر به و نهى عنه و أيضا فإن أهل الملل المخالفة للإسلام كانوا يقرون كلهم بالإيمان و لكن لم يقروا بلفظة الإسلام فلهذا قال‏ وَ نَحْنُ لَهُ مُسْلِمُونَ‏

Al-Tabarsee, Holy be his soul, said, ‘If it is said, ‘What is the meaning of His^-azwj Words: and to Him are we submitting [3:84] after the acknowledgement with the Eman had preceded upon the detail?’, we say, ‘It’s meaning is, ‘And we are submitting to Him^-azwj with the obedience, and surrender in entirety of what He^-azwj Commands with and Prohibits from, and also, for the people of the religions opposed to Al-Islam were acknowledging, all of them, with the Eman, but they did not acknowledge with the word ‘Al-Islam’, so for that He^-azwj Said: and to Him are we submitting [3:84].

وَ مَنْ يَبْتَغِ‏ أي يطلب‏ غَيْرَ الْإِسْلامِ دِيناً يدين به‏ فَلَنْ يُقْبَلَ مِنْهُ‏ بل يعاقب عليه‏ وَ هُوَ فِي الْآخِرَةِ مِنَ الْخاسِرِينَ‏ أي من الهالكين لأن الخسران ذهاب رأس المال و في هذا دلالة على أن من ابتغى غير الإسلام دينا لن يقبل منه فدل ذلك على أن الدين و الإسلام و الإيمان واحد و هي عبارات عن معبر واحد انتهى.

And the one who seeks – i.e., demands – other than Islam as a Religion, – to make it a religion with – it will never be Accepted from him, – but he will be Punished upon it – and in the Hereafter, he would be from the losers [3:85] – i.e., from the destroyed ones, because the loss is the capital of the wealth going away, and in this there is evidence upon the one seeking other than Al-Islam, it will never be Accepted from him. That evidence’s upon that the religion, and Al-Islam, and the Eman is one, and these are phrases about one expression – end.

حَقَّ تُقاتِهِ‏ أي حق تقواه و ما يجب منها و هو استفراغ الوسع في القيام بالواجبات و الاجتناب عن المحرمات‏

His right to be feared [3:102] – i.e., right of fearing Him^-azwj and what obligates from it, and it is to free the capacity for the standing (for Salat) with the obligations and shunning from the Prohibitions.

وَ فِي الْمَعَانِي‏ وَ الْعَيَّاشِيِ‏ سُئِلَ الصَّادِقُ ع عَنْ هَذِهِ الْآيَةِ قَالَ يُطَاعُ وَ لَا يُعْصَى وَ يُذْكَرُ فَلَا يُنْسَى وَ يُشْكَرُ فَلَا يُكْفَرُ.

And in ‘Al-Ma’any’, and ‘Al-Ayyashi’ – ‘Al-Sadiq^-asws was asked about this Verse, he^-asws said: ‘He obeys and does not disobey, and he does Zikr so he does not forget, and he thanks, so he is not ungrateful’.

وَ الْعَيَّاشِيُ‏ عَنْهُ ع‏ أَنَّهُ سُئِلَ عَنْهَا فَقَالَ مَنْسُوخَةٌ قِيلَ وَ مَا نَسَخَهَا قَالَ قَوْلُ اللَّهِ‏ فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ‏.

And Al-Ayyashi, from him^-asws, he^-asws was asked about it. He^-asws said: ‘Abrogated’. It was said, ‘And what Abrogated it?’ He^-asws said: ‘Words of Allah^-azwj: Therefore fear Allah as per your capacity; [64:16]’.

وَ لا تَمُوتُنَّ إِلَّا وَ أَنْتُمْ مُسْلِمُونَ‏ أي لا تكونن على حال سوى حال الإسلام إذا أدرككم الموت‏

and do not be dying except and you are submitters [3:102] – i.e., do not be upon any state other than the state of Al-Islam when the death comes across you.

فِي الْمَجْمَعِ عَنِ الصَّادِقِ ع‏ وَ أَنْتُمْ مُسَلِّمُونَ بِالتَّشْدِيدِ.

In (the book) ‘Al-Majma’a’ – from Al-Sadiq^-asws: ‘and you are submitters [3:102] – is for the emphasis’.

و معناه مستسلمون لما أتى به النبي ص منقادون له‏

And its meaning is being submissive to whatever the Prophet^-saww came with, acquiescing to him^-saww.

وَ الْعَيَّاشِيُ‏ عَنِ الْكَاظِمِ ع‏ أَنَّهُ قَالَ لِبَعْضِ أَصْحَابِهِ كَيْفَ تَقْرَأُ هَذِهِ الْآيَةَ يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقاتِهِ وَ لا تَمُوتُنَّ إِلَّا وَ أَنْتُمْ‏ مَا ذَا قَالَ‏ مُسْلِمُونَ‏

And Al-Ayyashi, from Al Kazim^-asws having said to one of his^-asws companions: ‘How do you read this Verse: O you who believe! Fear Allah as is His right to be feared and do not be dying except and you are [3:102] – what is that?’ He said, ‘Muslims’.

فَقَالَ سُبْحَانَ اللَّهِ يُوقِعُ عَلَيْهِمُ الْإِيمَانَ فَيُسَمِّيهِمْ مُؤْمِنِينَ ثُمَّ يَسْأَلُهُمُ الْإِسْلَامَ وَ الْإِيمَانُ فَوْقَ الْإِسْلَامِ

He^-asws said, ‘Glory be to Allah^-azwj! The Eman falls upon them, so He^-azwj Names them as ‘Momineen’, then He^-azwj Asks them of Al-Islam, and (although) the Eman is above Al-Islam!’

قَالَ هَكَذَا يُقْرَأُ فِي قِرَاءَةِ زَيْدٍ

He said, ‘That is how it is recited in the reading of Zayd’.

قَالَ إِنَّمَا هِيَ فِي قِرَاءَةِ عَلِيٍّ ع وَ هُوَ التَّنْزِيلُ الَّذِي نَزَلَ بِهِ جَبْرَئِيلُ ع عَلَى مُحَمَّدٍ ص‏ إِلَّا وَ أَنْتُمْ‏ مُسْلِّمُونَ لِرَسُولِ اللَّهِ ثُمَّ الْإِمَامِ مِنْ بَعْدِهِ.

He^-asws said: ‘But rather it is reading of Ali^-asws, and it is the Revelation which Jibraeel^-as had descended with unto Muhammad^-saww: except and you are submitters [3:102] to Rasool-Allah^-saww, then (to) the Imam^-asws from after him^-saww’.

وَ اعْتَصِمُوا بِحَبْلِ اللَّهِ‏ قيل بدينه الإسلام أو بكتابه‏ لِقَوْلِهِ ص‏ الْقُرْآنُ حَبْلُ اللَّهِ الْمَتِينُ.

And hold firmly with the Rope of Allah [3:103] – It is said, ‘With His^-azwj religion Al-Islam, or with His^-azwj Book, due to his^-saww words: ‘The Quran is the strong rope of Allah^-azwj’.

اسْتَعَارَ لَهُ الْحَبْلَ وَ لِلْوُثُوقِ بِهِ الِاعْتِصَامَ مِنْ حَيْثُ إِنَّ التَّمَسُّكَ بِهِ سَبَبُ النَّجَاةِ عَنِ الرَّدَى كَمَا أَنَّ التَّمَسُّكَ بِالْحَبْلِ الْمَوْثُوقِ بِهِ سَبَبُ السَّلَامَةِ مِنَ التَّرَدِّي

The rope is a metaphor for it and for the security and the holding, from whereby if one were to adhere with it, it would be a cause for salvation from the destruction, just as holding on to the secure rope is a cause for the safety from the destruction.

و قال علي بن إبراهيم الحبل التوحيد و الولاية

And Ali Bin Ibrahim said, ‘The rope is the Tawheed and the Wilayah’.

وَ الْعَيَّاشِيُّ عَنِ الْبَاقِرِ ع‏ آلُ مُحَمَّدٍ هُمْ حَبْلُ اللَّهِ الْمَتِينُ الَّذِي أُمِرَ بِالاعْتِصَامِ بِهِ فَقَالَ‏ وَ اعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعاً وَ لا تَفَرَّقُوا.

And Al-Ayyashi – From Al-Baqir^-asws: ‘The Progeny^-asws of Muhammad^-saww, they^-asws are the strong rope of Allah^-azwj He^-azwj Commanded with holding on to it. He^-azwj Said: And hold firmly with the Rope of Allah altogether and do not be disunited [3:103].

وَ عَنِ الْكَاظِمِ‏ عَلِيُّ بْنُ أَبِي طَالِبٍ حَبْلُ اللَّهِ الْمَتِينُ.

And from Al-Kazim^-asws: ‘Ali^-asws Bin Abu Talib^-asws is the strong rope of Allah^-azwj’.

وَ فِي مَجَالِسِ الصَّدُوقِ‏ نَحْنُ الْحَبْلُ.

And in (the book) ‘Majaalis’ of Al-Sadouq: ‘We^-asws are the rope’.

و أقول و قد مر الأخبار في ذلك و شرحها في كتاب الإمامة.

And I (Majlisi) said, ‘And the Ahadeeth have passed regarding that and its commentary in the book of Imamate’.

جَمِيعاً أي مجتمعين عليه‏ وَ لا تَفَرَّقُوا أي و لا تتفرقوا عن الحق بإيقاع الاختلاف بينكم‏

altogether – i.e., gathering upon it – and do not be disunited [3:103] – i.e., and do not separate from the truth with the occurrence of the differing between you all.

وَ رَوَى عَلِيُّ بْنُ إِبْرَاهِيمَ‏ عَنِ الْبَاقِرِ ع‏ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى عَلِمَ أَنَّهُمْ سَيَفْتَرِقُونَ بَعْدَ نَبِيِّهِمْ وَ يَخْتَلِفُونَ فَنَهَاهُمْ عَنِ التَّفَرُّقِ كَمَا نَهَى مَنْ كَانَ قَبْلَهُمْ فَأَمَرَهُمْ أَنْ يَجْتَمِعُوا عَلَى وَلَايَةِ آلِ مُحَمَّدٍ ع وَ لَا يَتَفَرَّقُوا.

And it is reported by Ali Bin Ibrahim – From Al-Baqir^-asws: ‘Allah^-azwj Blessed and Exalted Knew they will be dividing between them, so He^-azwj Forbade them from the divisions, just as He^-azwj had Prohibited the ones who were before them, so He^-azwj Commanded them to unite upon the Wilayah of Progeny^-asws of Muhammad^-saww and not be disunited’.

فِيما شَجَرَ بَيْنَهُمْ أي فيما اختلف بينهم أو اختلط حَرَجاً مِمَّا قَضَيْتَ‏ أي ضيقا مما حكمت به‏ وَ يُسَلِّمُوا تَسْلِيماً أي و ينقادوا لك انقيادا بظاهرهم و باطنهم‏

regarding what they are quarrelling between them, [4:65] – i.e., regarding what is different between them or mixed up – then not find any objection within themselves from what you judge, – i.e., straitness from what you^-saww have decided with – and they accept submissively [4:65] – i.e., and they yield to you^-saww, yielding with their apparent and their hidden.

وَ فِي الْكَافِي عَنِ الْبَاقِرِ ع‏ لَقَدْ خَاطَبَ اللَّهُ أَمِيرَ الْمُؤْمِنِينَ ع فِي كِتَابِهِ فِي قَوْلِهِ‏ وَ لَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جاؤُكَ فَاسْتَغْفَرُوا اللَّهَ وَ اسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّاباً رَحِيماً فَلا وَ رَبِّكَ لا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيما شَجَرَ بَيْنَهُمْ‏

And in (the book) ‘Al-Kafi’ – from Al-Baqir^-asws: ‘Amir Al-Momineen^-asws has been Addressed in His^-azwj Book in His^-azwj Words: and had they, when they were unjust to themselves, come to you and sought Forgiveness of Allah and the Rasool had (also) sought Forgiveness for them, they would have found Allah Oft-turning (to Mercy), Merciful [4:64] But no! By your Lord! They are not believing until they make you a judge regarding what they are quarrelling between them, [4:65].

قَالَ فِيمَا تَعَاقَدُوا عَلَيْهِ لَئِنْ أَمَاتَ اللَّهُ مُحَمَّداً لَا يَرُدُّوا هَذَا الْأَمْرَ فِي بَنِي هَاشِمٍ‏ ثُمَّ لا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجاً مِمَّا قَضَيْتَ‏ عَلَيْهِمْ مِنَ الْقَتْلِ أَوِ الْعَفْوِ وَ يُسَلِّمُوا تَسْلِيماً.

He^-asws said: ‘Regarding what they had made a pact upon that if Allah^-azwj were to Cause Muhammad^-saww to die, they would not let this command return among the clan of Hashim^‑as: then not find any objection within themselves from what you judge, – upon them, from the killing, or the pardon – and they accept submissively [4:65]’.

و قال علي بن إبراهيم‏ جاءوك يا علي قال هكذا نزلت.

And Ali Bin Ibrahim said, ‘come to you [4:64] – O Ali^-asws’. He said, ‘That is how it was Revealed’.

أقول و سيأتي عن أمير المؤمنين ع أنها نزلت في مثل ذلك و بالجملة تدل على أن الإيمان مشروط بالتسليم و الانقياد التام‏

I (Majlisi) am saying, ‘And I shall be brining from Amir Al-Momineen^-asws that it was Revealed like that, and on the whole, its evidence’s upon that the Eman is conditions with the submission and the complete yielding.

إِذا ضَرَبْتُمْ فِي سَبِيلِ اللَّهِ‏ أي سافرتم للغزو فَتَبَيَّنُوا أي فاطلبوا بيان الأمر و ميزوا بين الكافر و المؤمن و قرئ فتثبتوا في الموضعين أي توقفوا و تأنوا حتى تعلموا من يستحق القتل و المعنيان متقاربان يعني لا تعجلوا في القتل لمن أظهر إسلامه ظنا منكم بأنه لا حقيقة لذلك‏

When you strike (swords) in the Way of Allah, – i.e., you travel to the military expedition – distinguish, – seek an explanation of the matter and distinguish between the Kafir and the Momin, and it is read as, ‘Be steadfast in the two places’, i.e., pause and wait until you know who deserves to be killed. And the two meanings are near, meaning do not be hasty in the killing to the ones who manifests his Islam, thinking from you that there is no reality for that.

وَ لا تَقُولُوا لِمَنْ أَلْقى‏ إِلَيْكُمُ السَّلامَ‏ و قرئ السلم بغير ألف و هما بمعنى الاستسلام و الانقياد و فسر السلام بتحية الإسلام أيضا و العياشي‏ نسب قراءة السَّلامَ‏ إلى الصادق ع

and do not be saying for the one who casts the peace towards you, – and it is read as ‘Al Silm’ without the (letters) ‘Alif, and they are in the meaning of the submitting and the yielding. And ‘Al-Salam’ is interpreted as the greeting of Al-Islam as well. And Al-Ayyashi attributed it as ‘Al-Salaam’ to Al-Sadiq^-asws.

‏ لَسْتَ مُؤْمِناً و إنما فعلت ذلك خوفا من القتل‏ تَبْتَغُونَ عَرَضَ الْحَياةِ الدُّنْيا أي تطلبون ماله الذي هو حطام سريع الزوال و هو الذي يبعثكم على العجلة و ترك التثبت‏ فَعِنْدَ اللَّهِ مَغانِمُ كَثِيرَةٌ تغنيكم عن قتل أمثاله لماله‏

‘He isn’t a Momin’. – and rather he did that our from fear from being killed – Are you seeking the life of the world? – i.e., seeking its wealth which it is a debris, quick to the decline, and it is which sends you upon the haste and neglecting the stead fasted-ness – But, in the Presence of Allah are abundant gains. – making you needless from killing the likes of him for his wealth.

كَذلِكَ كُنْتُمْ مِنْ قَبْلُ‏ أي أول ما دخلتم في الإسلام و تفوهتم بكلمتي الشهادة فحصنت بها دماؤكم و أموالكم من غير أن تعلم مواطاة قلوبكم ألسنتكم‏

Like that is how you used to be before, – i.e., the first of what you entered into Al-Islam and uttered the two phrases of the testimony, so you fortified by it your blood and your wealth from without your hearts knowing the utterance of your tongues.

فَمَنَّ اللَّهُ عَلَيْكُمْ‏ بالاشتهار بالإيمان و الاستقامة في الدين‏ فَتَبَيَّنُوا و افعلوا بالداخلين في الإسلام ما فعل الله بكم و لا تبادروا إلى قتلهم ظنا بأنهم دخلوا فيه اتقاء و خوفا و تكريرها تأكيد لتعظيم الأمر و ترتيب الحكم على ما ذكر من حالهم

then Allah Favoured upon you. – with the reputation of being with the Eman and the stead fasted-ness in the religion – Therefore distinguish (first). – and deal with the ones entering into Al-Islam what Allah^-azwj has Dealt with you all, and do not rush to killing them thinking that they have entered into it to save themselves and fearing; and its repetition is an emphasis for the reverence of the matter and a sequence of the Ruling upon what He^-azwj Mentioned of their state.

إِنَّ اللَّهَ كانَ بِما تَعْمَلُونَ خَبِيراً عالما به و بالغرض منه فلا تتهافتوا في القتل و لا تحتالوا فيه.

Allah would always be Informed of what you are doing [4:94] – Knower of it and of the purpose from it, so do not be rushing to kill nor cheat in it.

و قال علي بن إبراهيم‏ و غيره أنها نزلت لما رجع رسول الله ص من غزوة خيبر و بعث أسامة بن زيد في خيل إلى بعض اليهود في ناحية فدك ليدعوهم إلى الإسلام و كان رجل من اليهود يقال له مرداس بن نهيك الفدكي في بعض القرى

And Ali Bin Ibrahim and others said, ‘It was Revealed when Rasool-Allah^-saww returned from the military expedition of Khyber and sent Usama Bin Zayd among a cavalry to some Jews in an area of Fadak to call them to Al-Islam, and there was a man from the Jews called Mardaas Bin Naheyk Al Fadaky in one of the towns.

فلما أحس بخيل رسول الله ص جمع أهله و ماله و صار في ناحية الجبل‏ فأقبل يقول أشهد أن لا إله إلا الله و أشهد أن محمدا رسول الله

When He sensed the cavalry of Rasool-Allah^-saww, he gathered his family and his wealth and came to be in an area of the mountain. He went on saying, ‘I testify that there is no god except Allah^-azwj, and I testify that Muhammad^-saww is Rasool^-saww of Allah^-azwj’.

فمر به أسامة بن زيد فطعنه فقتله فلما رجع إلى رسول الله ص أخبره بذلك فقال له رسول الله ص أ فلا شققت الغطاء عن قلبه لا ما قال بلسانه قبلت و لا ما كان في نفسه علمت

Usama Bin Zayd passed by him. He stabbed him and killed him. When he returned to Rasool-Allah^-azwj, he informed him^-saww with that. Rasool-Allah^-saww said to him: ‘Why didn’t you tear off the covering from his heart? Neither did you accept what he said with his tongue, nor did you know what was within his soul!’

فحلف أسامة بعد ذلك أن لا يقاتل أحدا شهد أن لا إله إلا الله و أن محمدا رسول الله فتخلف عن أمير المؤمنين ع في حروبه و أنزل الله في ذلك‏ وَ لا تَقُولُوا لِمَنْ أَلْقى‏ إِلَيْكُمُ السَّلامَ‏ الآية.

Usama vowed after that he will never battle anyone who testifies, ‘There is no god except Allah^-azwj and Muhammad^-saww is Rasool^-saww of Allah^-azwj’. So he stayed back from Amir Al-Momineen^-asws during in his^-asws battles, and Allah^-azwj Revealed regarding that: and do not be saying for the one who casts the peace towards you, [4:94] – the Verse’.

و في رواية العامة أن مرداسا أضاف إلى الكلمتين السلام عليكم و هي تؤيد قراءة السَّلامَ‏ و تفسيره بتحية الإسلام.

And in a report by the general Muslims, Mardaas had added to the two phrases (testimonies), ‘The greetings be upon you’, and it supports the recitation as ‘The peace’, and its interpretation is the greeting of Al-Islam.

و أقول لا يخفى أن أسامة فعله الأخير كان أشنع من فعله الأول و كان عذره أشد و أفحش منهما و هذا منه دليل على أنه كان من المنافقين.

And I (Majlisi) am saying, ‘It is not hidden that Usama’s second deed (not joining Amir Al-Momineen^-asws in his^-asws battles) was worse than his first (of killing the Jew), and his excuse was severer and more immoral than these two, and this from him evidences upon that he was from the hypocrites’.

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ‏ قد مر أنها نزلت بعد نصب أمير المؤمنين ع يوم الغدير فتدل على أن الإمامة داخلة في الدين و الإسلام و أن بها كماله.

Today I Perfected your Religion for you [5:3] – and it has passed that it was Revealed after nominating Amir Al-Momineen^-asws on the day of Al Ghadeer. Its evidences upon that the Imamate is included in the religion, and that Al-Islam was completed by it.

لا يَحْزُنْكَ الَّذِينَ يُسارِعُونَ فِي الْكُفْرِ أي صنع الذين يقعون في إظهار الكفر سريعا إذا وجدوا منه فرصة

Do not let them grieve you, those who are hastening into Kufr, – i.e., the doings of the ones who are speaking in manifesting the Kufr quickly whenever they could find an opportunity from it.

مِنَ الَّذِينَ قالُوا آمَنَّا بِأَفْواهِهِمْ‏ أي من المنافقين و الباء متعلقة بقالوا لا بآمنا و الواو يحتمل الحال و العطف و الآية تدل على أن الإيمان باللسان لا ينفع ما لم يوافقه القلب

from those who are saying, ‘We believe’, with their mouths [5:41] – i.e., from the hypocrites, and the (letter) ‘Ba’ is related with ‘Qalou’ (they are saying), not with (the word) ‘Amanna’ (we believe), and the (letter) ‘Waw’ carries the present tense and the inclination, and the Verse evidence’s upon that the Eman with the tongue does not benefit what does not occur in the heart.

‏ وَ إِذْ أَوْحَيْتُ إِلَى الْحَوارِيِّينَ‏ رَوَى الْعَيَّاشِيُ‏ عَنِ الْبَاقِرِ ع‏ أُلْهِمُوا بِأَنَّنا مُسْلِمُونَ‏ أَيْ مُخْلِصُونَ.

And when I Revealed to the disciples, [5:111] – It is reported by Al-Ayyashi, from Al-Baqir^-asws: ‘They were Inspired, we are submitters’ [5:111] – i.e., sincere’.

فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ‏ أي يعرفه الحق و يوفقه للإيمان‏ يَشْرَحْ صَدْرَهُ لِلْإِسْلامِ‏ فيتسع له و يفسح فيه مجاله و هو كناية عن جعل القلب قابلا للحق‏ مهيئا لحلوله فيه مصفى عما يمنعه و ينافيه‏

So the one who wants Allah to Guide him, – i.e., Introducing him to the truth and harmonise him to the Eman – He would Expand his chest for Al-Islam, [6:125] – Makes it capacious for him and Makes room in it, and it is a metaphor about making the heart accepting to the truth, preparing for coming into it, purified from what prevents it and negates it.

فِي الْمَجْمَعِ‏ قَدْ وَرَدَتِ الرِّوَايَةُ الصَّحِيحَةُ أَنَّهُ لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ سُئِلَ رَسُولُ اللَّهِ ص عَنْ شَرْحِ الصَّدْرِ مَا هُوَ فَقَالَ نُورٌ يَقْذِفُهُ اللَّهُ فِي قَلْبِ الْمُؤْمِنِ فَيَشْرَحُ صَدْرَهُ وَ يَنْفَسِحُ

In (the book) ‘Al Majma’a – It has been referred in the correct report, ‘When this Verse was Revealed, Rasool-Allah^-saww was asked about expansion of the chest, ‘What is it?’ He^-asws said: ‘A light (Noor) Allah^-azwj Casts into the heart of a Momin so He^-azwj Expands his chest and Makes room’.

قَالُوا فَهَلْ لِذَلِكَ أَمَارَةٌ يُعْرَفُ بِهَا فَقَالَ نَعَمْ وَ الْإِنَابَةُ إِلَى دَارِ الْخُلُودِ وَ التَّجَافِي عَنْ دَارِ الْغُرُورِ وَ الِاسْتِعْدَادُ لِلْمَوْتِ قَبْلَ نُزُولِهِ.

They said, ‘Is there a sign he can be recognised by?’ He^-asws said: ‘Yes, and the reference is to the eternal house and the abstaining from the house of deception (world), and the preparation for the death before its descent’’.

فَإِلَّمْ يَسْتَجِيبُوا لَكُمْ‏ أيها المؤمنون من دعوتموهم إلى المعارضة أو أيها الكافرون من دعوتموهم إلى المعاونة فَاعْلَمُوا أَنَّما أُنْزِلَ بِعِلْمِ اللَّهِ‏ أي متلبسا بما لا يعلمه إلا الله و لا يقدر عليه سواه‏ وَ أَنْ لا إِلهَ إِلَّا هُوَ لأنه العالم القادر بما لا يعلم و لا يقدر عليه غيره لظهور عجز المدعوين‏ فَهَلْ أَنْتُمْ مُسْلِمُونَ‏ أي ثابتون على الإسلام راسخون فيه أو داخلون في الإسلام مخلصون فيه.

But if they are not responding to you – O you Mominoun, whom will you call to the opposition, or O you Kafirs, whom will you call to the support – then know, rather Allah it is a Revelation with Knowledge of Allah – possessing what no one knows except Allah^-azwj nor is anyone able upon it besides Him^-azwj – and that there is no god except Him, – because He^‑azwj is the Knower, the Able with what no one else knows or is able upon to reveal the inability of the claimants – so will you be submitting?’ [11:14] – staying upon Al-Islam and immersing in it or entering into Al-Islam being sincere regarding it.

تَوَفَّنِي مُسْلِماً يدل‏ على إطلاق الإسلام على الإيمان الكامل‏ وَ أَلْحِقْنِي بِالصَّالِحِينَ‏ أي في الرتبة و الكرامة.

Cause me to die a submitter – evidence’s upon link of Al-Islam upon the perfect Eman – and join me with the righteous ones’ [12:101] – i.e., the rank and the prestige.

رُبَما يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كانُوا مُسْلِمِينَ‏ أي إذا عاينوا في القيامة حالهم و حال المسلمين قالوا يا ليتنا كنا مسلمين‏

Sometimes those who are committing Kufr would ardently wish if only they had been submitters [15:2] – i.e., When they witness their states during the Qiyamah and states of the submitters, they would say, ‘O alas, if only we had been submitters!’’

وَ فِي تَفْسِيرَيِ الْعَيَّاشِيِّ وَ عَلِيِّ بْنِ إِبْرَاهِيمَ‏ عَنِ الْبَاقِرِ وَ الصَّادِقِ ع‏ إِذَا كَانَ يَوْمُ الْقِيَامَةِ نَادَى مُنَادٍ مِنْ عِنْدِ اللَّهِ لَا يَدْخُلِ الْجَنَّةَ إِلَّا مُسْلِمٌ فَيَوْمَئِذٍ يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كانُوا مُسْلِمِينَ‏.

And in Tafseer Al-Ayyashi and Ali Bin Ibrahim, from Al-Baqir^-asws and Al-Sadiq^-asws: ‘When it will be the Day of Qiyamah, a caller will call out from the Presence of Allah^-azwj: ‘No one will enter the Paradise except a submitter!’ At that time, those who are committing Kufr would ardently wish if only they had been submitters [15:2]’’.

وَ فِي الْمَجْمَعِ‏ مَرْفُوعاً عَنِ النَّبِيِّ ص قَالَ: إِذَا اجْتَمَعَ أَهْلُ النَّارِ فِي النَّارِ وَ مَعَهُمْ مَنْ شَاءَ اللَّهُ مِنْ أَهْلِ الْقِبْلَةِ قَالَ الْكُفَّارُ لِلْمُسْلِمِينَ أَ لَمْ تَكُونُوا مُسْلِمِينَ قَالُوا بَلَى

And in (the book) ‘Al-Majma’a, raising it from the Prophet^-saww having said: ‘When the people of the Fire gather in the Fire and with them would be ones from the people of the Qiblah (Muslims) Allah^-azwj so Desires, the Kafirs would say to the Muslim, ‘Did you not happen to be Muslims?’ They would say, ‘Yes’.

قَالُوا فَمَا أَغْنَى عَنْكُمْ إِسْلَامُكُمْ وَ قَدْ صِرْتُمْ مَعَنَا فِي النَّارِ قَالُوا كَانَتْ لَنَا ذُنُوبٌ فَأُخِذْنَا بِهَا فَسَمِعَ اللَّهُ عَزَّ اسْمُهُ مَا قَالُوا فَأَمَرَ مَنْ كَانَ فِي النَّارِ مِنْ أَهْلِ الْإِسْلَامِ فَأُخْرِجُوا مِنْهَا فَحِينَئِذٍ يَقُولُ الْكُفَّارُ يَا لَيْتَنَا كُنَّا مُسْلِمِينَ.

They said, ‘So your Islam did not avail you and you have come to be with us in the Fire!’ They would say, ‘There were sins for us, so we have been seized due to these. Allah^-azwj, Mighty is His^-azwj Name, will Hear what they say, so He^-azwj will Command the ones from the people of Al-Islam who would be in the Fire, and they would come out from it. At that time the Kafirs will say, ‘O alas, if only we had been Muslims!’’

لَعَلَّكُمْ تُسْلِمُونَ‏ أي تنظرون في نعمه الفاشية فتؤمنون به و تنقادون لحكمه.

perhaps you would be submitting [16:81] – i.e., Looking at His^-azwj widespread bounties, and believe in Him^-azwj, and yielding to His^-azwj Wisdom.

تِبْياناً أي‏ بيانا بليغا

a clarification [16:89] – a conclusive explanation.

وَ رَوَى الْعَيَّاشِيُ‏ عَنِ الصَّادِقِ ع قَالَ: نَحْنُ وَ اللَّهِ نَعْلَمُ مَا فِي السَّمَاوَاتِ وَ مَا فِي الْأَرْضِ وَ مَا فِي الْجَنَّةِ وَ مَا فِي النَّارِ وَ مَا بَيْنَ ذَلِكَ

And it is reported by Al-Ayyashi, from Al-Sadiq^-asws having said: ‘By Allah^-azwj! We^-asws known what is in the skies and what is in the earth, and what is in the Paradise and what is in the Fire, and what is between that’.

ثُمَّ قَالَ إِنَّ ذَلِكَ فِي كِتَابِ اللَّهِ ثُمَّ تَلَا هَذِهِ الْآيَةَ.

Then he^-asws said: ‘That is in the Book of Allah^-azwj’. Then he^-asws recited this Verse’.

وَ عَنْهُ ع‏ أَنَّ اللَّهَ أَنْزَلَ فِي الْقُرْآنِ تِبْيَانَ كُلِّ شَيْ‏ءٍ حَتَّى وَ اللَّهِ مَا تَرَكَ شَيْئاً يَحْتَاجُ إِلَيْهِ الْعِبَادُ حَتَّى لَا يَسْتَطِيعَ عَبْدٌ يَقُولُ لَوْ كَانَ هَذَا أُنْزِلَ فِي الْقُرْآنِ إِلَّا أَنْزَلَهُ اللَّهُ فِيهِ.

From him^-asws: ‘Allah^-azwj has Revealed in the Quran a classification of all things, to the extent, by Allah^-azwj, He^-azwj did not Leave out anything the servants could be needed to, until a servant does not have the capacity to be saying, ‘If only this had been Revealed in the Quran’, except that Allah^-azwj has Revealed it in it’.

و قد مضت الأخبار الكثيرة في ذلك في كتاب الإمامة.

And many Ahadeeth has passed regarding that in the book of Imamate.

قُلْ نَزَّلَهُ رُوحُ الْقُدُسِ‏ يعني جبرئيل‏ مِنْ رَبِّكَ بِالْحَقِ‏ أي متلبسا بالحكمة لِيُثَبِّتَ الَّذِينَ آمَنُوا أي على الإيمان بأنه كلام الله فإنهم إذا سمعوا الناسخ و تدبروا ما فيه من رعاية الصلاح و الحكمة رسخت عقائدهم و اطمأنت قلوبهم‏ وَ هُدىً وَ بُشْرى‏ لِلْمُسْلِمِينَ‏ المنقادين لحكمه.

Say: ‘The Holy Spirit Revealed it – meaning Jibraeel^-as – from your Lord with the Truth – i.e., dressed in wisdom – in order to Affirm those who are believing – i.e., upon the Eman that it is Speech of Allah^-azwj, for they hear Abrogating and ponder what is in it from care of the righteousness and the wisdom, their beliefs would be immersed and their hearts would be reassured – and as a Guidance and Glad Tidings for the submitters’ [16:102] – the ones yielding to His^-azwj Wisdom.

قُلْ إِنَّما يُوحى‏ إِلَيَ‏ قيل أي ما يوحى إلي إلا أنه لا إله لكم إلا إله واحد و ذلك لأن المقصود الأصلي من بعثته مقصور على التوحيد فَهَلْ أَنْتُمْ مُسْلِمُونَ‏ مخلصون العبادة لله على مقتضى الوحي‏

Say: ‘But rather, it is Revealed unto me, – It is said, ‘I.e., what is Revealed to me^-saww except that there is no god for you all except One God, and that is because the original purpose of his^-saww Prophet-hood is restricted upon Tawheed – So, will you be submitters?’ [21:108] – sincere of the worship to Allah^-azwj upon the requirements of the Revelation.

وَ فِي الْمَنَاقِبِ عَنِ الصَّادِقِ ع‏ فَهَلْ أَنْتُمْ مُسَلِّمُونَ الْوَصِيَّةَ بَعْدِي نَزَلَتْ مُشَدَّدَةً وَ مَآلُهُمَا وَاحِدٌ لِأَنَّ مُخَالَفَةَ الْوَصِيَّةِ عِبَادَةٌ لِلْهَوَى وَ الشَّيْطَانِ وَ أَيْضاً التَّوْحِيدُ لَا يَتِمُّ إِلَّا بِالْوَلَايَةِ إِذْ بِالْإِمَامِ يُعْرَفُ اللَّهُ وَ يُعْرَفُ طَرِيقُ عِبَادَتِهِ فَهِيَ كَمَالُ التَّوْحِيدِ وَ أَصْلُهُ وَ أَسَاسُهُ وَ غَايَتُهُ.

And in (the book) ‘Al-Manaqib’: ‘So are you submitters to the bequest? The adversities will befall after me^-asws, and their destiny is one, because opposing the bequest is worshipping the whims and the Satan^-la, and also the Tawheed cannot be completed except with the Wilayah, when the Imam^-asws knows Allah^-azwj and knows the method of worshipping Him^-azwj. Thus, it is perfection of the Tawheed, and its origin, and its foundation, and its peak’’.

فَلَهُ أَسْلِمُوا أي أخلصوا التقرب و الذكر و لا تشوبوه بالإشراك‏ وَ بَشِّرِ الْمُخْبِتِينَ‏ قيل أي المتواضعين أو المخلصين فإن الإخبات صفتهم و قال علي بن إبراهيم أي العابدين.

Therefore to him you should be submitting; – i.e., be sincere in drawing near, and the Zikr, and do not confuse it with the association – and give glad tidings [22:34] – It is said, ‘I.e., the humbles ones, the sincere ones, for the obedience is their description. And Ali Bin Ibrahim said, ‘I.e., the worshippers’.

وَ ما أَنْتَ بِهادِي الْعُمْيِ‏ سماهم عميا لفقدهم المقصود الحقيقي من الأبصار أو لعمى قلوبهم أن تسمع فإن إيمانهم يدعوهم إلى تلقي اللفظ و تدبر المعنى أو المراد بالمؤمن المشارف للإيمان أو من هو في علم الله كذلك‏ فَهُمْ مُسْلِمُونَ‏ أي مخلصون

Nor can you guide the blind out of their straying. [27:81] – He^-azwj Named them as blind of the sights due to their having missed the real purpose, or due to blindness of their hearts from listening, for their Eman calls them to link the words and ponder the meaning, or the intent is the Momin approaching to the Eman, or one who would be like that in the Knowledge of Allah^-azwj – and they are submitters [27:81] – i.e., sincere.

وَ أُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ‏ أي المنقادين أو الثابتين على ملة الإسلام.

And I am Commanded that I should be from the submitters [27:91] – i.e., the yielding ones, or the ones steadfast upon the religion of Al-Islam.

الَّذِينَ آتَيْناهُمُ الْكِتابَ‏ قيل نزلت في مؤمني أهل الكتاب و قيل في أربعين من أهل الإنجيل من أهل الحبشة و الشام‏

Those We had Given the Book from before him, [28:52] – It is said, ‘It was Revealed regarding believes of people of the Book’. And it is said, ‘Regarding forty from people of the Evangel, from the people of Ethiopia and Syria.

قالُوا آمَنَّا بِهِ‏ أي بأنه كلام الله‏ إِنَّهُ الْحَقُّ مِنْ رَبِّنا استئناف لبيان ما أوجب إيمانهم به‏ إِنَّا كُنَّا مِنْ قَبْلِهِ مُسْلِمِينَ‏ استئناف آخر للدلالة على أن إيمانهم به ليس مما أحدثوه حينئذ و إنما هو أمر تقادم عهده لما رأوا ذكره في الكتب المتقدمة و كونهم على دين الإسلام قبل نزول القرآن أو تلاوته عليهم باعتقادهم صحته في الجملة.

they say, ‘We believe in it. – i.e., it is the Speech of Allah^-azwj –It is the Truth from Our Lord. – a resumption of the explanation of what their Eman is obligated with – We were submitters from before it!’ [28:53] – another resumption for evidencing upon that their Eman with it isn’t from what they had innovated on the day, and rather is it an outdated matter due to its mention being referring in the ancient Books, and they being upon the religion of Al-Islam before the Revelation of the Quran, or it being recited upon them due to their correct beliefs as a whole.

وَ قُولُوا آمَنَّا قيل هي المجادلة بالتي هي أحسن‏

and say: ‘We believe [29:46]. It is said, ‘It is the pleading with which is the best’.

و عن النبي ص‏ لا تصدقوا أهل الكتاب و لا تكذبوهم و قولوا آمنا بالله و بكتبه و رسله فإن قالوا باطلا لم تصدقوهم و إن قالوا حقا لم تكذبوهم.

And from the Prophet^-saww: ‘Neither ratify people of the Book nor belie them, and say, ‘We believe in Allah^-azwj and His^-azwj Rasools^-as’. If they were to speak falsehood, do not ratify them, but if they were to speak the truth, do not belie them’.

وَ نَحْنُ لَهُ مُسْلِمُونَ‏ أي مطيعون له خاصة و فيه تعريض باتخاذهم‏ أَحْبارَهُمْ وَ رُهْبانَهُمْ أَرْباباً مِنْ دُونِ اللَّهِ‏

and we submit to Him [29:46] – i.e., obedient to Him^-azwj in particular, and in it is an exposure of their taking, their Rabbis and their Monks as lords besides Allah, [9:31].

أَ فَمَنْ شَرَحَ اللَّهُ صَدْرَهُ لِلْإِسْلامِ‏ حتى تمكن فيه بيسر عبر به عمن خلق نفسه شديدة الاستعداد لقبوله غير متأبية عنه لأن الصدر محل القلب المنبع للروح المتعلق للنفس القابل للإسلام‏

Indeed! So, the one whose heart Allah Expands for Islam, [39:22] – until he is enabled the ease in it, an expression with it about the one He^-azwj Created Himself for intense preparation for accepting, unrepentant about it, because the chest is in place of the heart, the source of the soul linked to the self to accept Al-Islam.

فَهُوَ عَلى‏ نُورٍ مِنْ رَبِّهِ‏ يعني المعرفة و الاهتداء إلى الحق و قد مر الخبر في ذلك و خبر من محذوف دل عليه قوله‏ فَوَيْلٌ لِلْقاسِيَةِ قُلُوبُهُمْ مِنْ ذِكْرِ اللَّهِ‏ أي من أجل ذكره

he is upon a Light from his Lord. – meaning the recognition and the guidance to the truth, and the Ahadeeth have passed regarding that, and a Hadeeth from deleted (chain) evidence’s upon it by His^-azwj Words: Therefore woe be (unto them) for the harshness in their hearts from the Zikr of Allah! [39:22] – i.e., from the reason of His^-azwj Zikr.

في رواية علي بن إبراهيم‏ نزل صدر الآية في أمير المؤمنين ع و في رواية العامة نزل في حمزة و علي و ما بعده في أبي لهب و ولده‏

In a report by Ali Bin Ibrahim, ‘The beginning of the Verse is regarding Amir Al-Momineen^‑asws’, and in a report of the general Muslims, ‘It was Revealed regarding Hamza^-as, and Ali^-asws, and what is after it is regarding Abu Lahab^-la and his^-la son.

و روى علي بن إبراهيم عن الصادق ع‏ أن القسوة و الرقة من القلب و هو قوله‏ فَوَيْلٌ‏ الآية.

And it is reported by Ali Bin Ibrahim, from Al-Sadiq^-asws: ‘The cruelty and the kindness are from the heart, and it is His^-azwj Word: Therefore, woe be (unto them) [39:22] – the Verse’.

وَ كانُوا مُسْلِمِينَ‏ ظاهره كون الإسلام فوق الإيمان.

and were submissive, [43:69] – It’s apparent is Al-Islam being above the Eman.

قالَتِ الْأَعْرابُ آمَنَّا قال الطبرسي‏ قدس سره هم قوم من بني أسد أتوا النبي ص في سنة جدبة و أظهروا الإسلام و لم يكونوا مؤمنين في السر إنما كانوا يطلبون الصدقة و المعنى أنهم قالوا صدقنا بما جئت به فأمره الله سبحانه أن يخبرهم بذلك ليكون آية معجزة له

The Bedouins said, ‘We believe!’ [49:14] – Al-Tabarsee, holy be his soul, said, ‘They were a group from the clan of Asad who came to the Prophet^-saww in a year of drought, and they manifest Al-Islam, and they did not happen to be believers in the secret. But rather, they were seeking the charities (money), and the meaning is they said, ‘We ratify what you^-saww have come with’. So, Allah^-azwj the Glorious Commanded him^-saww to inform them with that for the Verse to be a miracle for him^-saww.

فقال‏ قُلْ لَمْ تُؤْمِنُوا أي لم تصدقوا على الحقيقة في الباطن‏ وَ لكِنْ قُولُوا أَسْلَمْنا أي انقدنا و استسلمنا مخافة السبي و القتل ثم بين سبحانه أن الإيمان محله القلب دون اللسان

So, He^-azwj Said: Say: ‘You do not believe! – i.e., they had not ratified upon the reality in the hidden – But say, ‘We submitted’, – i.e., yielded and submitted, fearing the captivity and the killing. Then the Glorious Explained that the Eman is a place of the heart besides the tongue.

فقال‏ وَ لَمَّا يَدْخُلِ الْإِيمانُ فِي قُلُوبِكُمْ‏ قال الزجاج الإسلام إظهار الخضوع و القبول لما أتى به الرسول ص و بذلك يحقن الدم فإن كان مع ذلك الإظهار اعتقاد و تصديق بالقلب فذلك الإيمان و صاحبه المسلم المؤمن حقا

He^-azwj Said: and the Eman has not entered into your hearts. [49:14]. Al-Zajjaj said, ‘Al-Islam is manifesting the humbleness and the acceptance to whatever the Rasool^-saww has come with, and due to that the blood is saved. So, if there were to be the manifestation of the beliefs with that and the ratification with the heart, so that is the Eman, and its owner is the Muslim, the true Momin.

فأما من أظهر قبول الشريعة و استسلم لدفع المكروه فهو في الظاهر مسلم و باطنه غير مصدق و قد أخرج هؤلاء من الإيمان بقوله‏ وَ لَمَّا يَدْخُلِ الْإِيمانُ فِي قُلُوبِكُمْ‏ إن لم تصدقوا بعد ما أسلمتم تعوذا من القتل

As for the one who manifest acceptance of the Law and submits in order to repel his abhorrence, in the apparent he is a Muslim, and his hidden is not ratifying, and these people are outside from the Eman due to His^-azwj Words: and the Eman has not entered into your hearts. [49:14] if you do not ratify after having submitted to be safe from being killed.

فالمؤمن مبطن من التصديق مثل ما يظهر و المسلم التام الإسلام مظهر للطاعة و هو مع ذلك مؤمن بها و الذي أظهر الإسلام تعوذا من القتل غير مؤمن في الحقيقة إلا أن حكمه في الظاهر حكم المسلمين.

The Momin ratifies in the hidden similar to what he manifests, and the Muslims of complete Al-Islam, manifesting the obedience, and along with that is a believer in it, and the one who manifest Al-Islam is protected from being killed in not believing in the reality except that his ruling in the apparent is a ruling of the Muslims.

و روى أنس عن النبي ص‏ الإسلام علانية و الإيمان في القلب و أشار إلى صدره.

And it is reported by Aas (a well-known fabricator), from the Prophet^-saww: ‘Al-Islam is in the open and the Islam is in the heart’, and he^-saww gestured to his^-saww chest’.

ثم قال سبحانه‏ وَ إِنْ تُطِيعُوا اللَّهَ وَ رَسُولَهُ لا يَلِتْكُمْ مِنْ أَعْمالِكُمْ شَيْئاً أي لا ينقصكم من ثواب أعمالكم شيئا إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ

Then the Glorious Said: And if you were to obey Allah and His Rasool, He will not Reduce anything from your deeds. [49:14] – i.e., It will not reduce anything from the Rewards of your deeds – Surely Allah is Forgiving, Merciful’ [49:14].

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللَّهِ وَ رَسُولِهِ ثُمَّ لَمْ يَرْتابُوا أي لم يشكوا في دينهم بعد الإيمان‏ وَ جاهَدُوا بِأَمْوالِهِمْ وَ أَنْفُسِهِمْ فِي سَبِيلِ اللَّهِ أُولئِكَ هُمُ الصَّادِقُونَ‏ أي الذين صدقوا في ادعاء الإيمان فيدل على أن للأعمال مدخلا في الإيمان إما بالجزئية أو الاشتراط أو هي كاشفة منه كما سيأتي تحقيقه إن شاء الله

But rather, the Momineen are those who believe in Allah and His Rasool, then they do not doubt, – i.e., they do not doubt in their religion are the Eman – and they strive with their wealth and their selves in the Way of Allah. Those, they are the truthful [49:15] – i.e., those who are ratifying in claiming the Eman. Its evidences upon that the deeds are included in the Eman, either by the tax or the conditions, or it is uncovered from it, like what I shall bring in its research, if Allah^-azwj so Desires.

قُلْ أَ تُعَلِّمُونَ اللَّهَ بِدِينِكُمْ‏ أي أ تخبرونه به بقولكم آمنا وَ اللَّهُ يَعْلَمُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ وَ اللَّهُ بِكُلِّ شَيْ‏ءٍ عَلِيمٌ‏ هو تجهيل لهم و توبيخ.

Say: ‘Are you notifying Allah of your Religion, – i.e., are you informing with it by your words, ‘We believe’ – and Allah Knows what is in the skies and what is in the earth, and Allah is Aware of all things?’ [49:16] – it is an ignoring for them and a rebuke.

روي‏ أنه لما نزلت الآية المتقدمة جاءوا و حلفوا أنهم مؤمنون معتقدون فنزلت هذه‏ يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا. أي يعدون إسلامهم عليك منة و هي النعمة لا يستثيب مولاها ممن نزلها إليه

It is reported, ‘When the previous Verse was Revealed and they swore than they were believers, truly believing, so this was Revealed: They think they are conferring a favour upon you [49:17] – i.e., they are claiming their Islam upon you^-saww as being a conferment, and it is the bounty it’s owner does not regret, from the ones it is descended to.

قُلْ لا تَمُنُّوا عَلَيَّ إِسْلامَكُمْ‏ أي بإسلامكم فنصب بنزع الخافض أو تضمين الفعل معنى الاعتداد بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَداكُمْ لِلْإِيمانِ‏ على ما زعمتم مع أن الهداية لا يلزم اهتداء إِنْ كُنْتُمْ صادِقِينَ‏ في ادعاء الإيمان و جوابه محذوف يدل عليه ما قبله أي فلله المنة عليكم.

Say, ‘Your professing Islam does not confer a favour upon me, – by your Islam (becoming Muslims) – He^-azwj Set up the removing the deficient, or including the verb in the meaning of the preparation – but Allah Confers a Favour upon you if He Guides you to the Eman,– upon what you are claiming with that the guidance does not require being guided – if you were truthful [49:17] – in claiming the Eman, and its answer is omitted, evidencing upon it what is before it, i.e., for Him^-azwj is the Conferring upon you all.

فَما وَجَدْنا فِيها غَيْرَ بَيْتٍ مِنَ الْمُسْلِمِينَ‏ قال البيضاوي استدل به على اتحاد الإيمان و الإسلام و هو ضعيف لأن ذلك لا يقتضي إلا صدق المؤمن و المسلم على من اتبعه و ذلك لا يقتضي اتحاد مفهوميهما لجواز صدق المفهومات المختلفة على ذات واحدة.

But We did not find therein apart from a (single) household of the submitters [51:36] – Al-Bayzawi said, ‘Evidencing with it upon the unity of the Eman and Al-Islam, and it is weak, because that does not require except truthfulness of the Momin and the Muslim upon the one who follows it, and that does not require the unity of both their concepts to allow the truthfulness of the different concepts upon one self.

و قال في قوله تعالى‏ مُسْلِماتٍ مُؤْمِناتٍ‏ مقرات مخلصات أو منقادات مصدقات‏

And he said regarding Words of the Exalted: submissive, faithful, [66:5] – acknowledgers, sincere, or yielding, ratifiers.

أَ فَنَجْعَلُ الْمُسْلِمِينَ كَالْمُجْرِمِينَ قيل إنكار لقولهم إن صح أنا نبعث كما يزعم محمد و من معه لم يفضلونا بل نكون أحسن حالا منهم كما نحن عليه في الدنيا.

Should We Treat the submitters like the criminals? [68:35] – It is said, due to their words, ‘If it is correct, ‘We shall be Resurrected just as Muhammad^-saww and the ones with him^-saww are claiming, not meriting us, but we shall be of a better state than them, just as we are upon in the world’.

وَ مِنَّا الْقاسِطُونَ‏ أي الجائرون عن طريق الحق

and from us are the deviated ones. – i.e., tyrannical upon the path of truth.

‏ فَأُولئِكَ تَحَرَّوْا رَشَداً أي توخوا رشدا عظيما يبلغهم إلى دار الثواب‏

then they are seeking the rightful Guidance [72:14] – i.e., being careful of the mighty guidance making them reach to the house of Rewards.

و روى علي بن إبراهيم‏ عن الباقر ع‏ أي الذين أقروا بولايتنا.

And it is reported by Ali Bin Ibrahim, from Al-Baqir^-asws: ‘I.e., those who acknowledged with our^-asws Wilayah’.

أقول إذا تأملت في هذه الآيات و الآيات المتقدمة في الباب السابق عرفت أن للإيمان و الإسلام معاني شتى كما سنفصله إن شاء الله تعالى.

I am saying, ‘If you were to ponder in these Verses and the previous Verses in the preceding chapter, you will know that for the Eman and Al-Islam, there are various meanings, like what we shall be detailing, if Allah^-azwj so Desires.

الأخبار

THE AHADEETH

1- ب، قرب الإسناد عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع‏ أَنَّهُ قَالَ لَهُ إِنَّ الْإِيمَانَ قَدْ يَجُوزُ بِالْقَلْبِ دُونَ اللِّسَانِ

(The book) ‘Qurb Al Asnaad’ – From Haroun, from Ibn Sadaqa,

‘From Ja’far^-asws, from his^-asws father^-asws, he said to him^-asws: ‘The Eman, it is allowed with the heart without (using) the tongue’.

فَقَالَ لَهُ إِنْ كَانَ ذَلِكَ كَمَا تَقُولُ فَقَدْ حُرِّمَ عَلَيْنَا قِتَالُ الْمُشْرِكِينَ وَ ذَلِكَ أَنَّا لَا نَدْرِي بِزَعْمِكَ لَعَلَّ ضَمِيرَهُ الْإِيمَانُ فَهَذَا الْقَوْلُ نَقْضٌ لِامْتِحَانِ النَّبِيِّ ص مَنْ كَانَ يَجِيئُهُ يُرِيدُ الْإِسْلَامَ وَ أَخْذِهِ إِيَّاهُ بِالْبَيْعَةِ عَلَيْهِ وَ شُرُوطِهِ وَ شِدَّةِ التَّأْكِيدِ.

He said to him^-asws, ‘If that was like what you^-asws are saying, then it is Prohibited unto us to battle the Polytheists, and that is because we don’t know, by your claim, perhaps his conscience is the Eman. So, this word contradicts the test of the Prophet^-saww: ‘One who were to come intending Al-Islam, he takes it with the allegiance upon it, and its conditions, and severe emphasis’’.[22]

2- ن، عيون أخبار الرضا عليه السلام بِإِسْنَادِ التَّمِيمِيِّ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ النَّبِيُّ ص‏ أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَقُولُوا لَا إِلَهَ إِلَّا اللَّهُ فَإِذَا قَالُوهَا فَقَدْ حَرُمَ عَلَيَّ دِمَاؤُهُمْ وَ أَمْوَالُهُمْ.

(The book) ‘Uyoun Akhbar Al-Reza^-asws’, may the greetings be upon him^-asws – By the chain of Al-Tameemi, from Al-Reza^-asws, from his^-asws forefathers^-asws, from Ali^-asws having said: ‘The Prophet^-saww said: ‘I^-saww have been Commanded to fight the people until they say, ‘There is no god except Allah^-azwj’. So, when they have said it, it is Prohibited unto me^-saww, their blood and their wealth’’.[23]

عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَقُولُوا لَا إِلَهَ إِلَّا اللَّهُ فَإِذَا قَالُوا لَا إِلَهَ إِلَّا اللَّهُ عَصَمُوا مِنِّي دِمَاءَهُمْ وَ أَمْوَالَهُمْ إِلَّا بِحَقِّهَا وَ حِسَابُهُمْ عَلَى اللَّهِ.

From Abu Hureyra (a well-known fabricator) who said,

‘Rasool-Allah^-saww said: ‘I^-saww have been Commanded that I^-saww should fight the people until they say, ‘There is no god except Allah^-azwj’. So, when they have said, ‘There is no god except Allah^-azwj’, they would have fortified from me^-saww, their blood and their wealth, except its reality and their Reckoning is upon Allah^-azwj’’.[24] (from a from a non-Shia source)

فَإِنَّهُمْ رَوَوْا أَيْضاً أَنَّهُ ص قَالَ: أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ يُقِيمُوا الصَّلَاةَ وَ يُؤْتُوا الزَّكَاةَ فَإِذَا فَعَلُوا ذَلِكَ عَصَمُوا مِنِّي دِمَاءَهُمْ وَ أَمْوَالَهُمْ إِلَّا بِحَقِّ الْإِسْلَامِ وَ حِسَابُهُمْ عَلَى اللَّهِ.

They have reported as well, he^-saww said: ‘I^-saww have been Commanded that I^-saww should fight the people until they testify, ‘There is no god except Allah^-azwj and that Muhammad^-saww is Rasool^-saww of Allah^-azwj, and they establish the Salat and give the Zakat. When they do that, they have fortified from me^-saww their blood and their wealth, except by a right of Al-Islam, and their Reckoning is upon Allah^-azwj’’.[25] (from a non-Shia source)

وَ فِي رِوَايَةٍ أُخْرَى‏ حَتَّى‏ يَشْهَدُوا أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ أَنْ يَسْتَقْبِلُوا قِبْلَتَنَا وَ أَنْ يَأْكُلُوا ذَبِيحَتَنَا وَ أَنْ يُصَلُّوا صَلَاتَنَا فَإِذَا فَعَلُوا ذَلِكَ حَرُمَتْ عَلَيْنَا دِمَاؤُهُمْ وَ أَمْوَالُهُمْ إِلَّا بِحَقِّهَا لَهُمْ مَا لِلْمُسْلِمِينَ وَ عَلَيْهِمْ مَا عَلَى الْمُسْلِمِينَ.

And in another report: ‘Until they testify that, ‘There is no god except Allah^-azwj and that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww, and that they should face to our Qiblah, and eat our^-asws slaughter, and pray our Salat. When they do that, their blood and their wealth is Prohibited unto us, except by its right for them what is for the Muslims, and against them is what is against the Muslims’’.[26] (from a non-Shia source)

وَ فِي رِوَايَةٍ أُخْرَى‏ حَتَّى يَشْهَدُوا أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ يُؤْمِنُوا بِي وَ بِمَا جِئْتُ بِهِ فَإِذَا فَعَلُوا ذَلِكَ عَصَمُوا مِنِّي دِمَاءَهُمْ وَ أَمْوَالَهُمْ إِلَّا بِحَقِّهَا.

And in another report: ‘Until they testify that, ‘There is no god except Allah^-azwj’, and believe in me^-saww, and in what I^-saww have come with. When they do that, they would have fortified from me^-saww, their blood and their wealth, except by its right’’.[27] (from a non-Shia source)

3- سن، المحاسن عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَكَمِ بْنِ أَيْمَنَ عَنِ الْقَاسِمِ الصَّيْرَفِيِّ شَرِيكِ الْمُفَضَّلِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ الْإِسْلَامُ يُحْقَنُ بِهِ الدَّمُ وَ تُؤَدَّى بِهِ الْأَمَانَةُ وَ يُسْتَحَلُّ بِهِ الْفَرْجُ وَ الثَّوَابُ عَلَى الْإِيمَانِ‏.

(The book) ‘Al-Mahasin’ – From his father, from Ibn Abu Umeyr, from Al Hakam Bin Ayman, from Al Qasim Al Sayrafi, an associate of Al Mufazzal who said,

‘I heard Abu Abdullah^-asws saying: ‘Al-Islam, the blood is saved by it, and the entrustment are given by it, and the private parts are legalised by it, and the Rewards are based upon the Eman’’.[28]

4- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ عَنْ‏ أَحَدِهِمَا ع قَالَ: الْإِيمَانُ إِقْرَارٌ وَ عَمَلٌ وَ الْإِسْلَامُ إِقْرَارٌ بِلَا عَمَلٍ‏.

(The book) ‘Al-Kafi’ – From Ali, from his father, from Ibn Abu Umeyr, from Al A’ala, from Muhammad,

‘From one of the two (5^th or the 6^th Imam^-asws) having said: ‘The Eman is the acceptance, and the deed, and Al-Islam is the acceptance without any deed’’.[29]

5- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ قالَتِ الْأَعْرابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَ لكِنْ قُولُوا أَسْلَمْنا وَ لَمَّا يَدْخُلِ الْإِيمانُ فِي قُلُوبِكُمْ‏ فَقَالَ أَ لَا تَرَى أَنَّ الْإِيمَانَ غَيْرُ الْإِسْلَامِ‏.

(The book) ‘Al-Kafi’ – from Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Jameel Bin Darraj who said,

‘I asked Abu Abdullah^-asws about Words of Allah^-azwj Mighty and Majestic: The Bedouins said, ‘We believe!’ Say: ‘You do not believe! But say, ‘We submitted’, and the Eman has not entered into your hearts. [49:14]. He^-asws said: ‘Don’t you see that the Eman is other than Al-Islam?’’[30]

6- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سُفْيَانَ بْنِ السِّمْطِ قَالَ: سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ع 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 ع كَأَنَّهُ قَدْ أَزِفَ مِنْكَ رَحِيلٌ فَقَالَ نَعَمْ فَقَالَ فَالْقَنِي فِي الْبَيْتِ

(The book) ‘Al-Kafi’ – From 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-Islam and Al-Eman, ‘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. Abu Abdullah^-asws said to him: ‘It is as if you have approached the ride to leave?’ He said, ‘Yes’. He^‑asws said: ‘Meet me^-asws in the house’.

فَلَقِيَهُ فَسَأَلَهُ عَنِ الْإِسْلَامِ وَ الْإِيمَانِ مَا الْفَرْقُ بَيْنَهُمَا

He met him^-asws and asked him^-asws about Al-Islam and Al-Eman, ‘What is the difference between the two?’

فَقَالَ الْإِسْلَامُ هُوَ الظَّاهِرُ الَّذِي عَلَيْهِ النَّاسُ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ إِقَامُ الصَّلَاةِ وَ إِيتَاءُ الزَّكَاةِ وَ حِجُّ الْبَيْتِ وَ صِيَامُ شَهْرِ رَمَضَانَ فَهَذَا الْإِسْلَامُ

He^-asws said: ‘Al-Islam, it is the apparent which the people are upon – testimony that there is no god except Allah^-azwj, and that Muhammad^-saww is Rasool^-saww of Allah^-azwj, and establishing the Salat, and giving the Zakat, and performing Hajj of the House (Kabah), and fasting the month of Ramazan. So, this is Al-Islam’.

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: ‘The Eman is recognition of this matter (Al-Wilayah) along with this. If he accepts it and does not recognise this matter, he would be a Muslim, and he would be straying’’.[31]

7- كا، الكافي الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ الْمُعَلَّى وَ الْعِدَّةُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع 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.

(The book) ‘Al-Kafi’ – Al-Husayn Bin Muhammad, from Al Moalla, and the number, from Ahmad Bin Muhammad, altogether from Al Washa, from Aban, from Abu Baseer,

‘From Abu Ja’far^-asws, he (the narrator) said, ‘I heard him^-asws saying: ‘The Bedouins said, ‘We believe!’ Say: ‘You do not believe! But say, ‘We submitted’, [49:14]. The one who claims that they had believed, so he has lied, and one who claims that they had not become Muslims, so he has lied’’.[32]

8- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ سَمَاعَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَخْبِرْنِي عَنِ الْإِسْلَامِ وَ الْإِيمَانِ أَ هُمَا مُخْتَلِفَانِ

(The book) ‘Al-Kafi’ – From 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-Islam and Al-Eman, ‘Are these two different?’

فَقَالَ إِنَّ الْإِيمَانَ يُشَارِكُ الْإِسْلَامَ وَ الْإِسْلَامَ لَا يُشَارِكُ الْإِيمَانَ

He^-asws said: ‘The Eman participates (includes) Al-Islam, but Al-Islam does not include the Eman’.

فَقُلْتُ فَصِفْهُمَا لِي

I said, ‘Describe both to me’.

فَقَالَ الْإِسْلَامُ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ التَّصْدِيقُ بِرَسُولِ اللَّهِ ص بِهِ حُقِنَتِ الدِّمَاءُ وَ عَلَيْهِ جَرَتِ الْمَنَاكِحُ وَ الْمَوَارِيثُ وَ عَلَى ظَاهِرِهِ جَمَاعَةُ النَّاسِ

He^-asws said: ‘Al-Islam is testifying that there is no god except Allah^-azwj, and the ratification with the Rasool^-saww of Allah^-azwj. By it, the blood is saved, and upon it flow the marriages and the inheritances, and upon its apparent is a community 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 the Eman is the guidance and what is affirmed in the hearts from the attributes of Al-Islam, and what is apparent from the deeds with it; and Al-Eman is higher than Al-Islam by a rank. The Eman includes Al-Islam in the apparent, and Al-Islam does not include the Eman in the hidden, and even if they are gathered in the world and the characteristic’’.[33]

9- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْإِيمَانُ يُشَارِكُ الْإِسْلَامَ وَ الْإِسْلَامُ لَا يُشَارِكُ الْإِيمَانَ‏.

(The book) ‘Al-Kafi’ – from Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Musa Bin Bakr, from Fuzeyl Bin Yasaar,

‘From Abu Abdullah^-asws having said: ‘Al-Eman includes Al-Islam, and Al-Islam does not include Al-Eman’’.[34]

10- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنِ الْفُضَيْلِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع 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.

(The book) ‘Al-Kafi’ – Ali, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Al Fuzeyl who said,

‘I heard Abu Abdullah^-asws saying: ‘Al-Eman includes Al-Islam, but Al-Islam does not include it. Al-Eman is what is venerated in the hearts and Al-Islam is what upon it are the marriages, and the inheritances, and saving of the blood; and Al-Eman includes Al-Islam, and Al-Islam does not include Al-Eman’’.[35]

11- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنِ الْكِنَانِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَيُّهُمَا أَفْضَلُ الْإِيمَانُ أَمِ الْإِسْلَامُ فَإِنَّ مَنْ قِبَلَنَا يَقُولُونَ إِنَّ الْإِسْلَامَ أَفْضَلُ مِنَ الْإِيمَانِ

(The book) ‘Al-Kafi’ – From the number, from Al Barqy, from Ibn Mahboub, from Jameel Bin Salih, from Al Kinany who said,

‘I said to Abu Abdullah^-asws, ‘Which of the two is superior, Al-Eman or Al-Islam, for the ones before us are saying that Al-Islam is superior to Al-Eman?’

فَقَالَ الْإِيمَانُ أَرْفَعُ مِنَ الْإِسْلَامِ

He^-asws said: ‘Al-Eman is higher than Al-Islam’.

قُلْتُ فَأَوْجِدْنِي ذَلِكَ

I said, ‘Find that (for) me’.

قَالَ مَا تَقُولُ فِيمَنْ أَحْدَثَ فِي الْمَسْجِدِ الْحَرَامِ مُتَعَمِّداً

He^-asws said: ‘What are you saying regarding the one who were to defecate in the Sacred Masjid deliberately?’

قَالَ قُلْتُ يُضْرَبُ ضَرْباً شَدِيداً

He (the narrator) said, ‘I said, ‘He will be struck with severe beatings’.

قَالَ أَصَبْتَ فَمَا تَقُولُ فِيمَنْ أَحْدَثَ فِي الْكَعْبَةِ مُتَعَمِّداً

He^-asws said: ‘You are correct! So, what are you saying regarding the one who defecates inside the Kabah deliberately?’

قُلْتُ يُقْتَلُ

I said, ‘He will be killed’.

قَالَ أَصَبْتَ أَ لَا تَرَى أَنَّ الْكَعْبَةَ أَفْضَلُ مِنَ الْمَسْجِدِ وَ أَنَّ الْكَعْبَةَ تَشْرَكُ الْمَسْجِدَ وَ الْمَسْجِدَ لَا تَشْرَكُ الْكَعْبَةَ وَ كَذَلِكَ الْإِيمَانُ يَشْرَكُ الْإِسْلَامَ وَ الْإِسْلَامُ لَا يَشْرَكُ الْإِيمَانَ‏.

He^-asws said: ‘You are correct! Don’t you see that the Kabah is superior to the Masjid, and even though the Kabah is inside the Masjid while the Masjid is not inside the Kabah? And like that is Al-Eman inclusive of Al-Islam while Al-Islam is not inclusive of Al-Eman’’.[36]

12- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلٍ وَ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ‏ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ‏ الْإِيمَانُ مَا اسْتَقَرَّ فِي الْقَلْبِ وَ أَفْضَى بِهِ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ صَدَّقَهُ الْعَمَلُ بِالطَّاعَةِ لِلَّهِ وَ التَّسْلِيمِ لِأَمْرِهِ

(The book) ‘Al-Kafi’ – From the number, from Sahl, and Muhammad Bin Yahya, from Ahmad Bin Muhammad altogether from Ibn Mahboub, from Ibn Raib, from Humran,

‘From Abu Ja’far^-asws, he (the narrator) said, ‘I heard him^-asws saying: ‘Al-Eman is what settles in the heart and leads by it to Allah^-azwj Mighty and Majestic, and it is ratified by the deeds in obedience to Allah^-azwj and the submission to His^-azwj Command.

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

And Al-Islam is what is manifested from a word or deed, and it is which upon it is a community of the people from all of its sects, and by it the blood is saves, and upon it flows the inheritances, and the marriages are allowed, and they gather upon the Salat, and the Zakat, and the Fasts, 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

So, by that, they come out from the Kufr and supplement to the Eman, and Al-Islam does not include the Eman while the Eman includes Al-Islam, and they are both in the word and the deed, together, just as the Kabah has come to be in the Masjid while the Masjid isn’t in the Kabah, and like that is the Eman including Al-Islam while Al-Islam is not inclusive of Al-Eman.

وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ قالَتِ الْأَعْرابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَ لكِنْ قُولُوا أَسْلَمْنا وَ لَمَّا يَدْخُلِ الْإِيمانُ فِي قُلُوبِكُمْ‏ فَقَوْلُ اللَّهِ عَزَّ وَ جَلَّ أَصْدَقُ الْقَوْلِ

And Allah^-azwj Mighty and Majestic has Said: The Bedouins said, ‘We believe!’ Say: ‘You do not believe! But say, ‘We submitted’, and the Eman has not entered into your hearts. [49:14]. The Word of Allah^-azwj Mighty and Majestic is most truthful of the words’.

قُلْتُ فَهَلْ لِلْمُؤْمِنِ فَضْلٌ عَلَى الْمُسْلِمِ فِي شَيْ‏ءٍ مِنَ الْفَضَائِلِ وَ الْأَحْكَامِ وَ الْحُدُودِ وَ غَيْرِ ذَلِكَ

I said, ‘Is there any merit for the Momin upon the Muslim regarding anything from the virtues, and the ruling, and the legal penalties, and other than that?’

فَقَالَ لَا هُمَا يَجْرِيَانِ فِي ذَلِكَ مَجْرًى وَاحِداً وَ لَكِنْ لِلْمُؤْمِنِ فَضْلٌ عَلَى الْمُسْلِمِ فِي أَعْمَالِهِمَا وَ مَا يَتَقَرَّبَانِ بِهِ إِلَى اللَّهِ عَزَّ وَ جَلَّ

He^-asws said: ‘No! They both flow in that the one flow, but for the Momin there is merit upon the Muslim regarding their deeds and what they are drawing 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

I said, ‘Isn’t Allah^-azwj Mighty and Majestic Saying: One who comes with the good deed, then for him would be ten the likes of it, [6:160], and you^-asws are claiming that they are gathering upon (are the same regarding) the Salat, and the Zakat, and the Fast, and the Hajj with the Momineen!’

قَالَ أَ لَيْسَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ فَيُضاعِفَهُ لَهُ أَضْعافاً كَثِيرَةً فَالْمُؤْمِنُونَ هُمُ الَّذِينَ يُضَاعِفُ اللَّهُ عَزَّ وَ جَلَّ لَهُمْ حَسَنَاتِهِمْ لِكُلِّ حَسَنَةٍ سَبْعِينَ ضِعْفاً فَهَذَا فَضْلُ الْمُؤْمِنِ وَ يَزِيدُ اللَّهُ فِي حَسَنَاتِهِ عَلَى قَدْرِ صِحَّةِ إِيمَانِهِ أَضْعَافاً كَثِيرَةً وَ يَفْعَلُ اللَّهُ بِالْمُؤْمِنِينَ مَا يَشَاءُ مِنَ الْخَيْرِ

He^-asws said: ‘Hasn’t Allah^-azwj Mighty and Majestic Said: ‘so He will Multiply it for him manifold? [2:245]? The Momineen, they are those Allah^-azwj Mighty and Majestic will Multiply their good deeds for them, for every good deed seventy-fold. So this is the merit of the Momin, and Allah^-azwj will Increase in his good deeds based upon the measurement of the health of his Eman, manifold, and Allah^-azwj Does with the Momineen whatever He^-azwj so Desires to’ – the Hadeeth’’.

قُلْتُ أَ رَأَيْتَ مَنْ دَخَلَ فِي الْإِسْلَامِ أَ لَيْسَ هُوَ دَاخِلًا فِي الْإِيمَانِ

I said, ‘What is your^-asws view of the one who enters into Al-Islam, isn’t he entering into Al-Eman?’

فَقَالَ لَا وَ لَكِنَّهُ قَدْ أُضِيفَ إِلَى الْإِيمَانِ وَ خَرَجَ بِهِ مِنَ الْكُفْرِ وَ سَأَضْرِبُ لَكَ مَثَلًا تَعْقِلُ بِهِ فَضْلَ الْإِيمَانِ عَلَى الْإِسْلَامِ أَ رَأَيْتَ لَوْ أَبْصَرْتَ رَجُلًا فِي الْمَسْجِدِ أَ كُنْتَ تَشْهَدُ أَنَّكَ رَأَيْتَهُ فِي الْكَعْبَةِ

He^-asws said: ‘No, but he has supplemented to the Eman and has come out from the Kufr by it, and I^-asws shall clarify to you with an example you can understand with the merit of the Eman upon Al-Islam. What is your view, if you were to see a man in the (Sacred) Masjid, will you testify that you saw him being in the Kabah?’

قُلْتُ لَا يَجُوزُ لِي ذَلِكَ

I said, ‘That is not allowed for me’.

قَالَ فَلَوْ أَبْصَرْتَ رَجُلًا فِي الْكَعْبَةِ أَ كُنْتَ شَاهِداً أَنَّهُ قَدْ دَخَلَ الْمَسْجِدَ الْحَرَامَ

He^-asws said: ‘If were to see a man in the Kabah, would you testify that he had entered the Sacred Masjid?’

قُلْتُ نَعَمْ

I said, ‘Yes’.

قَالَ وَ كَيْفَ ذَلِكَ

He^-asws said: ‘And how is that so?’

قُلْتُ‏ لَا يَصِلُ إِلَى دُخُولِ الْكَعْبَةِ حَتَّى يَدْخُلَ الْمَسْجِدَ

I said, ‘One cannot arrive to enter the Kabah until one enters the (Sacred) Masjid’.

قَالَ أَصَبْتَ وَ أَحْسَنْتَ ثُمَّ قَالَ كَذَلِكَ الْإِيمَانُ وَ الْإِسْلَامُ‏.

He^-asws said: ‘You are correct and have done well!’ Then he^-asws said: ‘Like that is Al-Eman and Al-Islam’’. [37]

13- سن، المحاسن عَنْ أَبِيهِ عَنِ ابْنِ سِنَانٍ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْقَلْبَ لَيَتَرَجَّجُ فِيمَا بَيْنَ الصَّدْرِ وَ الْحَنْجَرَةِ حَتَّى يُعْقَدَ عَلَى الْإِيمَانِ فَإِذَا عُقِدَ عَلَى الْإِيمَانِ قَرَّ وَ ذَلِكَ قَوْلُ اللَّهِ‏ وَ مَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ‏ قَالَ يَسْكُنُ‏.

(The book) ‘Al-Mahasin’ – From his father, from Ibn Sinan, from Al-Husayn Bin Al Mukhtar, from Abu Baseer,

‘From Abu Abdullah^-asws having said: ‘The heart flickers in what is between the chest and the throat until it holds on to Al-Eman. When it holds to Al-Eman, it calms down, and that is Words of Allah^-azwj: ‘And one who believes in Allah, He Guides his heart, [64:11]’. He^-asws said: ‘It calms down’’.[38]

كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ‏ مِثْلَهُ إِلَّا أَنَّهُ لَيْسَ فِيهِ قَالَ يَسْكُنُ‏.

(The book) ‘Al-Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Sinan – similar to it except that there isn’t in it (the words): ‘It calms down’’.[39]

15- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحِيمِ الْقَصِيرِ قَالَ: كَتَبْتُ مَعَ عَبْدِ الْمَلِكِ إِلَى أَبِي عَبْدِ اللَّهِ ع أَسْأَلُهُ عَنِ الْإِيمَانِ مَا هُوَ

(The book) ‘Al-Kafi’ – Ali Bin Ibrahim, from Al Abbas Bin Marouf, from Ibn Abu Najran, from Hammad Bin Usman, from Abdul Raheem Al Qaseer who said,

‘I wrote with Abdul Malik to Abu Abdullah^-asws asking him^-asws about the Eman, ‘What is it?’

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

He^-asws wrote to me with Abdul Malik Bin Ayn, ‘You, may Allah^-azwj have Mercy on you, asked about Al-Eman, and Al-Eman, it is the acceptance with the tongue and belief in the heart, and working with the limbs, and the Eman is from each other, and it is a house and like that is Al-Islam, a house, and the Kufr 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

The servant becomes Muslim before he becomes a Momin, and he cannot be a Momin until he does become a Muslim. So, Al-Islam is before Al-Eman, and it participates the Eman. When the servant commits a major sin from the major sins of disobediences, or a minor sin from the minor disobediences which Allah^-azwj Mighty and Majestic has Prohibited from, he would be outside from the Eman, the name ‘Al-Eman’ would be dropped off from him, while the name Al-Islam will (still) be affirmed upon him.

فَإِنْ تَابَ وَ اسْتَغْفَرَ عَادَ إِلَى دَارِ الْإِيمَانِ وَ لَا يُخْرِجُهُ إِلَى الْكُفْرِ إِلَّا الْجُحُودُ وَ الِاسْتِحْلَالُ بِأَنْ يَقُولَ لِلْحَلَالِ هَذَا حَرَامٌ وَ لِلْحَرَامِ هَذَا حَلَالٌ وَ دَانَ بِذَلِكَ

If he were to repent and seek Forgiveness, he will return to the house of Eman and it will not expel him to the Kufr except the disbelief and the legalising, by him saying for the Permissible, ‘This is Prohibited’, and for the Prohibited, ‘This is Permissible’, and he makes it a religion with that.

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.

During it, he would be outside from Al-Islam and Al-Eman, entering into the Kufr, and he would be at the status of the one who enters the (Sacred) Masjid then enters the Kabah and defecates a defecation in the Kabah, so he would be expelled from the Kabah, and from the (Sacred) Masjid, and his neck would be struck off and he would come to the Fire’’.[40]

16- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ مَا الْإِسْلَامُ

(The book) ‘Al-Kafi’ – From the number, from Al Barqy, from Usman Bin Isa, from Abdullah Bin Muskan, from one of his companions,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I said to him^-asws, ‘What is Al-Islam?’

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.

He^-asws said: ‘Religion of Allah^-azwj, its name is Al-Islam, and it is a religion of Allah^-azwj you came into being when you came into being, and after you came into being. The one who acknowledges with the religion of Allah^-azwj, he is a Muslim, and one who works with what Allah^-azwj Mighty and Majestic has Commanded with, he is a Momin’’.[41]

17- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ حُمْرَانَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ‏ إِنَّ اللَّهَ فَضَّلَ الْإِيمَانَ عَلَى الْإِسْلَامِ بِدَرَجَةٍ كَمَا فَضَّلَ الْكَعْبَةَ عَلَى الْمَسْجِدِ الْحَرَامِ‏.

(The book) ‘Al-Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibn Riab, from Humran who said,

‘I heard Abu Ja’far^-asws saying: ‘Allah^-azwj has Merited Al-Eman upon Al-Islam by a rank, just as He^-azwj has Merited the Kabah upon the Sacred Masjid’’.[42]

18- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ‏ الْكَبَائِرُ الْقُنُوطُ مِنْ رَحْمَةِ اللَّهِ وَ الْإِيَاسُ مِنْ رَوْحِ اللَّهِ وَ الْأَمْنُ مِنْ مَكْرِ اللَّهِ وَ قَتْلُ النَّفْسِ الَّتِي حَرَّمَ اللَّهُ وَ عُقُوقُ الْوَالِدَيْنِ وَ أَكْلُ مَالِ الْيَتِيمِ ظُلْماً وَ أَكْلُ الرِّبَا بَعْدَ الْبَيِّنَةِ وَ التَّعَرُّبُ بَعْدَ الْهِجْرَةِ وَ قَذْفُ الْمُحْصَنَةِ وَ الْفِرَارُ مِنَ الزَّحْفِ

(The book) ‘Al-Kafi’ – From Ali Bin Ibrahim, from Haroun Bin Muslim, from Masada Bin Sadaqah who said,

‘I heard Abu Ja’far^-asws saying: ‘The major sins are despairing from Mercy of Allah^-azwj and the despairing from the hope of Allah^-azwj and feeling safe from Plan of Allah^-azwj and killing the soul which Allah^-azwj has Prohibited, and being disloyal to the parents, and consuming the wealth of the orphans unjustly, and consuming the interest after the proof, and the Arabism (tribalism) after the Emigration, and accusing the married woman, and the fleeing from the march (army)’.

فَقِيلَ لَهُ أَ رَأَيْتَ الْمُرْتَكِبَ لِلْكَبِيرَةِ يَمُوتُ عَلَيْهَا أَ تُخْرِجُهُ مِنَ الْإِيمَانِ وَ إِنْ عُذِّبَ بِهَا فَيَكُونُ عَذَابُهُ كَعَذَابِ الْمُشْرِكِينَ أَوْ لَهُ انْقِطَاعٌ

It was said to him^-asws, ‘What is your^-asws view of the one indulging in the major sins, dying upon it, does it expel him from the Eman, and even though he will be Punished due to it, so his Punishment would be like Punishment of the Polytheists, of is there a termination for him?’

قَالَ يَخْرُجُ مِنَ الْإِسْلَامِ إِذَا زَعَمَ أَنَّهَا حَلَالٌ وَ لِذَلِكَ يُعَذَّبُ أَشَدَّ الْعَذَابِ وَ إِنْ كَانَ مُعْتَرِفاً بِأَنَّهَا كَبِيرَةٌ وَ هِيَ عَلَيْهِ حَرَامٌ وَ أَنَّهُ يُعَذَّبُ عَلَيْهَا وَ أَنَّهَا غَيْرُ حَلَالٍ فَإِنَّهُ مُعَذَّبٌ عَلَيْهَا وَ هُوَ أَهْوَنُ عَذَاباً مِنَ الْأَوَّلِ وَ يُخْرِجُهُ مِنَ الْإِيمَانِ وَ لَا يُخْرِجُهُ مِنَ الْإِسْلَامِ‏.

He^-asws said: ‘He would come out from Al-Islam when he claims that it is Permissible, and for that he would be Punished with severe Punishment; and if he were to acknowledge that it is a major sin and it is Prohibited unto him, and he would be Punishment upon it, and it is not Permissible, so he would be Punished upon it, and it is a lesser Punishment than the first, and he will exit from Al-Eman and not exit from Al-Islam’’.[43]

19- شي، تفسير العياشي عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ يا أَيُّهَا الَّذِينَ آمَنُوا فَسَمَّاهُمْ مُؤْمِنِينَ وَ لَيْسُوا هُمْ بِمُؤْمِنِينَ وَ لَا كَرَامَةَ قَالَ‏ يا أَيُّهَا الَّذِينَ آمَنُوا خُذُوا حِذْرَكُمْ فَانْفِرُوا ثُباتٍ أَوِ انْفِرُوا جَمِيعاً إِلَى قَوْلِهِ‏ فَأَفُوزَ فَوْزاً عَظِيماً

Tafseer Al-Ayyashi – From Suleyman Bin Khalid,

‘From Abu Abdullah^-asws: ‘O you who believe! [4:71] – so they were Named as Momineen, and they were neither Momineen nor (had any) prestige. He^-azwj Says O you who believe! Take your precaution, then go forth in detachments or go forth altogether [4:71] – up to His^-azwj Words a great success [4:73].

وَ لَوْ أَنَّ أَهْلَ السَّمَاءِ وَ الْأَرْضِ قَالُوا قَدْ أَنْعَمَ اللَّهُ عَلَيَّ إِذْ لَمْ أَكُنْ مَعَ رَسُولِ اللَّهِ ص لَكَانُوا بِذَلِكَ مُشْرِكِينَ وَ إِذَا أَصَابَهُمْ فَضْلٌ مِنَ اللَّهِ قَالَ يَا لَيْتَنِي كُنْتُ مَعَهُمْ فَأُقَاتِلَ فِي سَبِيلِ اللَّهِ‏.

And if the people of the sky and the earth were to say, ‘Allah^-azwj has Favoured upon me that I did not happen to be with Rasool-Allah^-saww’, they would be, by that, (become) Polytheists. And when Grace from Allah^-azwj comes to them, they say, ‘Oh! If only I was with them, I would have fought in the Way of Allah^-azwj!’’[44]

20- ن، عيون أخبار الرضا عليه السلام عَنِ ابْنِ عُبْدُوسٍ عَنِ ابْنِ قُتَيْبَةَ عَنِ الْفَضْلِ بْنِ شَاذَانَ قَالَ: سَأَلَ الْمَأْمُونُ الرِّضَا ع أَنْ يَكْتُبَ لَهُ مَحْضَ الْإِسْلَامِ عَلَى إِيجَازٍ وَ اخْتِصَارٍ

(The book) ‘Uyoun Akhbar Al-Reza^-asws’ – From Ibn Ubdous, from Ibn Quteyba, from Al Fazl Bin Shazan who said,

‘Al-Mamoun asked Al-Reza^-asws to write for him^-asws the pure Al-Islam upon shortness and the brevity.

فَكَتَبَ ع إِنَّ مَحْضَ الْإِسْلَامِ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ إِلَهاً وَاحِداً أَحَداً صَمَداً قَيُّوماً سَمِيعاً بَصِيراً قَدِيراً قَدِيماً بَاقِياً عَالِماً لَا يَجْهَلُ قَادِراً لَا يَعْجِزُ غَنِيّاً لَا يَحْتَاجُ عَدْلًا لَا يَجُورُ وَ أَنَّهُ خَالِقُ كُلِّ شَيْ‏ءٍ وَ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ لَا شِبْهَ لَهُ وَ لَا ضِدَّ لَهُ وَ لَا كُفْوَ لَهُ وَ أَنَّهُ الْمَقْصُودُ بِالْعِبَادَةِ وَ الدُّعَاءِ وَ الرَّغْبَةِ وَ الرَّهْبَةِ

He^-asws wrote: ‘The pure Al-Islam is the testimony that there is no god except Allah^-azwj, there not being any associates for Him^-azwj, One God, First, Last, Eternal, Hearing, Seeing, Able, Ancient, Remaining, Knowing not ignorant, Able not frustrated, Needless not needy, Just not tyrannous and He^-azwj is Creator of all things, and there isn’t anything like Him^-azwj. There is neither any rival for Him^-azwj nor any match for Him^-azwj, and He^-azwj is the purpose with the worship and the supplication, and the desire and the hope.

وَ أَنَّ مُحَمَّداً ص عَبْدُهُ وَ رَسُولُهُ وَ أَمِينُهُ وَ صَفِيُّهُ وَ صَفْوَتُهُ مِنْ خَلْقِهِ وَ سَيِّدُ الْمُرْسَلِينَ وَ خَاتَمُ النَّبِيِّينَ وَ أَفْضَلُ الْعَالَمِينَ لَا نَبِيَّ بَعْدَهُ وَ لَا تَبْدِيلَ لِمِلَّتِهِ وَ لَا تَغْيِيرَ لِشَرِيعَتِهِ

And that Muhammad^-saww is His^-azwj servant, and His^-azwj Rasool^-saww, and His^-azwj Trustee, and His^-azwj elite from His^-azwj creatures, and chief of the Messengers^-as, and last of the Prophets^-as, and most superior of the worlds. There is neither any Prophet^-saww after him^-saww, nor any replacement for his^-saww religion, nor any alteration to his^-saww law.

وَ أَنَّ جَمِيعَ مَا جَاءَ بِهِ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ ص هُوَ الْحَقُّ الْمُبِينُ وَ التَّصْدِيقُ بِهِ وَ بِجَمِيعِ مَنْ مَضَى قَبْلَهُ مِنْ رُسُلِ اللَّهِ وَ أَنْبِيَائِهِ وَ حُجَجِهِ وَ التَّصْدِيقُ بِكِتَابِهِ الصَّادِقِ الْعَزِيزِ الَّذِي‏ لا يَأْتِيهِ الْباطِلُ مِنْ بَيْنِ يَدَيْهِ وَ لا مِنْ خَلْفِهِ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ

And that entirety of what Muhammad^-saww Bin Abdullah^-as came with, it is the manifest truth, and the ratification with it, and with entirety of the ones from the Rasools^-as past before him^‑saww, and His^-azwj Prophets^-as, and His^-azwj Divine Authorities, and the ratification with His^‑azwj Book, the Truthful, the Mighty, which Neither did the falsehood come from before it, nor (would it come) from after it. (It is) a Revelation from the Wisest, the most Praised [41:42].

وَ أَنَّهُ الْمُهَيْمِنُ عَلَى الْكُتُبِ كُلِّهَا وَ أَنَّهُ حَقٌّ مِنْ فَاتِحَتِهِ إِلَى خَاتِمَتِهِ نُؤْمِنُ بِمُحْكَمِهِ وَ بِمُتَشَابِهِهِ وَ خَاصِّهِ وَ عَامِّهِ وَ وَعْدِهِ وَ وَعِيدِهِ وَ نَاسِخِهِ وَ مَنْسُوخِهِ وَ قِصَصِهِ وَ أَخْبَارِهِ لَا يَقْدِرُ أَحَدٌ مِنَ الْمَخْلُوقِينَ أَنْ يَأْتِيَ بِمِثْلِهِ

And it is the dominant upon the Books, all of them, and it is true from its beginning to its end. We believe in its Decisive and its Allegorical, and its special and its general, and its Promises and its Threats, and its Abrogating and its Abrogated, and its stories and its news. No one from the Created beings is able upon coming with the likes of it.

وَ أَنَّ الدَّلِيلَ بَعْدَهُ وَ الْحُجَّةَ عَلَى الْمُؤْمِنِينَ وَ الْقَائِمَ بِأَمْرِ الْمُسْلِمِينَ وَ النَّاطِقَ عَنِ الْقُرْآنِ وَ الْعَالِمَ بِأَحْكَامِهِ أَخُوهُ وَ خَلِيفَتُهُ وَ وَصِيُّهُ وَ وَلِيُّهُ الَّذِي كَانَ مِنْهُ بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى عَلِيُّ بْنُ أَبِي طَالِبٍ ع أَمِيرُ الْمُؤْمِنِينَ وَ إِمَامُ الْمُتَّقِينَ وَ قَائِدُ الْغُرِّ الْمُحَجَّلِينَ وَ أَفْضَلُ الْوَصِيِّينَ وَ وَارِثُ عِلْمِ النَّبِيِّينَ وَ الْمُرْسَلِينَ

And that the evidence after it, and the Divine Authority upon the Momineen, and the one standing with the command of the Muslims, and the one speaking from the Quran and the knowledge with its rulings, is his^-saww brother^-asws, and his^-saww caliph, and his^-saww successor^‑asws and his^-saww guardian who was from him^-saww at the status of Haroun^-as from Musa^-as is Ali^-asws Bin Abu Talib^-asws, Emir of the Momineen and Imam^-asws of the pious, and guide of the resplendent, and the most superior of the successors^-asws, and inheritor of knowledge of the Prophets^-as and the Rasools^-as.

وَ بَعْدَهُ الْحَسَنُ وَ الْحُسَيْنُ سَيِّدَا شَبَابِ أَهْلِ الْجَنَّةِ أَجْمَعِينَ ثُمَّ عَلِيُّ بْنُ الْحُسَيْنِ زَيْنُ الْعَابِدِينَ ثُمَّ مُحَمَّدُ بْنُ عَلِيٍّ بَاقِرُ عِلْمِ النَّبِيِّينَ ثُمَّ جَعْفَرُ بْنُ مُحَمَّدٍ الصَّادِقُ وَارِثُ عِلْمِ الْوَصِيِّينَ

And after him^-asws are Al-Hassan^-asws and Al-Husayn^-asws, two chiefs of youths of the people of Paradise in their entirety. Then Ali Bin Al-Husayn^-asws, adornment of the worshippers, then Muhammad Bin Ali^-asws, expounder of the knowledge of Prophets^-as, then Ja’far^-asws Bin Muhammad^-asws the truth, inheritor of the knowledge of successors^-asws.

ثُمَّ مُوسَى بْنُ جَعْفَرٍ الْكَاظِمُ ثُمَّ عَلِيُّ بْنُ مُوسَى الرِّضَا ثُمَّ مُحَمَّدُ بْنُ عَلِيٍّ ثُمَّ عَلِيُّ بْنُ مُحَمَّدٍ ثُمَّ الْحَسَنُ بْنُ عَلِيٍّ ثُمَّ الْحُجَّةُ الْقَائِمُ الْمُنْتَظَرُ وُلْدُهُ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ وَ أَشْهَدُ لَهُمْ بِالْوَصِيَّةِ وَ الْإِمَامَةِ

Then Musa^-asws Bin Ja’far Al-Kazim^-asws, then Ali^-asws Bin Musa Al-Reza^-asws, then Muhammad Bin Ali^-asws, then Ali^-asws Bin Muhammad^-asws, then Al-Hassan^-asws Bin Ali^-asws, then the Divine Authority Al-Qaim^-asws, the awaited (from his^-asws son^-asws, may the Salawaat of Allah^-azwj be upon them^-asws all, and I^-asws testify for them with the successor-ship and the Imamate.

وَ أَنَّ الْأَرْضَ لَا تَخْلُو مِنْ حُجَّةِ اللَّهِ تَعَالَى عَلَى خَلْقِهِ فِي كُلِّ عَصْرٍ وَ أَوَانٍ وَ أَنَّهُمُ الْعُرْوَةُ الْوُثْقَى وَ أَئِمَّةُ الْهُدَى وَ الْحُجَّةُ عَلَى أَهْلِ الدُّنْيَا إِلَى أَنْ يَرِثَ اللَّهُ‏ الْأَرْضَ وَ مَنْ عَلَيْها

And that the earth cannot be vacant from a Divine Authority of Allah^-azwj the Exalted, upon His^-azwj creatures during every era and time, and they are the firmest handhold, and the Imams^-asws of guidance, and the Divine Authorities upon people of the world up to when Allah^‑azwj will Cause to inherit the earth and the ones upon it.

وَ أَنَّ كُلَّ مَنْ خَالَفَهُمْ ضَالٌّ مُضِلٌّ تَارِكٌ لِلْحَقِّ وَ الْهُدَى وَ أَنَّهُمُ الْمُعَبِّرُونَ عَنِ الْقُرْآنِ وَ النَّاطِقُونَ عَنِ الرَّسُولِ ص بِالْبَيَانِ مَنْ مَاتَ وَ لَمْ يَعْرِفْهُمْ مَاتَ مِيتَةً جَاهِلِيَّةً وَ أَنَّ مِنْ دِينِهِمُ الْوَرَعَ وَ الْعِفَّةَ وَ الصِّدْقَ

And that everyone who opposes them^-asws has strayed, a neglecter of the truth and the guidance, and they^-asws are expressions on behalf of the Quran and the speakers on behalf of the Rasool^-saww with the explanations. One who dies and did not recognise them^-asws died a death of the pre-Islamic period, and that from their^-asws religion is the devoutness, and the chastity and the truthfulness’.

وَ سَاقَ إِلَى قَوْلِهِ وَ حُبُّ أَوْلِيَاءِ اللَّهِ عَزَّ وَ جَلَّ وَاجِبٌ وَ كَذَلِكَ بُغْضُ أَعْدَاءِ اللَّهِ وَ الْبَرَاءَةُ مِنْهُمْ وَ مِنْ أَئِمَّتِهِمْ إِلَى قَوْلِهِ ع

And he^-asws continued up to his^-asws words: ‘And loving the friends of Allah^-azwj Mighty and Majestic is obligatory, and like that is hating the enemies of Allah^-azwj and disavowing from them and from their imams (leaders).

وَ أَنَّ أَفْعَالَ الْعِبَادِ مَخْلُوقَةٌ لِلَّهِ تَعَالَى خَلْقَ تَقْدِيرٍ لَا خَلْقَ تَكْوِينٍ وَ اللَّهُ خالِقُ كُلِّ شَيْ‏ءٍ وَ لَا يَقُولُ بِالْجَبْرِ وَ التَّفْوِيضِ

And that the deeds of the servants are Creatures of Allah^-azwj the Exalted, a creation of pre-determination nor creation of coming into being, and Allah^-azwj is a Creator of all things, and do not be saying (believing) in the compulsion and the delegation.

وَ لَا يَأْخُذُ اللَّهُ عَزَّ وَ جَلَّ الْبَرِي‏ءَ بِالسَّقِيمِ وَ لَا يُعَذِّبُ اللَّهُ تَعَالَى الْأَطْفَالَ بِذُنُوبِ الْآبَاءِ وَ لا تَزِرُ وازِرَةٌ وِزْرَ أُخْرى‏ وَ أَنْ لَيْسَ لِلْإِنْسانِ إِلَّا ما سَعى

And Allah^-azwj Mighty and Majestic does not Seie the person with an illness, nor will Allah^-azwj the Exalted Punish the children due to sins of the fathers, A bearer of a burden will not bear the burden of another [53:38] And there wouldn’t be for the human being except what he strives for [53:39].

‏ وَ لِلَّهِ عَزَّ وَ جَلَّ أَنْ يَعْفُوَ وَ يَتَفَضَّلَ وَ لَا يَجُورَ وَ لَا يَظْلِمَ لِأَنَّهُ تَعَالَى مُنَزَّهٌ عَنْ ذَلِكَ وَ لَا يَفْرِضُ اللَّهُ طَاعَةَ مَنْ يَعْلَمُ أَنَّهُ يُضِلُّهُمْ وَ يُغْوِيهِمْ وَ لَا يَخْتَارُ لِرِسَالَتِهِ وَ لَا يَصْطَفِي مِنْ عِبَادِهِ مَنْ يَعْلَمُ أَنَّهُ يَكْفُرُ بِهِ وَ بِعِبَادَتِهِ وَ يَعْبُدُ الشَّيْطَانَ دُونَهُ

And for Allah^-azwj Mighty and Majestic is that He^-azwj Pardons, and Prefers, and is neither tyrannous nor unjust, because the Exalted is removed from that, nor does Allah^-azwj Impose obedience on the ones He^-azwj Knows that it would stray them and deviate them, nor does He^‑azwj Choose for His^-azwj Message nor Selects from His^-azwj servants one He^-azwj Knows that he would disbelieve in it and in His^-azwj worship and worship the Satan^-la instead.

وَ أَنَّ الْإِسْلَامَ غَيْرُ الْإِيمَانِ وَ كُلُّ مُؤْمِنٍ مُسْلِمٌ وَ لَيْسَ كُلُّ مُسْلِمٍ بِمُؤْمِنٍ وَ لَا يَسْرِقُ السَّارِقُ حِينَ يَسْرِقُ وَ هُوَ مُؤْمِنٌ وَ لَا يَزْنِي الزَّانِي حِينَ يَزْنِي وَ هُوَ مُؤْمِنٌ وَ أَصْحَابُ الْحُدُودِ مُسْلِمُونَ لَا مُؤْمِنُونَ وَ لَا كَافِرُونَ

And that Al-Islam is other than Al-Eman, and every Momin is a Muslim and every Muslims isn’t a Momin, nor does the thief steal when he steals while he is a Momin, nor does adulterer commit adultery when he commits adultery while he is a Momim, and companions of the limitations are Muslims, neither Momineen nor Kafirs.

وَ اللَّهُ عَزَّ وَ جَلَّ لَا يُدْخِلُ النَّارَ مُؤْمِناً وَ قَدْ وَعَدَهُ الْجَنَّةَ وَ لَا يُخْرِجُ مِنَ النَّارِ كَافِراً وَ قَدْ أَوْعَدَهُ النَّارَ وَ الْخُلُودَ فِيهَا وَ لا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَ يَغْفِرُ ما دُونَ ذلِكَ لِمَنْ يَشاءُ وَ مُذْنِبُو أَهْلِ التَّوْحِيدِ يُدْخَلُونَ فِي النَّارِ وَ يُخْرَجُونَ مِنْهَا وَ الشَّفَاعَةُ جَائِزَةٌ لَهُمْ

And Allah^-azwj Mighty and Majestic will not Enter a Momin into the Fire and He^-azwj has already Promised him the Paradise, nor will He^-azwj Extract a Kafir from the Fire and He^-azwj has already Threatened him of the Fire and being eternally therein, Allah does not Forgive if He is associated with, and He Forgives whatever is besides that to the one He so Desires to; [4:48], and the sinners of people of Tawheed (Unitarians) will be entering the Fire and coming out from it, and the intercession is allowed for them.

وَ إِنَّ الدَّارَ الْيَوْمَ دَارُ تَقِيَّةٍ وَ هِيَ دَارُ الْإِسْلَامِ لَا دَارُ كُفْرٍ وَ لَا دَارُ إِيمَانٍ وَ الْإِيمَانُ هُوَ أَدَاءُ الْأَمَانَةِ وَ اجْتِنَابُ جَمِيعِ الْكَبَائِرِ وَ هُوَ مَعْرِفَةٌ بِالْقَلْبِ‏ وَ إِقْرَارٌ بِاللِّسَانِ وَ عَمَلٌ بِالْأَرْكَانِ

And that the house today is a house of Taqiyya (dissimulation), and it is house of Al-Islam nor a house of Kufr, nor a house of Eman; and the Eman, it is fulfilling the entrustment and shunning entirety of the major sins, and recognising with the hearts, and acknowledging with the tongue, and working with the limbs’.

إِلَى أَنْ قَالَ ع وَ تُؤْمِنُ بِعَذَابِ الْقَبْرِ وَ مُنْكَرٍ وَ نَكِيرٍ وَ الْبَعْثِ بَعْدَ الْمَوْتِ وَ الْمِيزَانِ وَ الصِّرَاطِ وَ الْبَرَاءَةُ مِنَ الَّذِينَ ظَلَمُوا آلَ مُحَمَّدٍ وَ هَمُّوا بِإِخْرَاجِهِمْ وَ سَنُّوا ظُلْمَهُمْ وَ غَيَّرُوا سُنَّةَ نَبِيِّهِمْ

Up to he^-asws said: ‘And you should believe in Punishment of the grave, and Munkar and Nakeer (two questioning Angels), and the Resurrection after the death, and the Scale, and the Bridge, and the disavowing from those who oppress Progeny^-asws of Muhammad^-saww and plot to expel them^-asws, and are unjust to them^-asws, and alter the Sunnah of their Prophet^-saww.

وَ الْبَرَاءَةُ مِنَ النَّاكِثِينَ وَ الْقَاسِطِينَ وَ الْمَارِقِينَ الَّذِينَ هَتَكُوا حِجَابَ رَسُولِ اللَّهِ ص وَ نَكَثُوا بَيْعَةَ إِمَامِهِمْ وَ أَخْرَجُوا الْمَرْأَةَ وَ حَارَبُوا أَمِيرَ الْمُؤْمِنِينَ ع وَ قَتَلُوا الشِّيعَةَ رَحْمَةُ اللَّهِ عَلَيْهِمْ وَاجِبَةٌ

And the disavowing from the breakers (of the allegiance), and the deviants and the renegades, those who violated the veil of Rasool-Allah^-saww and broke allegiance of their Imam^-asws, and they brought out the woman (Ayesha) and battled Amir Al-Momineen^-asws, and are killing the Shias, may Allah^-azwj have Mercy on them, as an obligation.

وَ الْبَرَاءَةُ مِمَّنْ نَفَى الْأَخْيَارَ وَ شَرَّدَهُمْ وَ آوَى الطُّرَدَاءَ اللُّعَنَاءَ وَ جَعَلَ الْأَمْوَالَ دُونَهُ بَيْنَ الْأَغْنِيَاءِ وَ اسْتَعْمَلَ السُّفَهَاءَ مِثْلَ مُعَاوِيَةَ وَ عَمْرَو بْنَ الْعَاصِ لَعِينَيْ رَسُولِ اللَّهِ ص

And the disavowing from the ones who negate the good people and made them homeless, and sheltered the accursed, and made the wealth besides it between the rich, and employed the foolish ones like Muawiya and Amro Bin Al-Aas the accursed ones by Rasool-Allah^-saww.

وَ الْبَرَاءَةُ مِنْ أَشْيَاعِهِمُ الَّذِينَ حَارَبُوا أَمِيرَ الْمُؤْمِنِينَ ع وَ قَتَلُوا الْأَنْصَارَ وَ الْمُهَاجِرِينَ وَ أَهْلَ الْفَضْلِ وَ الصَّلَاحِ مِنَ السَّابِقِينَ

And the disavowing from their loyalists, those who battled against Amir Al-Momineen^-asws and killed the Helpers and the Emigrants, and people of merit and the righteous ones from the preceding ones.

وَ الْبَرَاءَةُ مِنْ أَهْلِ الِاسْتِيثَارِ وَ مِنْ أَبِي مُوسَى الْأَشْعَرِيِّ وَ أَهْلِ وَلَايَتِهِ‏ الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَياةِ الدُّنْيا وَ هُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعاً أُولئِكَ الَّذِينَ كَفَرُوا بِآياتِ رَبِّهِمْ‏ بِوَلَايَةِ أَمِيرِ الْمُؤْمِنِينَ ع‏ وَ لِقائِهِ‏ كَفَرُوا بِأَنْ لَقُوا اللَّهَ بِغَيْرِ إِمَامَتِهِ‏ فَحَبِطَتْ أَعْمالُهُمْ فَلا نُقِيمُ لَهُمْ يَوْمَ الْقِيامَةِ وَزْناً وَ الْبَرَاءَةُ مِنْ أَهْلِ الِاسْتِيثَارِ وَ مِنْ أَبِي مُوسَى الْأَشْعَرِيِّ وَ أَهْلِ وَلَايَتِهِ‏ الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَياةِ الدُّنْيا وَ هُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعاً أُولئِكَ الَّذِينَ كَفَرُوا بِآياتِ رَبِّهِمْ‏ بِوَلَايَةِ أَمِيرِ الْمُؤْمِنِينَ ع‏ وَ لِقائِهِ‏ كَفَرُوا بِأَنْ لَقُوا اللَّهَ بِغَيْرِ إِمَامَتِهِ‏ فَحَبِطَتْ أَعْمالُهُمْ فَلا نُقِيمُ لَهُمْ يَوْمَ الْقِيامَةِ وَزْناً فَهُمْ كِلَابُ أَهْلِ النَّارِ

And the disavowing from people of consultation council, and from Abu Musa Al Ashari and people of his friendship, Those, whose striving is lost in the life of the world, and they are reckoning that they are good in what they do?’ [18:104] These are they who commit Kufr with the Signs of their Lord – Amir Al-Momineen^-asws – and their Meeting Him, – disbelieving that they will meet Him^-azwj without his^-asws Imamate – so their deeds would be Nullified, therefore We will not Establish a Scale for them on the Day of Judgment [18:105], for they are dogs of the people of Fire.

وَ الْبَرَاءَةُ مِنَ الْأَنْصَابِ وَ الْأَزْلَامِ أَئِمَّةِ الضَّلَالِ وَ قَادَةِ الْجَوْرِ كُلِّهِمْ أَوَّلِهِمْ وَ آخِرِهِمْ

And the disavowing from the altars (of idols) and the arrows (of divination), the imams of straying, and tyrannical leaders, all of them their first ones and their last ones.

وَ الْبَرَاءَةُ مِنْ أَشْبَاهِ عَاقِرِي النَّاقَةِ أَشْقِيَاءِ الْأَوَّلِينَ وَ الْآخِرِينَ وَ مِمَّنْ يَتَوَلَّاهُمْ

And the disavowing from the one resembling the slayer of the she-camel (of Salih^-as), the most wretched of the former ones and the latter ones (Ibn Muljim^-la), and from the ones who befriend them.

وَ الْوَلَايَةُ لِأَمِيرِ الْمُؤْمِنِينَ ع وَ الَّذِينَ مَضَوْا عَلَى مِنْهَاجِ نَبِيِّهِمْ ص وَ لَمْ يُغَيِّرُوا وَ لَمْ يُبَدِّلُوا مِثْلَ سَلْمَانَ الْفَارِسِيِّ وَ أَبِي ذَرٍّ الْغِفَارِيِّ وَ الْمِقْدَادِ بْنِ الْأَسْوَدِ وَ عَمَّارِ بْنِ يَاسِرٍ وَ حُذَيْفَةَ بْنِ الْيَمَانِ وَ أَبِي الْهَيْثَمِ التَّيِّهَانِ وَ سَهْلِ بْنِ حُنَيْفٍ وَ عُبَادَةَ بْنِ الصَّامِتِ وَ أَبِي أَيُّوبَ الْأَنْصَارِيِّ وَ خُزَيْمَةَ بْنِ ثَابِتٍ ذِي الشَّهَادَتَيْنِ وَ أَبِي سَعِيدٍ الْخُدْرِيِّ وَ أَمْثَالِهِمْ رَضِيَ اللَّهُ عَنْهُمْ

And the friendship is for Amir Al-Momineen^-asws and the ones upon the manifesto of their Prophet^-saww, and they did not alter, and did not replace, (people) like Salman Al Farsi^-ra, and Abu Zarr Al-Ghifari^-ra, and Miqdad Bin Al-Aswad^-ra, and Ammar Bin Yasir^-ra, and Huzeyfa Bin Al-Yaman^-ra, and Abu Al Haysam Al-Tayhan^-ra, and Sahl Bin Huneyf^-ra, and Ubadah Bin Al Samir^‑ra, and Abu Ayoub Al-Ansari^-asws, and Khuzeyman Bin Sabit^-ra Zul Shahadateyn, and Abu Saeed Al-Khudri^-ra, and their^-ra lie, may Allah^-azwj be Pleased with them^-ra.

وَ الْوَلَايَةُ لِأَتْبَاعِهِمْ وَ أَشْيَاعِهِمْ وَ الْمُهْتَدِينَ بِهُدَاهُمْ‏ وَ لِلسَّالِكِينَ مِنْهَاجَهُمْ رِضْوَانُ اللَّهِ عَلَيْهِمْ وَ رَحْمَتُهُ إِلَى آخِرِ الْخَبَرِ الطَّوِيلِ‏.

And the friendship for their^-ra followers, and their^-ra loyalists, and the ones being guided by their^-ra guidance, and for the ones travelling on their manifesto, may Allah^-azwj be Pleased from them^-ra’ – up to the end of the lengthy Hadeeth’’.[45]

21- ج، الإحتجاج‏ فِي خَبَرِ الشَّامِيِّ الَّذِي سَأَلَ أَبَا عَبْدِ اللَّهِ ع مَسَائِلَ فَأَجَابَهُ فَقَالَ الشَّامِيُّ أَسْلَمْتُ لِلَّهِ فَقَالَ ع لَهُ بَلْ آمَنْتَ بِاللَّهِ السَّاعَةَ إِنَّ الْإِسْلَامَ قَبْلَ الْإِيمَانِ وَ عَلَيْهِ يَتَوَارَثُونَ وَ يَتَنَاكَحُونَ وَ الْإِيمَانُ عَلَيْهِ يُثَابُونَ‏.

(The book) ‘Al-Ihtijaj’ –

‘In a Hadeeth of the Syrian who asked Abu Abdullah^-asws (some) question, and he^-asws answered them. The Syrian said, ‘I submit to Allah^-azwj!’ He^-asws said to him: ‘But, you have now believed in Allah^-azwj. Al-Islam is before the Eman, and upon it they are inheriting and marrying each other, while the Eman, they will be Rewarded upon it’’.[46]

22- فس، تفسير القمي عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ فَضَّلَ الْإِيمَانَ عَلَى الْإِسْلَامِ بِدَرَجَةٍ كَمَا فَضَّلَ الْكَعْبَةَ عَلَى الْمَسْجِدِ الْحَرَامِ.

Tafseer Al Qummi – From his father, from Ibn Mahboub, from Ibn Riab, from Humran,

‘From Abu Ja’far^-asws having said: ‘Allah^-azwj has Merited Al-Eman over Al-Islam by a rank, just as He^-azwj Merited the Kabah over the Sacred Masjid’’.[47]

23- ج، الإحتجاج‏ فِي خَبَرِ الزِّنْدِيقِ الَّذِي سَأَلَ أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ عَمَّا زَعَمَ مِنَ‏ التَّنَاقُضِ فِي الْقُرْآنِ حَيْثُ قَالَ أَجِدُ اللَّهَ يَقُولُ‏ فَمَنْ يَعْمَلْ مِنَ الصَّالِحاتِ وَ هُوَ مُؤْمِنٌ فَلا كُفْرانَ لِسَعْيِهِ‏ وَ يَقُولُ‏ وَ إِنِّي لَغَفَّارٌ لِمَنْ تابَ‏

(The book) ‘Al Ihtijaj’ –

‘In a report of the atheist who asked Amir Al-Momineen^-asws, may the Salawaat of Allah^-azwj be upon him^-asws, about what he claimed from the contradictions in the Quran whereby he said, ‘I find Allah^-azwj Saying: So, one who does from the righteous deeds, and he is a Momin, then there will be no denying his exertion, [21:94], and He^-azwj Says: And I am Forgiving to the one who repents [20:82]’.

فَقَالَ ع وَ أَمَّا قَوْلُهُ‏ فَمَنْ يَعْمَلْ مِنَ الصَّالِحاتِ وَ هُوَ مُؤْمِنٌ فَلا كُفْرانَ لِسَعْيِهِ‏ وَ قَوْلُهُ‏ وَ إِنِّي لَغَفَّارٌ لِمَنْ تابَ وَ آمَنَ وَ عَمِلَ صالِحاً ثُمَّ اهْتَدى‏ فَإِنَّ ذَلِكَ كُلَّهُ لَا يُغْنِي إِلَّا مَعَ الِاهْتِدَاءِ وَ لَيْسَ كُلُّ مَنْ وَقَعَ عَلَيْهِ اسْمُ الْإِيمَانِ كَانَ حَقِيقاً بِالنَّجَاةِ مِمَّا هَلَكَ بِهِ الْغُوَاةُ

He^-asws said: ‘As for His^-azwj Words: So, one who does from the righteous deeds, and he is a Momin, then there will be no denying his exertion, [21:94], and His^-azwj Words: And I am Forgiving to the one who repents and believes and does righteous deeds, then (follows) righteous Guidance [20:82], so all of that, it does not avail except with the guidance, and it isn’t everyone the name ‘Al-Eman’ falls upon him would attain salvation, from what had been destroyed by the deluders.

وَ لَوْ كَانَ ذَلِكَ كَذَلِكَ لَنَجَتِ الْيَهُودُ مَعَ اعْتِرَافِهَا بِالتَّوْحِيدِ وَ إِقْرَارِهَا بِاللَّهِ وَ نَجَا سَائِرُ الْمُقِرِّينَ بِالْوَحْدَانِيَّةِ مِنْ إِبْلِيسَ فَمَنْ دُونَهُ فِي الْكُفْرِ

And had that been like that, the Jews would attain salvation with their acknowledgement with the Tawheed, and their acceptance of Allah^-azwj, and rest of the acknowledgers with the Monotheism would attain salvation, from Iblees^-la to the ones besides him^-la in the Kufr.

وَ قَدْ بَيَّنَ اللَّهُ ذَلِكَ بِقَوْلِهِ‏ الَّذِينَ آمَنُوا وَ لَمْ يَلْبِسُوا إِيمانَهُمْ بِظُلْمٍ أُولئِكَ لَهُمُ الْأَمْنُ وَ هُمْ مُهْتَدُونَ‏ وَ بِقَوْلِهِ‏ الَّذِينَ قالُوا آمَنَّا بِأَفْواهِهِمْ وَ لَمْ تُؤْمِنْ قُلُوبُهُمْ

And Allah^-saww has Explained that by His Words: Those who are believing and are not mixing their Eman with injustice. They, for them is the security, and they are the Guided ones’ [6:82], and by His^-azwj Words: from those who are saying, ‘We believe’, with their mouths while their hearts are not believing, [5:41].

‏ وَ لِلْإِيمَانِ حَالاتٌ وَ مَنَازِلُ يَطُولُ شَرْحُهَا وَ مِنْ ذَلِكَ أَنَّ الْإِيمَانَ قَدْ يَكُونُ عَلَى وَجْهَيْنِ إِيمَانٍ بِالْقَلْبِ وَ إِيمَانٍ بِاللِّسَانِ كَمَا كَانَ إِيمَانُ الْمُنَافِقِينَ عَلَى عَهْدِ رَسُولِ اللَّهِ ص لَمَّا قَهَرَهُمُ السَّيْفُ وَ شَمَلَهُمُ الْخَوْفُ فَإِنَّهُمْ آمَنُوا بِأَلْسِنَتِهِمْ وَ لَمْ تُؤْمِنْ قُلُوبُهُمْ

And for the Eman there are states and levels, its expansion is lengthy, and from that is that Al-Eman happens to be upon two aspects – Eman with the heart and Eman with the tongue, like what was the Eman of the hypocrites in the era of Rasool-Allah^-saww. When the sword subdues them and the fear engulfed them, they believed by their tongues and did not believe by their hearts.

فَالْإِيمَانُ بِالْقَلْبِ هُوَ التَّسْلِيمُ لِلرَّبِّ وَ مَنْ سَلَّمَ الْأُمُورَ لِمَالِكِهَا لَمْ يَسْتَكْبِرْ عَنْ أَمْرِهِ كَمَا اسْتَكْبَرَ إِبْلِيسُ عَنِ السُّجُودِ لآِدَمَ وَ اسْتَكْبَرَ أَكْثَرُ الْأُمَمِ عَنْ طَاعَةِ أَنْبِيَائِهِمْ

The Eman with the heart, it is the submission to the Lord^-azwj, and the one who submits the affairs to its owner would not be arrogant about His^-azwj Command like what Iblees^-la was too arrogant from performing the Sajdah to Adam^-as; and most of the communities were too arrogant from obeying their Prophets^-as.

فَلَمْ يَنْفَعْهُمُ التَّوْحِيدُ كَمَا لَمْ يَنْفَعْ إِبْلِيسَ ذَلِكَ السُّجُودُ الطَّوِيلُ فَإِنَّهُ سَجَدَ سَجْدَةً وَاحِدَةً أَرْبَعَةَ آلَافِ عَامٍ لَمْ يُرِدْ بِهَا غَيْرَ زُخْرُفِ الدُّنْيَا وَ التَّمْكِينِ مِنَ النَّظِرَةِ فَلِذَلِكَ لَا تَنْفَعُ الصَّلَاةُ وَ الصَّدَقَةُ إِلَّا مَعَ الِاهْتِدَاءِ إِلَى سَبِيلِ النَّجَاةِ وَ طَرِيقِ الْحَقِّ

But the Tawheed did not benefit them, just as that lengthy Sajdah did not benefit Iblees^-la, for he^-la had prostrated one Sajdah of forty thousand years, not intending by it apart from decorations of the world, and empowerment from the beholders. So, for that (reason), the Salat and the charity does not benefit except with being guided to the way of salvation and the path of truth.

وَ قَدْ قَطَعَ اللَّهُ عُذْرَ عِبَادِهِ بِتَبْيِينِ آيَاتِهِ وَ إِرْسَالِ رُسُلِهِ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ وَ لَمْ يُخْلِ أَرْضَهُ مِنْ عَالِمٍ بِمَا يَحْتَاجُ الْخَلِيقَةُ إِلَيْهِ وَ مُتَعَلِّمٍ عَلَى سَبِيلِ نَجَاةٍ أُولَئِكَ

And Allah^-azwj has Cut off the excuse of His^-azwj servants by Explaining His^-azwj Verses and Sending His^-azwj Rasools^-as lest there be an argument for the people upon Allah^-azwj after the Rasools^-as, and He^-azwj does not Vacate the earth from a scholar with whatever the creatures could be needy to, and a student upon the way of salvation.

هُمُ الْأَقَلُّونَ عَدَداً وَ قَدْ بَيَّنَ اللَّهُ ذَلِكَ فِي أُمَمِ الْأَنْبِيَاءِ وَ جَعَلَهُمْ مَثَلًا لِمَنْ تَأَخَّرَ مِثْلَ قَوْلِهِ فِي‏ قَوْمِ نُوحٍ‏ وَ ما آمَنَ مَعَهُ إِلَّا قَلِيلٌ‏ وَ قَوْلِهِ فِيمَنْ آمَنَ مِنْ قَوْمِ مُوسَى‏ وَ مِنْ قَوْمِ مُوسى‏ أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَ بِهِ يَعْدِلُونَ‏

They are the minority (few) in number, and Allah^-azwj has Explained that in the communities of the Prophets and Made them an example for the ones who came after, like His^-azwj Words regarding the people of Noah^-as: And there did not believe in him except a few [11:40], and His^-azwj Words regarding the one believing from the people of Musa^-as: And from the people of Musa there is a community is guiding with the Truth and by it they are dispensing justice [7:159].

وَ قَوْلِهِ فِي حَوَارِيِّ عِيسَى حَيْثُ قَالَ لِسَائِرِ بَنِي إِسْرَائِيلَ‏ مَنْ أَنْصارِي إِلَى اللَّهِ قالَ الْحَوارِيُّونَ نَحْنُ أَنْصارُ اللَّهِ آمَنَّا بِاللَّهِ وَ اشْهَدْ بِأَنَّا مُسْلِمُونَ‏ يَعْنِي أَنَّهُمْ يُسَلِّمُونَ لِأَهْلِ الْفَضْلِ فَضْلَهُمْ وَ لَا يَسْتَكْبِرُونَ عَنْ أَمْرِ رَبِّهِمْ فَمَا أَجَابَهُ مِنْهُمْ إِلَّا الْحَوَارِيُّونَ

And His^-azwj Words regarding the disciples of Isa^-as whereby he^-as said to rest of the children of Israel: ‘Who will be my helpers to Allah?’ The disciples said: ‘We are helpers of Allah. We believe in Allah and testify that we are submitting ones [3:52] – meaning they were submitting to the people of merit of their merits and were not being arrogant from a Command of their Lord^-azwj. But no one from them answered him^-as except the disciples.

وَ قَدْ جَعَلَ اللَّهُ لِلْعِلْمِ أَهْلًا وَ فَرَضَ عَلَى الْعِبَادِ طَاعَتَهُمْ بِقَوْلِهِ‏ أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ‏ وَ بِقَوْلِهِ‏ وَ لَوْ رَدُّوهُ إِلَى الرَّسُولِ وَ إِلى‏ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ‏

And Allah^-azwj has Made people for the knowledge and Imposed upon the servants to obey them^-asws, by His^-azwj Words: O you who believe! Obey Allah and obey the Rasool and those with (Divine) Authority from you. [4:59], and by His^-azwj Words: and if they had referred it to the Rasool and to the (Divine) Authority from them they would have known it, those who can extract it; [4:83].

وَ بِقَوْلِهِ‏ اتَّقُوا اللَّهَ وَ كُونُوا مَعَ الصَّادِقِينَ‏ وَ بِقَوْلِهِ‏ وَ ما يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَ الرَّاسِخُونَ فِي الْعِلْمِ‏ وَ بِقَوْلِهِ‏ وَ أْتُوا الْبُيُوتَ مِنْ أَبْوابِها

And by His^-azwj Words: O you who believe! Fear Allah and be with the truthful ones [9:119], and by His^-azwj Words: And none knows its interpretation except Allah, and those who are firmly rooted in the Knowledge. [3:7], and by His^-azwj Words: and come to the houses from its doors; [2:189].

وَ الْبُيُوتُ هِيَ بُيُوتُ الْعِلْمِ الَّذِي اسْتَوْدَعَهُ الْأَنْبِيَاءَ وَ أَبْوَابُهَا أَوْصِيَاؤُهُمْ فَكُلُّ عَمَلٍ مِنْ أَعْمَالِ الْخَيْرِ يَجْرِي عَلَى غَيْرِ أَيْدِي أَهْلِ الِاصْطِفَاءِ وَ عُهُودِهِمْ وَ حُدُودِهِمْ وَ شَرَائِعِهِمْ وَ سُنَّتِهِمْ وَ مَعَالِمِ دِينِهِمْ مَرْدُودٌ غَيْرُ مَقْبُولٍ وَ أَهْلُهُ بِمَحَلِّ كُفْرٍ وَ إِنْ شَمِلَتْهُمْ صِفَةُ الْإِيمَانِ

And the houses, these are houses (households) of knowledge which the Prophets^-as had been entrusted with, and its doors are their^-as successors^-as. Every deed from the good deeds, flowing upon other than the hands of the chosen people, and their^-as pacts, and their^-as legal penalties, and their^-as laws, and their^-as Sunnahs, and teachings of their^-as religion, it rejected, unacceptable, and its people would be in place of Kufr, and even if they include the characteristics of Al-Eman.

أَ لَمْ تَسْمَعْ إِلَى قَوْلِ اللَّهِ تَعَالَى‏ وَ ما مَنَعَهُمْ أَنْ تُقْبَلَ مِنْهُمْ نَفَقاتُهُمْ إِلَّا أَنَّهُمْ كَفَرُوا بِاللَّهِ وَ بِرَسُولِهِ‏ وَ ماتُوا وَ هُمْ كافِرُونَ‏

Are you not listening to Words of Allah^-azwj the Exalted: And nothing prevents from their spending being Accepted from them except they are committing Kufr with Allah and His Rasool, [9:54] and they die while being Kafirs [9:125]?

فَمَنْ لَمْ يَهْتَدِ مِنْ أَهْلِ الْإِيمَانِ إِلَى سَبِيلِ النَّجَاةِ لَمْ يُغْنِ عَنْهُ إِيمَانُهُ بِاللَّهِ مَعَ دَفْعِهِ حَقَّ أَوْلِيَائِهِ وَ حَبِطَ عَمَلُهُ وَ هُوَ فِي الْآخِرَةِ مِنَ الْخاسِرِينَ‏ وَ كَذَلِكَ قَالَ اللَّهُ سُبْحَانَهُ‏ فَلَمْ يَكُ يَنْفَعُهُمْ إِيمانُهُمْ لَمَّا رَأَوْا بَأْسَنا وَ هَذَا كَثِيرٌ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ

The one from the people of Eman who is not guided to the way of salvation, his Eman with Allah^-azwj will not avail him along with his repelling the rights of His^-azwj Guardians^-asws, his work would be confiscated, and in the Hereafter, he would be of the losers [5:5], and like that Allah^-azwj the Glorious Said: But their Eman wasn’t going to benefit them when they saw Our Punishment. [40:85] – and this is a lot in the Book of Allah^-azwj Mighty and Majestic.

وَ الْهِدَايَةُ فِي الْوَلَايَةِ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَ‏ وَ مَنْ يَتَوَلَّ اللَّهَ وَ رَسُولَهُ وَ الَّذِينَ آمَنُوا فَإِنَّ حِزْبَ اللَّهِ هُمُ الْغالِبُونَ

And the guidance is regarding the Wilayah, just as Allah^-azwj Mighty and Majestic Said: And whoever takes Allah and His Rasool and those who believe for a Guardian, then they are the party of Allah, they would be triumphant [5:56].

وَ الَّذِينَ آمَنُوا فِي هَذَا الْمَوْضِعِ هُمُ الْمُؤْتَمَنُونَ عَلَى الْخَلَائِقِ مِنَ الْحُجَجِ وَ الْأَوْصِيَاءِ فِي عَصْرٍ بَعْدَ عَصْرٍ وَ لَيْسَ كُلُّ مَنْ أَقَرَّ أَيْضاً مِنْ أَهْلِ الْقِبْلَةِ بِالشَّهَادَتَيْنِ كَانَ مُؤْمِناً

O you who believe! [5:57], in this place, they are the ones entrusted upon the people, from the Divine Authorities and the successors^-as, in an era after an era; and every one from the people of Qiblah (Muslims) who acknowledges with the two testimonies as well isn’t a Momin.

إِنَّ الْمُنَافِقِينَ كَانُوا يَشْهَدُونَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ص وَ يَدْفَعُونَ عَهْدَ رَسُولِ اللَّهِ ص بِمَا عَهِدَ بِهِ مِنْ دِينِ اللَّهِ وَ عَزَائِمِهِ وَ بَرَاهِينِ نُبُوَّتِهِ إِلَى وَصِيِّهِ

They hypocrites were (also) testifying that there is no god except Allah^-azwj and that Muhammad^-saww is Rasool^-saww of Allah^-azwj. They were repelling the pact of Rasool-Allah^-saww with what he^-saww had pacted with, from the religion of Allah^-azwj and his^-saww bequests, and proofs of his^-saww Prophet-hood to his^-saww successor^-asws.

وَ يُضْمِرُونَ مِنَ الْكَرَاهَةِ لِذَلِكَ وَ النَّقْضِ لِمَا أَبْرَمَهُ مِنْهُ عِنْدَ إِمْكَانِ الْأَمْرِ لَهُمْ فِيمَا قَدْ بَيَّنَهُ اللَّهُ لِنَبِيِّهِ بِقَوْلِهِ‏ فَلا وَ رَبِّكَ لا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيما شَجَرَ بَيْنَهُمْ ثُمَّ لا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجاً مِمَّا قَضَيْتَ وَ يُسَلِّمُوا تَسْلِيماً

And they were harbouring the abhorrence to that and the contradicting to whatever he^-saww had concluded from it, at the possibility of the matter for them regarding what Allah^-azwj had Explained it to His^-azwj Prophet^-saww by His^-azwj Words: But no! By your Lord! They are not believing until they make you a judge regarding what they are quarrelling between them, then not find any objection within themselves from what you judge, and they accept submissively [4:65].

وَ بِقَوْلِهِ‏ وَ ما مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَ فَإِنْ ماتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلى‏ أَعْقابِكُمْ‏

And by His^-azwj Words: And Muhammad is not except for a Rasool; the Rasools have already passed away before him; so if he dies or is killed will you turn back upon your heels? And the one who turns back upon his heels, [3:144].

‏ وَ مِثْلِ قَوْلِهِ‏ لَتَرْكَبُنَّ طَبَقاً عَنْ طَبَقٍ‏ أَيْ لَتَسْلُكُنَّ سَبِيلَ مَنْ كَانَ قَبْلَكُمْ مِنَ الْأُمَمِ فِي الْغَدْرِ بِالْأَوْصِيَاءِ بَعْدَ الْأَنْبِيَاءِ

And like His^-azwj Words: You will be indulging in a state after a state [84:19] – i.e., you will be travelling the way of the ones from the communities who were before you, regarding the betrayal of the successors^-as after the Prophets^-as.

وَ هَذَا كَثِيرٌ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ قَدْ شَقَّ عَلَى النَّبِيِّ ص مَا يَئُولُ إِلَيْهِ عَاقِبَةُ أَمْرِهِمْ وَ اطِّلَاعُ اللَّهِ إِيَّاهُ عَلَى بَوَارِهِمْ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ‏ فَلا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَراتٍ‏ وَ فَلا تَأْسَ عَلَى الْقَوْمِ الْكافِرِينَ‏.

And this is a lot in the Book of Allah^-azwj Mighty and Majestic, and it had been grievous upon the Prophet^-saww had been said to him^-saww of the outcome of their affairs and Allah^-azwj Notifying him^-saww upon their ruination. So Allah^-azwj Mighty and Majestic Revealed to him^-saww: therefore your soul should not go to regret upon them. [35:8] therefore do not grieve upon the Kafir people [5:68]’’.[48]

24- ل، الخصال عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الْبُنْدَارِ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ صَالِحِ بْنِ مُحَمَّدٍ الْبَغْدَادِيِّ عَنِ الْعَبَّاسِ بْنِ الْوَلِيدِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مَهْدِيٍّ عَنْ مَنْصُورِ بْنِ سَعْدٍ عَنْ مَيْمُونِ بْنِ سِيَاهٍ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَنِ اسْتَقْبَلَ قِبْلَتَنَا وَ صَلَّى صَلَوَاتِنَا وَ أَكَلَ ذَبِيحَتَنَا فَلَهُ مَا لَنَا وَ عَلَيْهِ مَا عَلَيْنَا.

(The book) ‘Al-Khisaal’ – From Muhammad Bin Ja’far Al Bundar, from Muhammad Bin Muhammad Bin Jamhour, from Salih Bin Muhammad Al Baghdady, from Al Abbas Bin Al Waleed, from Abdul Rahman Bin Mahdy, from Mandour Bin Sa’ad, from Maymoun Bin Ziyah, from Anas Bin Malik (a well-known fabricator) who said,

‘Rasool-Allah^-saww said: ‘One who faces to our Qiblah and prays our Salat and eats our slaughter, for him is what is for us, and against him is what is against us’’.[49]

25- ل، الخصال عَنِ الْخَلِيلِ بْنِ أَحْمَدَ السِّجْزِيِ‏ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ بْنِ خُزَيْمَةَ عَنْ عَلِيِّ بْنِ حُجْرٍ عَنْ شَرِيكٍ عَنْ مَنْصُورِ بْنِ الْمُعْتَمِرِ عَنْ رِبْعِيِّ بْنِ خِرَاشٍ عَنْ‏ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَا يُؤْمِنُ عَبْدٌ حَتَّى يُؤْمِنَ بِأَرْبَعَةٍ حَتَّى يَشْهَدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنِّي رَسُولُ اللَّهِ بَعَثَنِي بِالْحَقِّ وَ حَتَّى يُؤْمِنَ بِالْبَعْثِ بَعْدَ الْمَوْتِ وَ حَتَّى يُؤْمِنَ بِالْقَدَرِ.

(The book) ‘Al-Khisaal’ – from Al Khaleel Bin Ahmad Al Sijzy, from Muhammad Bin Is’haq Bin Khuzeyman, from Ali Bin Hujr, from Shareek, from Mansour Bin Al Mutamar, from Rabie Bin Khirash,

‘From Ali^-asws having said: ‘Rasool-Allah^-saww said: ‘A servant will not believe until he believes in four – until he testifies that there is no god except Allah^-azwj Alone, there being no associate for Him^-azwj, and I^-saww am Rasool^-saww of Allah^-azwj, He^-azwj has Sent me^-saww with the truth, and until he believes in the Resurrection after the death, and until he believes in the pre-determination’’.[50]

26- مع، معاني الأخبار ل، الخصال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَعْفَرِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ قَالَ: كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ع فَقَالَ لَهُ رَجُلٌ أَصْلَحَكَ اللَّهُ إِنَّ بِالْكُوفَةِ قَوْماً يَقُولُونَ مَقَالَةً يَنْسُبُونَهَا إِلَيْكَ

(The book) ‘Ma’any Al Akhbar’, (and) ‘Al-Khisaal’ – from his father, from Sa’ad, from Ibn Hashim, from Ibn Abu Umeyr, from Ja’far Bin Usman, from Abu Baseer who said,

‘I was in the presence of Abu Ja’far^-asws. A man said to him^-asws, ‘May Allah^-azwj Keep you^-asws well! There are a people in Al-Kufa making statements attributing these to you^-asws!’

فَقَالَ وَ مَا هِيَ قَالَ يَقُولُونَ إِنَّ الْإِيمَانَ غَيْرُ الْإِسْلَامِ

He^-asws said: ‘And what are these?’ He said, ‘They are saying that Al-Eman is other than Al-Islam’.

فَقَالَ أَبُو جَعْفَرٍ ع نَعَمْ فَقَالَ لَهُ الرَّجُلُ صِفْهُ لِي

Abu Ja’far^-asws said: ‘Yes’. The man said to him^-asws: ‘Describe it to me’.

قَالَ مَنْ شَهِدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ أَقَرَّ بِمَا جَاءَ بِهِ مِنْ عِنْدِ اللَّهِ وَ أَقَامَ الصَّلَاةَ وَ آتَى الزَّكَاةَ وَ صَامَ شَهْرَ رَمَضَانَ وَ حَجَّ الْبَيْتَ فَهُوَ مُسْلِمٌ

He^-asws said: ‘One who testifies that there is no god except Allah^-azwj and that Muhammad^-saww is Rasool^-saww of Allah^-saww and acknowledges with what he^-saww has come with from the Presence of Allah^-azwj, and establishes the Salat, and gives the Zakat, and fasts the month of Ramazan, and performs Hajj of the House (Kabah), so he is a Muslim’.

قُلْتُ فَالْإِيمَانُ

I said, ‘So (what about) Al-Eman?’

قَالَ مَنْ شَهِدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ص وَ أَقَرَّ بِمَا جَاءَ مِنْ عِنْدِ اللَّهِ وَ أَقَامَ الصَّلَاةَ وَ آتَى الزَّكَاةَ وَ صَامَ شَهْرَ رَمَضَانَ وَ حَجَّ الْبَيْتَ وَ لَمْ يَلْقَ اللَّهَ بِذَنْبٍ أَوْعَدَ عَلَيْهِ النَّارَ فَهُوَ مُؤْمِنٌ

He^-asws said: ‘One who testifies that there is no god except Allah^-azwj and that Muhammad^-saww is Rasool^-saww of Allah^-azwj and acknowledges with what he^-saww has come with from the Presence of Allah^-azwj, and establishes the Salat, and gives the Zakat, and fasts the month of Ramazan, and performs Hajj of the House, and does not meet Allah^-azwj with any sin He^-azwj has Promised the Fire upon, so he is a Momin’.

قَالَ أَبُو بَصِيرٍ جُعِلْتُ فِدَاكَ وَ أَيُّنَا لَمْ يَلْقَ اللَّهَ بِذَنْبٍ أَوْعَدَ عَلَيْهِ النَّارَ

Abu Baseer said, ‘May I be sacrificed for you^-asws, and which of us will not be meeting Allah^‑azwj with any a sin the Fire has been Promised upon?’

فَقَالَ لَيْسَ هُوَ حَيْثُ تَذْهَبُ إِنَّمَا هُوَ لَمْ يَلْقَ اللَّهَ بِذَنْبٍ أَوْعَدَ عَلَيْهِ النَّارَ وَ لَمْ يَتُبْ مِنْهُ‏.

He^-asws said: ‘It isn’t where you are going with. But rather, it is him not meeting Allah^-azwj with a sin the Fire has been Promised upon, and he did not repent from it’’.[51]

27- ل، الخصال فِي خَبَرِ الْأَعْمَشِ عَنِ الصَّادِقِ ع قَالَ: الْإِسْلَامُ غَيْرُ الْإِيمَانِ وَ كُلُّ مُؤْمِنٍ مُسْلِمٌ وَ لَيْسَ كُلُّ مُسْلِمٍ مؤمن [مُؤْمِناً] وَ لَا يَسْرِقُ السَّارِقُ حِينَ يَسْرِقُ وَ هُوَ مُؤْمِنٌ وَ لَا يَزْنِي الزَّانِي حِينَ يَزْنِي وَ هُوَ مُؤْمِنٌ

(The book) ‘Al-Khisaal’ in a report of Al Amsh,

‘From Al-Sadiq^-asws having said: ‘Al-Islam is other than Al-Eman, and every Momin is a Muslim and every Muslim isn’t a Momin, and the thief does not steal when he steals while he is a Momin, nor does the adulterer commit adultery when he commits adultery while he is a Momin.

وَ أَصْحَابُ الْحُدُودِ مُسْلِمُونَ لَا مُؤْمِنُونَ وَ لَا كَافِرُونَ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا يُدْخِلُ النَّارَ مُؤْمِناً وَ قَدْ وَعَدَهُ الْجَنَّةَ وَ لَا يُخْرِجُ مِنَ النَّارِ كَافِراً وَ قَدْ أَوْعَدَهُ النَّارَ وَ الْخُلُودَ فِيهَا وَ يَغْفِرُ ما دُونَ ذلِكَ‏ لِمَنْ يَشاءُ

And owners of the legal penalties are the Muslims, not the Momineen, nor the Kafirs, for Allah^-azwj Blessed and Exalted will not Enter a Momin into the Fire and He^-azwj has already Promised him the Paradise, nor will He^-azwj Extract a Kafir from the Fire and He^-azwj has already Promised him the Faire and being eternally in it, and He Forgives whatever is besides that to the one He so Desires to; [4:48].

فَأَصْحَابُ الْحُدُودِ فُسَّاقٌ لَا مُؤْمِنُونَ وَ لَا كَافِرُونَ وَ لَا يَخْلُدُونَ فِي النَّارِ وَ يُخْرَجُونَ مِنْهَا يَوْماً مَا وَ الشَّفَاعَةُ جَائِزَةٌ لَهُمْ وَ لِلْمُسْتَضْعَفِينَ إِذَا ارْتَضَى اللَّهُ عَزَّ وَ جَلَّ دِينَهُمْ‏.

The owners of the legal penalties are mischief-makers, neither Momineen nor Kafirs, nor will they be eternally in the Fire, and one day they will be coming out from it, and the intercession is allowed for them and for the weak ones when Allah^-azwj Mighty and Majestic is Pleased with them’’.[52]

27- ن، عيون أخبار الرضا عليه السلام‏ فِيمَا بَيَّنَ الرِّضَا ع مِنْ شَرَائِعِ الدِّينِ مِثْلَهُ إِلَى قَوْلِهِ‏ وَ يَغْفِرُ ما دُونَ ذلِكَ لِمَنْ يَشاءُ ثُمَّ قَالَ وَ مُذْنِبُو أَهْلِ التَّوْحِيدِ يُدْخَلُونَ فِي النَّارِ وَ يُخْرَجُونَ مِنْهَا وَ الشَّفَاعَةُ جَائِزَةٌ لَهُمْ‏.

(The book) ‘Uyoun Akhbar Al-Reza^-asws’, may the greetings be upon him^-asws – Among what Al-Reza^-asws explained from the laws of religion, similar to it up to his^-asws words: and He Forgives whatever is besides that to the one He so Desires to; [4:48], then he^-asws said: ‘And the sinners from the unitarians will be entering the Fire and coming out from it, and the intercession is allowed for them’’.[53]

28- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع مَا الْإِيمَانُ فَجَمَعَ لِيَ الْجَوَابَ فِي كَلِمَتَيْنِ فَقَالَ الْإِيمَانُ بِاللَّهِ وَ أَنْ لَا تَعْصِيَ اللَّهَ

(The book) ‘Al-Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ibn Qawlawiya, from his father, from Sa’ad, from Ibn Isa, from Ibn Mahboub, from Sa’dan Bin Muslim, from Abu Baseer who said,

‘I asked Abu Abdullah^-asws, ‘What is Al-Eman?’ He^-asws gathered for me the answer in two phrases, ‘The Eman with Allah^-azwj and that he will not disobey Allah^-azwj’.

قُلْتُ فَمَا الْإِسْلَامُ فَجَمَعَهُ فِي كَلِمَتَيْنِ فَقَالَ مَنْ شَهِدَ شَهَادَتَنَا وَ نَسَكَ نُسُكَنَا وَ ذَبَحَ ذَبِيحَتَنَا.

I said, ‘So what is Al-Islam?’ He^-asws gathered in two phrases. He^-asws said: ‘One who testifies two testimonies, and ritualises (from) our rituals, and slaughters (from) our slaughters’’.[54]

29- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ: سَأَلْتُهُ ع عَنِ الْإِيمَانِ وَ الْإِسْلَامِ فَقُلْتُ لَهُ أَ فَرْقٌ بَيْنَ الْإِيمَانِ‏ وَ الْإِسْلَامِ

(The book) ‘Ma’any Al Akhbar’ – Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Usman Bin Isa, from Sama’at Bin Mihran who said,

‘I asked him^-asws about Al-Eman and Al-Islam. I said to him^-asws, ‘Is there a difference between Al-Eman and Al-Islam?’

فَقَالَ أَ وَ أَضْرِبُ لَكَ مَثَلًا

He^-asws said: ‘And shall I strike an example for you?’

قَالَ قُلْتُ أَ وَ ذَاكَ

He (the narrator) said, ‘I said, ‘Or that’.

قَالَ مَثَلُ الْإِيمَانِ مِنَ الْإِسْلَامِ مَثَلُ الْكَعْبَةِ الْحَرَامِ مِنَ الْحَرَمِ قَدْ يَكُونُ الرَّجُلُ فِي الْحَرَمِ وَ لَا يَكُونُ فِي الْكَعْبَةِ وَ لَا يَكُونُ فِي الْكَعْبَةِ حَتَّى يَكُونَ فِي الْحَرَمِ فَقَدْ يَكُونُ مُسْلِماً وَ لَا يَكُونُ مُؤْمِناً وَ لَا يَكُونُ مُؤْمِناً حَتَّى يَكُونَ مُسْلِماً

He^-asws said: ‘An example of Al-Eman from Al-Islam is an example of Sacred Kabah from the Sanctuary. The man can be in the Sanctuary and not be in the Kabah, and he cannot be in the Kabah until he happens to be in the Sanctuary. So, he can be a Muslim and not be a Momin, and he cannot be a Momin until he happens to be a Muslim’.

قَالَ فَقُلْتُ فَيُخْرِجُهُ مِنَ الْإِيمَانِ شَيْ‏ءٌ قَالَ نَعَمْ

He (the narrator) said, ‘I said, ‘Can anything expel him from Al-Eman?’ He^-asws said: ‘Yes’.

قُلْتُ فَيُصَيِّرُهُ إِلَى مَا ذَا قَالَ إِلَى الْإِسْلَامِ أَوِ الْكُفْرِ

I said, ‘It would make him come to what?’ He^-asws said: ‘To Al-Islam or to Al-Kufr’.

وَ قَالَ لَوْ أَنَّ رَجُلًا دَخَلَ الْكَعْبَةَ فَأَفْلَتَ مِنْهُ بَوْلُهُ أُخْرِجَ مِنَ الْكَعْبَةِ وَ لَمْ يُخْرَجْ مِنَ الْحَرَمِ وَ لَوْ خَرَجَ مِنَ الْحَرَمِ فَغَسَلَ ثَوْبَهُ وَ تَطَهَّرَ ثَمَّ لَمْ يُمْنَعْ أَنْ يَدْخُلَ الْكَعْبَةَ وَ لَوْ أَنَّ رَجُلًا دَخَلَ الْكَعْبَةَ فَبَالَ فِيهَا مُعَانِداً أُخْرِجَ مِنَ الْكَعْبَةِ وَ مِنَ الْحَرَمِ فَضُرِبَتْ عُنُقُهُ‏.

And he^-asws said: ‘If a man were to enter the Kabah and his urine escapes from him, he would be expelled from the Kabah and not expelled from the Sanctuary, and if he were to exit from the Sanctuary, he washes his clothes and cleans, then he will not be prevented from entering the Kabah, and if a man were to enter the Kabah and urinates in it deliberately, he would be expelled from the Kabah and from the Sanctuary, and his neck would be struck off’’.[55]

30- فس، تفسير القمي‏ الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ‏ قَالَ يُصَدِّقُونَ بِالْبَعْثِ وَ النُّشُورِ وَ الْوَعْدِ وَ الْوَعِيدِ وَ الْإِيمَانُ فِي كِتَابِ اللَّهِ عَلَى أَرْبَعَةِ أَوْجُهٍ فَمِنْهُ إِقْرَارٌ بِاللِّسَانِ قَدْ سَمَّاهُ اللَّهُ إِيمَاناً وَ مِنْهُ تَصْدِيقٌ بِالْقَلْبِ وَ مِنْهُ الْأَدَاءُ وَ مِنْهُ التَّأْيِيدُ

Tafseer Qummi –

‘Those who are believing in the unseen [2:3] – He (Ali Bin Ibrahim) said, ‘They are ratifying with the Resurrection, and the Spread (of the register of deeds), and the Promise, and the Threat. And the Eman in the book of Allah^-azwj is based upon four aspects. From it is acceptance with the tongue. Allah^-azwj has Named it as Eman. And from it is ratifying with the heart, and from it is the performance, and from it is the support.

فَأَمَّا الْإِيمَانُ الَّذِي هُوَ إِقْرَارٌ بِاللِّسَانِ وَ قَدْ سَمَّاهُ اللَّهُ تَبَارَكَ وَ تَعَالَى إِيمَاناً وَ نَادَى أَهْلَهُ بِهِ فَقَوْلُهُ‏ يا أَيُّهَا الَّذِينَ آمَنُوا خُذُوا حِذْرَكُمْ‏ فَانْفِرُوا ثُباتٍ أَوِ انْفِرُوا جَمِيعاً وَ إِنَّ مِنْكُمْ لَمَنْ لَيُبَطِّئَنَّ فَإِنْ أَصابَتْكُمْ مُصِيبَةٌ قالَ قَدْ أَنْعَمَ اللَّهُ عَلَيَّ إِذْ لَمْ أَكُنْ مَعَهُمْ شَهِيداً وَ لَئِنْ أَصابَكُمْ فَضْلٌ مِنَ اللَّهِ لَيَقُولَنَّ كَأَنْ لَمْ تَكُنْ بَيْنَكُمْ وَ بَيْنَهُ مَوَدَّةٌ يا لَيْتَنِي كُنْتُ مَعَهُمْ فَأَفُوزَ فَوْزاً عَظِيماً

As for the Eman which is acceptance with the tongue, and Allah^-azwj Blessed and Exalted has Named is as Eman and Called out to its people with it, are His^-azwj Words: O you who believe! Take your precaution, then go forth in detachments or go forth altogether [4:71] And surely among you is one who would rather stay back! So if a misfortune befalls you he would say: ‘Allah Favoured upon me when I did not happen to be present with them’ [4:72] And if Grace from Allah comes to you, he would be speaking out as if there had not been any cordiality between you and him: ‘I wish I had been with them, then I would have been successful with a great success’ [4:73].

فَقَالَ الصَّادِقُ ع لَوْ أَنَّ هَذِهِ الْكَلِمَةَ قَالَهَا أَهْلُ الشَّرْقِ وَ أَهْلُ الْمَغْرِبِ لَكَانُوا بِهَا خَارِجِينَ مِنَ الْإِيمَانِ وَ لَكِنْ قَدْ سَمَّاهُمُ اللَّهُ مُؤْمِنِينَ بِإِقْرَارِهِمْ وَ قَوْلُهُ‏ يا أَيُّهَا الَّذِينَ آمَنُوا آمِنُوا بِاللَّهِ وَ رَسُولِهِ‏ فَقَدْ سَمَّاهُمْ مُؤْمِنِينَ بِإِقْرَارِ اللِّسَانِ ثُمَّ قَالَ لَهُمْ صَدِّقُوا

Al-Sadiq^-asws said: ‘If these phrases were said by people of the east and people of the west, due to it they would be expelled from the Eman, but Allah^-azwj Named them as Momineen due to their acceptance. O you who believe! Believe in Allah and His Rasool, [4:136], so He^-azwj has Named them as Momineen due to the acceptance by the tongue. Then He^-azwj Said to them: ‘Ratify’’.

وَ أَمَّا الْإِيمَانُ الَّذِي هُوَ التَّصْدِيقُ فَقَوْلُهُ‏ الَّذِينَ آمَنُوا وَ كانُوا يَتَّقُونَ لَهُمُ الْبُشْرى‏ فِي الْحَياةِ الدُّنْيا وَ فِي الْآخِرَةِ يَعْنِي صَدَّقُوا

And as for the Eman which is the ratification, are His^-azwj Words: Those who are believing, and they were fearing [10:63] For them is the glad tiding in the life of the world and in the Hereafter. [10:64] – meaning, ‘Ratify’.

وَ قَوْلُهُ‏ لَنْ نُؤْمِنَ لَكَ حَتَّى نَرَى اللَّهَ‏ أَيْ لَا نُصَدِّقُكَ

And His^-azwj Words: We will never believe in you until we see Allah manifestly, [2:55] – i.e., we will not ratify you^-as.

وَ قَوْلُهُ‏ يا أَيُّهَا الَّذِينَ آمَنُوا آمِنُوا أَيْ يَا أَيُّهَا الَّذِينَ أَقَرُّوا صَدِّقُوا فَالْإِيمَانُ الْخَفِيُّ هُوَ التَّصْدِيقُ وَ لِلتَّصْدِيقِ شُرُوطٌ لَا يَتِمُّ التَّصْدِيقُ إِلَّا بِهَا

And His^-azwj Words: O you who believe! [4:136] – i.e., O you those who are accepting, ratify. The Eman is the hidden, it is the ratification, and for the ratification there are conditions, the ratification cannot be complete except by it.

وَ قَوْلُهُ‏ لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَ الْمَغْرِبِ‏ وَ لكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ وَ الْمَلائِكَةِ وَ الْكِتابِ وَ النَّبِيِّينَ وَ آتَى الْمالَ عَلى‏ حُبِّهِ ذَوِي الْقُرْبى‏ وَ الْيَتامى‏ وَ الْمَساكِينَ وَ ابْنَ السَّبِيلِ وَ السَّائِلِينَ وَ فِي الرِّقابِ‏ وَ أَقامَ الصَّلاةَ وَ آتَى الزَّكاةَ وَ الْمُوفُونَ بِعَهْدِهِمْ إِذا عاهَدُوا وَ الصَّابِرِينَ فِي الْبَأْساءِ وَ الضَّرَّاءِ وَ حِينَ الْبَأْسِ أُولئِكَ الَّذِينَ صَدَقُوا وَ أُولئِكَ هُمُ الْمُتَّقُونَ‏

And His^-azwj Words: It isn’t righteousness that you should be turning your faces facing the east and the west, but the righteous is the one who believes in Allah, and the Last Day, and the Angels, and the Book, and the Prophets, and gives the wealth over his own love (for it) to the ones with relationships, and the orphans, and the poor, and the travellers, and the beggars, and regarding the necks (freeing slaves), and establishes the Salat, and gives the Zakat, and they fulfil their promises when they are promising, and the patient ones during the adversity and the desperation and when distressed; they are those who are true, and these, they are the fearing ones [2:177].

فَمَنْ أَقَامَ هَذِهِ الشُّرُوطَ فَهُوَ مُؤْمِنٌ مُصَدِّقٌ‏

The one who establishes these conditions, so he is a Momin, a ratifier.

وَ أَمَّا الْإِيمَانُ الَّذِي هُوَ الْأَدَاءُ فَهُوَ قَوْلُهُ لَمَّا حَوَّلَ اللَّهُ قِبْلَةَ رَسُولِهِ إِلَى الْكَعْبَةِ قَالَ أَصْحَابُ رَسُولِ اللَّهِ ص يَا رَسُولَ اللَّهِ فَصَلَاتُنَا إِلَى بَيْتِ الْمَقْدِسِ بَطَلَتْ فَأَنْزَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى‏ وَ ما كانَ اللَّهُ لِيُضِيعَ إِيمانَكُمْ‏ فَسَمَّى الصَّلَاةَ إِيمَاناً

And as for Al-Eman, which is the performance, it is His^-azwj Words when Allah^-azwj Transferred the Qiblah of His^-azwj Rasool^-saww to the Kabah. The companions of Rasool-Allah^-saww said: ‘O Rasool-Allah^-saww! Our Salat to Bayt Al Maqdis has been invalidated!’ So, Allah^-azwj Blessed and Exalted Revealed: And Allah will not Waste your Eman, [2:143]. So, He^-azwj the Salat as Eman.

وَ الْوَجْهُ الرَّابِعُ مِنَ الْإِيمَانِ هُوَ التَّأْيِيدُ الَّذِي جَعَلَهُ اللَّهُ فِي قُلُوبِ الْمُؤْمِنِينَ مِنْ رُوحِ الْإِيمَانِ فَقَالَ‏ لا تَجِدُ قَوْماً يُؤْمِنُونَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ يُوادُّونَ مَنْ حَادَّ اللَّهَ وَ رَسُولَهُ وَ لَوْ كانُوا آباءَهُمْ أَوْ أَبْناءَهُمْ أَوْ إِخْوانَهُمْ أَوْ عَشِيرَتَهُمْ أُولئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمانَ وَ أَيَّدَهُمْ بِرُوحٍ مِنْهُ‏

And the fourth aspect from the Eman, it is the support which Allah^-azwj has Made it to bein hearts of the Momineen, of the spirit of Al-Eman. You will not find a people believing in Allah and the Last Day befriending ones who oppose Allah and His Rasool, and even though they may be their fathers, or their sons, or their brothers, or their clan. They, Allah has Written the Eman to be in their hearts and He Aids them with a Spirit from Him. [58:22].

وَ الدَّلِيلُ عَلَى ذَلِكَ قَوْلُهُ ص لَا يَزْنِي الزَّانِي وَ هُوَ مُؤْمِنٌ وَ لَا يَسْرِقُ السَّارِقُ وَ هُوَ مُؤْمِنٌ يُفَارِقُهُ رُوحُ الْإِيمَانِ مَا دَامَ عَلَى بَطْنِهَا فَإِذَا قَامَ عَادَ إِلَيْهِ قِيلَ وَ مَا الَّذِي يُفَارِقُهُ قَالَ الَّذِي يَدَعُهُ فِي قَلْبِهِ

And the evidence upon that is his^-saww words: ‘The adulterer does not commit adultery while he is a Momin, nor does the thief steal while he is a Momin. The spirit of Eman separates from him for as long as he is upon her belly. When he stands up, it returns to him’. It was said, ‘And what is that which separates from him?’ He^-saww said: ‘That which calls him in his heart’.

ثُمَّ قَالَ ع مَا مِنْ قَلْبٍ إِلَّا وَ لَهُ أُذُنَانِ عَلَى أَحَدِهِمَا مَلَكٌ مُرْشِدٌ وَ عَلَى الْآخَرِ شَيْطَانٌ مُفْتِنٌ هَذَا يَأْمُرُهُ وَ هَذَا يَزْجُرُهُ

Then he^-asws said: ‘There is none from a heart except and there are two ears for it. Upon one of them is a guiding Angel and upon the other is a tempting Satan^-la. This one instructs him and this one rebukes him’.

وَ مِنَ الْإِيمَانِ مَا قَدْ ذَكَرَهُ اللَّهُ فِي الْقُرْآنِ خَبِيثٌ وَ طَيِّبٌ فَقَالَ‏ ما كانَ اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلى‏ ما أَنْتُمْ عَلَيْهِ حَتَّى يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ‏

And from Al-Eman is what Allah^-azwj has Mentioned in the Quran – wicked and good. He^-azwj Said: Allah was not going to leave the Momineen to what you are upon presently until He Distinguishes the bad from the good; [3:179].

وَ مِنْهُمْ مَنْ يَكُونُ مُؤْمِناً مُصَدِّقاً وَ لَكِنَّهُ يَلْبَسُ إِيمَانَهُ بِظُلْمٍ وَ هُوَ قَوْلُهُ‏ الَّذِينَ آمَنُوا وَ لَمْ يَلْبِسُوا إِيمانَهُمْ بِظُلْمٍ أُولئِكَ لَهُمُ الْأَمْنُ وَ هُمْ مُهْتَدُونَ‏

And from them is one who happens to be a Momin, a ratifier, but he dresses his Eman with injustice, and it is His^-azwj Word: Those who are believing and are not mixing their Eman with injustice. They, for them is the security, and they are the Guided ones’ [6:82].

فَمَنْ كَانَ مُؤْمِناً ثُمَّ دَخَلَ فِي الْمَعَاصِي الَّتِي نَهَى اللَّهُ عَنْهَا فَقَدْ لَبِسَ إِيمَانَهُ بِظُلْمٍ فَلَا يَنْفَعُهُ الْإِيمَانُ حَتَّى يَتُوبَ إِلَى اللَّهِ مِنَ الظُّلْمِ الَّذِي لَبِسَ إِيمَانَهُ حَتَّى يُخْلِصَ اللَّهُ إِيمَانَهُ فَهَذِهِ وُجُوهُ الْإِيمَانِ فِي كِتَابِ اللَّهِ‏.

The one who was a Momin, then enter into the disobedience which Allah^-azwj has Prohibited from, so he has dressed his Eman with injustice, so the Eman will not benefit him until he repents to Allah^-azwj from the injustice which he had dressed his Eman with until Allah^-azwj Purifies his Eman. So these are the aspects of Eman in the Book of Allah^-azwj’’.[56]

31- ف، تحف العقول‏ دَخَلَ عَلَى الصَّادِقِ ع رَجُلٌ فَقَالَ لَهُ مِمَّنِ الرَّجُلُ فَقَالَ مِنْ مُحِبِّيكُمْ وَ مَوَالِيكُمْ

(The book) ‘Tuhaf Al-Uqool’ –

‘A man entered to see Al-Sadiq^-asws. He^-asws said to him: ‘From who is the man?’ He said, ‘From ones who love you^-asws and your^-asws friends’.

فَقَالَ لَهُ جَعْفَرٌ لَا يُحِبُّ اللَّهُ عَبْداً حَتَّى يَتَوَلَّاهُ وَ لَا يَتَوَلَّاهُ حَتَّى يُوجِبَ لَهُ الْجَنَّةَ

Ja’far^-asws said to him: ‘Allah^-azwj does not Love a servant until he befriends Him^-azwj, and he does not befriend Him^-azwj until the Paradise is obligated for him’.

ثُمَّ قَالَ لَهُ مِنْ أَيِّ مُحِبِّينَا أَنْتَ فَسَكَتَ الرَّجُلُ فَقَالَ لَهُ سَدِيرٌ وَ كَمْ مُحِبُّوكُمْ يَا ابْنَ رَسُولِ اللَّهِ

Then he^-asws said to him: ‘From which of the ones who love us^-asws, are you?’ The man was silent. Sadeyr said to him^-asws, ‘And how many of the ones loving you^-asws are there, O son^-asws of Rasool-Allah^-saww?’

فَقَالَ عَلَى ثَلَاثِ طَبَقَاتٍ طَبَقَةٌ أَحَبُّونَا فِي الْعَلَانِيَةِ وَ لَمْ يُحِبُّونَا فِي السِّرِّ وَ طَبَقَةٌ يُحِبُّونَنَا فِي السِّرِّ وَ لَمْ يُحِبُّونَا فِي الْعَلَانِيَةِ وَ طَبَقَةٌ يُحِبُّونَنَا فِي السِّرِّ وَ الْعَلَانِيَةِ هُمُ النَّمَطُ الْأَعْلَى شَرِبُوا مِنَ الْعَذْبِ الْفُرَاتِ وَ عَلِمُوا تَأْوِيلَ الْكِتَابِ وَ فَصْلَ الْخِطَابِ وَ سَبَبَ الْأَسْبَابِ فَهُمُ النَّمَطُ الْأَعْلَى

He^-asws said: ‘Upon three strata. There is a stratum who love us^-asws in the open and do not love us^-asws in the private; and there is a stratum who loves us^-asws in the private and do not love us^-asws in the open; and there is a stratum who loves us in the private and the open. They are the highest type. They are drinking from the fresh Euphrates and know interpretation of the Book, and the decisive address, and cause of the causes, so they are the top most type.

الْفَقْرُ وَ الْفَاقَةُ وَ أَنْوَاعُ الْبَلَاءِ أَسْرَعُ إِلَيْهِمْ مِنْ رَكْضِ الْخَيْلِ مَسَّتْهُمُ الْبَأْسَاءُ وَ الضَّرَّاءُ وَ زُلْزِلُوا وَ فُتِنُوا فَمِنْ بَيْنِ مَجْرُوحٍ وَ مَذْبُوحٍ مُتَفَرِّقِينَ فِي كُلِّ بِلَادٍ قَاصِيَةٍ بِهِمْ يَشْفِي اللَّهُ السَّقِيمَ وَ يُغْنِي الْعَدِيمَ وَ بِهِمْ تُنْصَرُونَ وَ بِهِمْ تُمْطَرُونَ وَ بِهِمْ تُرْزَقُونَ وَ هُمُ الْأَقَلُّونَ عَدَداً الْأَعْظَمُونَ عِنْدَ اللَّهِ قَدْراً وَ خَطَراً

The poverty and the destitution and varieties of afflictions are quicker to them than the sprint of the horse. They get touched by the calamities, and the harms, and they get shaken and are tempted. They are from between the injured and the slaughtered, separating in every city being remote. Allah^-azwj Heals the sick with them and Enriches the destitute, and by them you are helped, and due to them you are rained upon, and due to them you are Graced, and they are few in number, the mighty in the Presence of Allah^-azwj or worth and share.

وَ الطَّبَقَةُ الثَّانِيَةُ النَّمَطُ الْأَسْفَلُ أَحَبُّونَا فِي الْعَلَانِيَةِ وَ سَارُوا بِسِيرَةِ الْمُلُوكِ فَأَلْسِنَتُهُمْ مَعَنَا وَ سُيُوفُهُمْ عَلَيْنَا

And the second stratum is the lowest type. They are loving us in the open and they conduct with the conducts of the kings. Their tongues are with us^-asws and their swords are against us.

وَ الطَّبَقَةُ الثَّالِثَةُ النَّمَطُ الْأَوْسَطُ أَحَبُّونَا فِي السِّرِّ وَ لَمْ يُحِبُّونَا فِي الْعَلَانِيَةِ وَ لَعَمْرِي لَئِنْ كَانُوا أَحَبُّونَا فِي السِّرِّ دُونَ الْعَلَانِيَةِ فَهُمُ الصَّوَّامُونَ بِالنَّهَارِ الْقَوَّامُونَ بِاللَّيْلِ تَرَى أَثَرَ الرَّهْبَانِيَّةِ فِي وُجُوهِهِمْ أَهْلُ سِلْمٍ وَ انْقِيَادٍ

And the third stratum is the middle type. They are loving us^-asws in the private and do not love us in the open, and by my^-asws life! If they were to love us^-asws in the private besides the openly, so they are the fasting ones by the day, the standing ones at night (for Salat). You will see the effects the monasticism in their faces. They are people of submission and acquiescence’.

قَالَ الرَّجُلُ فَأَنَا مِنْ مُحِبِّيكُمْ فِي السِّرِّ وَ الْعَلَانِيَةِ

The man said, ‘I am from the ones loving you^-asws in the private and the open!’

قَالَ جَعْفَرٌ ع إِنَّ لِمُحِبِّينَا فِي السِّرِّ وَ الْعَلَانِيَةِ عَلَامَاتٍ يُعْرَفُونَ بِهَا

Ja’far^-asws said: ‘Surely for the one loving us^-asws in the private and the open, there are signs they are recognised by these’.

قَالَ الرَّجُلُ وَ مَا تِلْكَ الْعَلَامَاتُ

The man said, ‘And what are these signs?’

قَالَ تِلْكَ خِلَالٌ أَوَّلُهَا أَنَّهُمْ عَرَفُوا التَّوْحِيدَ حَقَّ مَعْرِفَتِهِ وَ أَحْكَمُوا عِلْمَ تَوْحِيدِهِ وَ الْإِيمَانُ بَعْدَ ذَلِكَ بِمَا هُوَ وَ مَا صِفَتُهُ ثُمَّ عَلِمُوا حُدُودَ الْإِيمَانِ وَ حَقَائِقَهُ وَ شُرُوطَهُ وَ تَأْوِيلَهُ

He^-asws said: ‘These are merits. The first of these are, they recognise the Tawheed (Monotheist) as is the right of recognising it, and they are judging the knowledge of His^-azwj Tawheed, and the Eman after that with what He^-azwj is and what are His^-azwj Attributes. Then they know the limits of the Eman, and its realities, and its conditions, and its interpretation’.

قَالَ سَدِيرٌ يَا ابْنَ رَسُولِ اللَّهِ مَا سَمِعْتُكَ تَصِفُ الْإِيمَانَ بِهَذِهِ الصِّفَةِ

Sadeyr said, ‘O son^-asws of Rasool-Allah^-saww! I have not heard you^-asws describe Al-Eman with these characteristics (before)!’

قَالَ نَعَمْ يَا سَدِيرُ لَيْسَ لِلسَّائِلِ أَنْ يَسْأَلَ عَنِ الْإِيمَانِ مَا هُوَ حَتَّى يَعْلَمَ الْإِيمَانَ بِمَنْ

He^-asws said: ‘Yes, O Sadeyr! It isn’t for the questioner to ask about Al-Eman, what it is, until he knows the Eman is with who’.

قَالَ سَدِيرٌ يَا ابْنَ رَسُولِ اللَّهِ إِنْ رَأَيْتَ أَنْ تُفَسِّرَ مَا قُلْتَ

Sadeyr said, ‘O son^-asws of Rasool-Allah^-saww! If you^-asws could see (fit) to interpret what you^-asws have said’.

قَالَ الصَّادِقُ ع مَنْ زَعَمَ أَنَّهُ يَعْرِفُ اللَّهَ بِتَوَهُّمِ الْقُلُوبِ فَهُوَ مُشْرِكٌ وَ مَنْ زَعَمَ أَنَّهُ يَعْرِفُ اللَّهَ بِالاسْمِ دُونَ الْمَعْنَى فَقَدْ أَقَرَّ بِالطَّعْنِ لِأَنَّ الِاسْمَ مُحْدَثٌ

Al-Sadiq^-asws said: ‘One who claims that he recognises Allah^-azwj with imaginations of the hearts, so he is a Polytheist; and the one who claims that he recognises Allah^-azwj with the Name without the meaning, so he has accepted the accusation because the Name is an occurrence.

وَ مَنْ زَعَمَ أَنَّهُ يَعْبُدُ الِاسْمَ وَ الْمَعْنَى فَقَدْ جَعَلَ مَعَ اللَّهِ شَرِيكاً وَ مَنْ زَعَمَ أَنَّهُ يَعْبُدُ الْمَعْنَى بِالصِّفَةِ لَا بِالْإِدْرَاكِ فَقَدْ أَحَالَ عَلَى غَائِبٍ

And one who claims that he worships the Name and the meaning, so he has made an associate to be with Allah^-azwj; and one who claims that he worships the meaning with the Attributes not with the realisation, so he has referred upon an absentee.

وَ مَنْ زَعَمَ أَنَّهُ يَعْبُدُ الصِّفَةَ وَ الْمَوْصُوفَ فَقَدْ أَبْطَلَ التَّوْحِيدَ لِأَنَّ الصِّفَةَ غَيْرُ الْمَوْصُوفِ وَ مَنْ زَعَمَ أَنَّهُ يُضِيفُ الْمَوْصُوفَ إِلَى الصِّفَةِ فَقَدْ صَغَّرَ الْكَبِيرَ وَ ما قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ‏

And one who claims that he worships the Attributes and the Attributed, so he has invalidated the Tawheed, because the attribute is other than the attributed; and one who claims that he adds the Attributed to the Attribute, so he has belittled the Great and has not appreciated Allah^-azwj as is the right of appreciating Him^-azwj’.

قِيلَ لَهُ فَكَيْفَ سَبِيلُ التَّوْحِيدِ

It was said to him^-asws, ‘So how is the way of Tawheed?’

قَالَ بَابُ الْبَحْثِ مُمْكِنٌ وَ طَلَبُ الْمَخْرَجِ مَوْجُودٌ إِنَّ مَعْرِفَةَ عَيْنِ الشَّاهِدِ قَبْلَ صِفَتِهِ وَ مَعْرِفَةَ صِفَةِ الْغَائِبِ قَبْلَ عَيْنِهِ

He^-asws said: ‘The door (subject) of discussion is possible, and seeking the way out is existent. The recognition of an eye of the witness is before its description, and recognition of an attribute of the unseen is before eyeing it’.

قِيلَ وَ كَيْفَ تُعْرَفُ عَيْنُ الشَّاهِدِ قَبْلَ صِفَتِهِ

It was said, ‘And how can an eye of the witness recognise before its attributes?’

قَالَ تَعْرِفُهُ وَ تَعْلَمُ عِلْمَهُ وَ تَعْرِفُ نَفْسَكَ بِهِ وَ لَا تَعْرِفُ نَفْسَكَ بِنَفْسِكَ مِنْ نَفْسِكَ وَ تَعْلَمُ أَنَّ مَا فِيهِ لَهُ وَ بِهِ كَمَا قَالُوا لِيُوسُفَ‏ إِنَّكَ لَأَنْتَ يُوسُفُ قالَ أَنَا يُوسُفُ وَ هذا أَخِي‏ فَعَرَفُوهُ بِهِ وَ لَمْ يَعْرِفُوهُ بِغَيْرِهِ وَ لَا أَثْبَتُوهُ مِنْ أَنْفُسِهِمْ بِتَوَهُّمِ الْقُلُوبِ

He^-asws said: ‘You recognise Him^-azwj and recognise His^-azwj Knowledge, and recognise your own self by it, and you cannot recognise your own self from your own self and know that whatever is in it is for Him^-azwj and by Him^-azwj, like what they said to Yusuf^-as, ‘They said: ‘Are you indeed Yusuf?’ He said: ‘I am Yusuf, and this is my brother (Benyamin). [12:90]. They recognised him^-as by him^-as and did not recognise him^-as by someone else, and they did not prove him^-as from themselves by imagination of the hearts.

أَ مَا تَرَى اللَّهَ يَقُولُ‏ ما كانَ لَكُمْ أَنْ تُنْبِتُوا شَجَرَها يَقُولُ لَيْسَ لَكُمْ أَنْ تَنْصِبُوا إِمَاماً مِنْ قِبَلِ أَنْفُسِكُمْ تُسَمُّونَهُ مُحِقّاً بِهَوَى أَنْفُسِكُمْ وَ إِرَادَتِكُمْ

Are you not seeing what Allah^-azwj Says: It was not for you that you should be growing the trees. [27:60]? He^-azwj is Saying it isn’t for you all that you should be nominating an Imam^-asws from your own selves naming him as right by the whims of your own selves and your intentions’.

ثُمَّ قَالَ الصَّادِقُ ع ثَلَاثَةٌ لا يُكَلِّمُهُمُ اللَّهُ وَ لا يَنْظُرُ إِلَيْهِمْ يَوْمَ الْقِيامَةِ وَ لا يُزَكِّيهِمْ وَ لَهُمْ عَذابٌ أَلِيمٌ‏ مَنْ أَنْبَتَ شَجَرَةً لَمْ يُنْبِتْهُ اللَّهُ يَعْنِي مَنْ نَصَبَ إِمَاماً لَمْ يَنْصِبْهُ اللَّهُ أَوْ جَحَدَ مَنْ نَصَبَهُ اللَّهُ وَ مَنْ زَعَمَ أَنَّ لِهَذَيْنِ سَهْماً فِي الْإِسْلَامِ وَ قَدْ قَالَ اللَّهُ‏ وَ رَبُّكَ يَخْلُقُ ما يَشاءُ وَ يَخْتارُ ما كانَ لَهُمُ الْخِيَرَةُ.

Then Al-Sadiq^-asws said: ‘Three, Allah will not be Speaking to them on the Day of Qiyamah, nor will He be Purifying them, and for them would be a painful Punishment [2:174] – one who plants a tree Allah^-azwj did not Plant, meaning one who nominates an Imam^-asws Allah^-azwj had not Nominated, or he rejects one whom Allah^-azwj had Nominated, and one who claims that for these two (Abu Bakr and Umar) there is a share in Al-Islam, and Allah^-azwj has Said: And your Lord Creates whatever He so Desires to and Chooses (whoever He so Desires to). The choosing was not for them. [28:68]’’.[57]

32- سن، المحاسن عَنْ أَبِيهِ عَنِ ابْنِ سِنَانٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَوْ أَنَّ الْعِبَادَ وَصَفُوا الْحَقَّ وَ عَمِلُوا بِهِ وَ لَمْ يَعْقِدْ قُلُوبُهُمْ عَلَى أَنَّهُ الْحَقُّ مَا انْتَفَعُوا.

(The book) ‘Al-Mahasin’ – From his father, from Ibn Sinan, from Ibn Bukeyr, from Zurara,

‘From Abu Abdullah^-asws having said: ‘If the servants were to describe the truth and work with it and do not tie their hearts upon that it is the truth, they will not benefit’’.[58]

33- سن، المحاسن عَنْ هَارُونَ بْنِ الْجَهْمِ عَنِ الْحُسَيْنِ بْنِ ثُوَيْرٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَتَى رَجُلٌ رَسُولَ اللَّهِ ص فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي جِئْتُكَ أُبَايِعُكَ عَلَى الْإِسْلَامِ

(The book) ‘Al-Mahasin’ – from Haroun Bin Al Jahm, from Al-Husayn Bin Suweyr, from Abu Huzeyfa,

‘From Abu Abdullah^-asws having said: ‘A man came to Rasool-Allah^-saww. He said, ‘O Rasool-Allah^-saww! I have come to you^-saww to pledge allegiance to you upon Al-Islam’.

فَقَالَ لَهُ رَسُولُ اللَّهِ ص أُبَايِعُكَ عَلَى أَنْ تَقْتُلَ أَبَاكَ قَالَ نَعَمْ

Rasool-Allah^-saww said: ‘I^-saww shall take your allegiance based upon that you will kill your father’. He said, ‘Yes’.

فَقَالَ لَهُ رَسُولُ اللَّهِ ص إِنَّا وَ اللَّهِ لَا نَأْمُرُكُمْ بِقَتْلِ آبَائِكُمْ وَ لَكِنَّ الْآنَ عَلِمْتُ مِنْكَ حَقِيقَةَ الْإِيمَانِ وَ أَنَّكَ لَنْ تَتَّخِذَ مِنْ دُونِ اللَّهِ وَلِيجَةً أَطِيعُوا آبَاءَكُمْ فِيمَا أَمَرُوكُمْ وَ لَا تُطِيعُوهُمْ فِي مَعَاصِي اللَّهِ‏.

Rasool-Allah^-saww said to him: ‘By Allah^-azwj! I^-saww am not ordering you to kill your fathers, but now I^-saww know from you the reality of the Eman, and you will never take any confidant from besides Allah^-azwj. Obey your fathers in whatever they instruct you all, but do not obey them in disobedience of Allah^-azwj’’.[59]

34- سن، المحاسن عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ مُدْرِكِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ الْإِسْلَامُ عُرْيَانٌ فَلِبَاسُهُ الْحَيَاءُ وَ زِينَتُهُ‏ الْوَفَاءُ وَ مُرُوءَتُهُ الْعَمَلُ الصَّالِحُ وَ عِمَادُهُ الْوَرَعُ وَ لِكُلِّ شَيْ‏ءٍ أَسَاسٌ وَ أَسَاسُ الْإِسْلَامِ حُبُّنَا أَهْلَ الْبَيْتِ‏.

(The book) ‘Al-Mahasin’ – from his father, from Abdullah Bin Al Qasim, from Mudrik Bin Abdul Rahman,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Al-Islam is naked, it’s clothing is the modesty, and its adornment is the loyalty, and its magnanimity is the righteous deed, and its pillar is the devoutness, and for everything there is a foundation, and foundation of Al-Islam is our^-asws love of People^-asws of the Household’’.[60]

35- سن، المحاسن عَنْهُ عَنْ‏ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ أَيُّهَا النَّاسُ إِنِّي أُمِرْتُ أَنْ أُقَاتِلَكُمْ حَتَّى تَشْهَدُوا أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنِّي مُحَمَّدٌ رَسُولُ اللَّهِ فَإِذَا فَعَلْتُمْ ذَلِكَ حَقَنْتُمْ بِهَا أَمْوَالَكُمْ وَ دِمَاءَكُمْ إِلَّا بِحَقِّهَا وَ كَانَ حِسَابُكُمْ عَلَى اللَّهِ‏.

(The book) ‘Al-Mahasin’ – From him, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, from Ubeyd Bin Zurara,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘O you people! I^-saww have been Commanded to fight you all until you testify that there is no god except Allah^-azwj and I^-saww, Muhammad^-saww, am a Rasool^-saww of Allah^-azwj! So, when you have done that, you will be saving your wealth and your blood with that, except by its right, and your Reckoning would be upon Allah^-azwj’’.[61]

36- سن، المحاسن عَنْ أَبِيهِ عَنِ النَّضْرِ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ أَيُّوبَ بْنِ الْحُرِّ عَنْ أَبِي بَصِيرٍ قَالَ: كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ع فَقَالَ لَهُ سَلَّامٌ إِنَّ خَيْثَمَةَ بْنَ أَبِي خَيْثَمَةَ حَدَّثَنَا 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

(The book) ‘Al-Mahasin’ – from his father, from Al Nazar, from Yahya Al Halby, from Ayoub Bin Al Hurr, from Abu Baseer who said,

‘I was in the presence of Abu Ja’far^-asws. Greetings! Khaysama Bin Khaysama narrated to us that he had asked you^-asws about Al-Islam. You^-asws said to him: ‘Al-Islam, one who faces to our^‑asws Qiblah, and testifies our^-asws testimonies, and ritualises our^-asws rituals, and befriends our^-asws friends, and is inimical to our^-asws enemies, so he is a Muslim’’.

قَالَ صَدَقَ

He^-asws said: ‘He spoke the truth’.

وَ سَأَلَكَ عَنِ الْإِيمَانِ فَقُلْتَ الْإِيمَانُ بِاللَّهِ وَ التَّصْدِيقُ بِكِتَابِهِ وَ أَنْ أَحَبَّ فِي اللَّهِ وَ أَبْغَضَ فِي اللَّهِ

(He said), ‘And he asked you^-asws about the Eman, so you^-asws said: ‘The Eman with Allah^-azwj and the ratification with His^-azwj Book, and love for the Sake of Allah^-azwj and hate for the Sake of Allah^-azwj’’.

فَقَالَ صَدَقَ خَيْثَمَةُ.

He^-asws said: ‘Khaysama spoke the truth’’.[62]

37- سن، المحاسن عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الْإِيمَانِ فَقَالَ الْإِيمَانُ مَا كَانَ فِي الْقَلْبِ وَ الْإِسْلَامُ مَا كَانَ عَلَيْهِ الْمَنَاكِحُ وَ الْمَوَارِيثُ وَ تُحْقَنُ بِهِ الدِّمَاءُ وَ الْإِيمَانُ يَشْرَكُ الْإِسْلَامَ وَ الْإِسْلَامُ لَا يَشْرَكُ الْإِيمَانَ‏.

(The book) ‘Al-Mahasin’ – from his father, from Safwan, from Al A’la, from Muhammad who said,

‘I asked Abu Ja’far^-asws about Al-Eman. He^-asws said: ‘Al-Eman is what happens in the heart, and Al-Islam is what the marriages, and the inheritances take place upon it, and by it the blood is saved, and Al-Eman includes Al-Islam while Al-Islam does not include Al-Eman’’.[63]

38- يج، الخرائج و الجرائح رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ رَسُولَ اللَّهِ ص كَانَ يَسِيرُ فِي بَعْضِ مَسِيرِهِ فَقَالَ لِأَصْحَابِهِ يَطْلُعُ عَلَيْكُمْ مِنْ بَعْضِ هَذِهِ الْفِجَاجِ شَخْصٌ لَيْسَ لَهُ‏ عَهْدٌ بِإِبْلِيسَ مُنْذُ ثَلَاثَةِ أَيَّامٍ

(The book) ‘Al Kharaij Wa Al Jaraih’ –

It is reported from Abdullah^-asws having said: ‘Rasool-Allah^-saww was travelling in one of his^-saww journeys. He^-saww said to his^-saww companions: ‘There shall be emerging to you all, someone from one of these mountain ranges, there hasn’t been a pact with Iblees^-la since three days’.

فَمَا لَبِثُوا أَنْ أَقْبَلَ أَعْرَابِيٌّ قَدْ يَبِسَ جِلْدُهُ عَلَى عَظْمِهِ وَ غَارَتْ عَيْنَاهُ فِي رَأْسِهِ وَ اخْضَرَّتْ شَفَتَاهُ مِنْ أَكْلِ الْبَقْلِ فَسَأَلَ عَنِ النَّبِيِّ ص فِي أَوَّلِ الرِّفَاقِ حَتَّى لَقِيَهُ

They had not waited long before a Bedouin came. His skin had dried upon his bones, and his eyes had sunk into his head, and his lips had turned green from eating the vegetables. He asked about the Prophet^-saww in the first friends until he met him^-saww.

فَقَالَ لَهُ اعْرِضْ عَلَيَّ الْإِسْلَامَ فَقَالَ قُلْ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنِّي مُحَمَّدٌ رَسُولُ اللَّهِ قَالَ أَقْرَرْتُ

He said to him^-saww, ‘Present Al-Islam to me!’ He^-saww said: ‘Say, ‘I testify that there is no god except Allah^-azwj and I^-saww, Muhammad^-saww, am Rasool^-saww of Allah^-azwj’. He said, ‘I accept!’

قَالَ تُصَلِّي الْخَمْسَ وَ تَصُومُ شَهْرَ رَمَضَانَ قَالَ أَقْرَرْتُ

He^-saww said: ‘You will pray the five (daily) Salats, and you shall fast month of Ramazan’. He said, ‘I accept’.

قَالَ تَحُجُّ الْبَيْتَ الْحَرَامَ وَ تُؤَدِّي الزَّكَاةَ وَ تَغْتَسِلُ مِنَ الْجَنَابَةِ قَالَ أَقْرَرْتُ

He^-saww said: ‘You shall perform Hajj of the Sacred House, and give the Zakat, and wash from the sexual impurities’. He said, ‘I accept’.

فَتَخَلَّفَ بَعِيرُ الْأَعْرَابِيِّ وَ وَقَفَ النَّبِيُّ فَسَأَلَ عَنْهُ فَرَجَعَ النَّاسُ فِي طَلَبِهِ فَوَجَدُوهُ فِي آخِرِ الْعَسْكَرِ قَدْ سَقَطَ خُفُّ بَعِيرِهِ فِي حُفْرَةٍ مِنْ حُفَرِ الْجِرْذَانِ فَسَقَطَ فَانْدَقَّتْ عُنُقُ الْأَعْرَابِيِّ وَ عُنُقُ الْبَعِيرِ وَ هُمَا مَيِّتَانِ

The camel of the Bedouin lagged behind and the Prophet^-saww paused. He^-saww asked about him, so the people returning in searching for him. They found him among the last of the soldiers, a shoe of his camel had fallen into a hole from the holes of Al-Jirzan. So, he had fallen down, and the necks of the Bedouin and the camel were injured, and they were both dead.

فَأَمَرَ النَّبِيُّ فَضُرِبَتْ خَيْمَةٌ فَغُسِّلَ فِيهِ ثُمَّ دَخَلَ النَّبِيُّ فَكَفَّنَهُ فَسَمِعُوا لِلنَّبِيِّ حَرَكَةً فَخَرَجَ وَ جَبِينُهُ يَتَرَشَّحُ عَرَقاً

The Prophet^-saww ordered and a tent was struck. He was washed in it. Then the Prophet^-saww entered and enshrouded him. They heard a movement for the Prophet^-saww. He^-saww came out and his^-saww forehead was perspiring profusely.

وَ قَالَ إِنَّ هَذَا الْأَعْرَابِيَّ مَاتَ وَ هُوَ جَائِعٌ وَ هُوَ مِمَّنْ آمَنَ وَ لَمْ يَلْبِسْ إِيمَانَهُ بِظُلْمٍ فَابْتَدَرَهُ الْحُورُ الْعِينُ بِثِمَارِ الْجَنَّةِ يَحْشُونَ بِهَا شِدْقَهُ هَذِهِ تَقُولُ يَا رَسُولَ اللَّهِ اجْعَلْنِي فِي أَزْوَاجِهِ وَ هَذِهِ تَقُولُ يَا رَسُولَ اللَّهِ اجْعَلْنِي فِي أَزْوَاجِهِ‏.

He^-saww said: ‘This Bedouin died while he was hungry, and he was from the one who had believed and had not dressed his Eman with injustice, so the Maiden Houries rushed to him with the fruits of Paradise stuffing his cheeks with it. This one is saying, ‘O Rasool-Allah^-saww! Make me to be among his wives’, and this one is saying, ‘O Rasool-Allah^-saww! Make me to be among his wives’’.[64]

39- شي، تفسير العياشي عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قُلْتُ لَهُ أَ رَأَيْتَ الْمُؤْمِنَ لَهُ فَضْلٌ عَلَى الْمُسْلِمِ فِي شَيْ‏ءٍ مِنَ الْمَوَارِيثِ وَ الْقَضَايَا وَ الْأَحْكَامِ حَتَّى يَكُونَ لِلْمُؤْمِنِ أَكْثَرُ مِمَّا يَكُونُ لِلْمُسْلِمِ فِي الْمَوَارِيثِ أَوْ غَيْرِ ذَلِكَ

Tafseer Al-Ayyashi – From Humran,

‘From Abu Ja’far^-asws, he (the narrator) said, ‘I said to him^-asws, ‘What is your^-asws view of the Momin? Is there any merit for him upon the Muslims regarding anything from the inheritances, and the judgments, and the rulings, until there would be for the Momin more than what would be for the Muslim regarding the inheritances or other than that?’

قَالَ لَا هُمَا يَجْرِيَانِ فِي ذَلِكَ مَجْرًى وَاحِداً إِذَا حَكَمَ الْإِمَامُ عَلَيْهِمَا وَ لَكِنَّ لِلْمُؤْمِنِ فَضْلًا عَلَى الْمُسْلِمِ فِي أَعْمَالِهِمَا وَ مَا يَتَقَرَّبَانِ بِهِ إِلَى اللَّهِ

He^-asws said: ‘No! They both flow regarding that with one flow, when the Imam^-asws rules upon them, but for the Momin there is a merit upon the Muslim in their deeds and whatever they draw closer with to Allah^-azwj’.

قَالَ فَقُلْتُ أَ لَيْسَ اللَّهُ يَقُولُ‏ مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها وَ زَعَمْتُ أَنَّهُمْ مُجْتَمِعُونَ عَلَى الصَّلَاةِ وَ الزَّكَاةِ وَ الصَّوْمِ وَ الْحَجِّ مَعَ الْمُؤْمِنِ

He (the narrator) said, ‘I said, ‘Isn’t Allah^-azwj Saying: One who comes with the good deed, then for him would be ten the likes of it, [6:160], and you^-asws are claiming that they are gathered upon the Salat, and the Zakat, and the Fasts, and the Hajj with the Momin!’

قَالَ فَقَالَ أَ لَيْسَ اللَّهُ قَدْ قَالَ‏ وَ اللَّهُ يُضاعِفُ لِمَنْ يَشاءُ أَضْعَافاً كَثِيرَةً فَالْمُؤْمِنُونَ هُمُ الَّذِينَ يُضَاعِفُ اللَّهُ لَهُمُ الْحَسَنَاتِ لِكُلِّ حَسَنَةٍ سَبْعِينَ ضِعْفاً فَهَذَا مِنْ فَضْلِهِمْ وَ يَزِيدُ اللَّهُ الْمُؤْمِنَ فِي حَسَنَاتِهِ عَلَى قَدْرِ صِحَّةِ إِيمَانِهِ أَضْعَافاً مُضَاعَفَةً كَثِيرَةً وَ يَفْعَلُ اللَّهُ بِالْمُؤْمِنِينَ مَا يَشَاءُ.

He (the narrator) said, ‘Hasn’t Allah^-azwj Said: and Allah Multiplies for the one He so desires to; and Allah is Capacious, Knowing [2:261], a manifold multiple. So the Momineen, they are those Allah^-azwj will Multiply the good deeds for them, for every good deed, seventy manifold, so this is from their merits, and Allah^-azwj will Increase for the Momin in his good deeds upon a measure of the health of his Eman, many multiples, and Allah^-azwj Does with the Momineen whatever He^-azwj so Desires to’’.[65]

40- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِهِ‏ إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلامُ‏ فَقَالَ يَعْنِي الدِّينُ فِيهِ الْإِيمَانُ‏.

Tafseer Al-Ayyashi – From Muhammad Bin Muslim who said,

‘I asked Abu Ja’far^-asws about His^-azwj Words: The Religion in the Presence of Allah is Al-Islam; [3:19]. He^-asws said: ‘It means the religion having the Eman in it’’.[66]

41- شي، تفسير العياشي عَنْ أَبِي عَمْرٍو الزُّبَيْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ‏ وَ لْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَ يَأْمُرُونَ بِالْمَعْرُوفِ وَ يَنْهَوْنَ عَنِ الْمُنْكَرِ قَالَ فِي هَذِهِ الْآيَةِ تَكْفِيرُ أَهْلِ الْقِبْلَةِ بِالْمَعَاصِي لِأَنَّهُ مَنْ لَمْ يَكُنْ يَدْعُو إِلَى الْخَيْرَاتِ وَ يَأْمُرُ بِالْمَعْرُوفِ وَ يَنْهَى عَنِ الْمُنْكَرِ مِنَ الْمُسْلِمِينَ فَلَيْسَ مِنَ الْأُمَّةِ الَّتِي وَصَفَهَا اللَّهُ

Tafseer Al-Ayyashi – from Abu Amro Al Zubeyri,

‘From Abu Abdullah^-asws regarding His^-azwj Words: And let there be a community from you all calling to the better and enjoining with the goodness and forbidding from the evil, [3:104]. He^-asws said: ‘In this Verse is denial of people of the Qiblah with the disobedience, because one from the Muslims who does not happen to call to the good deeds and enjoining with the goodness and forbidding from the evil, he isn’t from the community which Allah^-azwj has Described.

لِأَنَّكُمْ تَزْعُمُونَ أَنَّ جَمِيعَ الْمُسْلِمِينَ مِنْ أُمَّةِ مُحَمَّدٍ قَدْ بَدَتْ هَذِهِ الْآيَةُ وَ قَدْ وَصَفَتْ أُمَّةَ مُحَمَّدٍ بِالدُّعَاءِ إِلَى الْخَيْرِ وَ الْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ وَ مَنْ لَمْ يُوجَدْ فِيهِ الصِّفَةُ الَّتِي وَصَفَتْ بِهَا فَكَيْفَ يَكُونُ مِنَ الْأُمَّةِ وَ هُوَ عَلَى خِلَافِ مَا شَرَطَهُ اللَّهُ عَلَى الْأُمَّةِ وَ وَصَفَهَا بِهِ‏.

(This is) because you all are claiming that entirety of the Muslims is from the community of Muhammad^-saww. This Verse has clarified and has described the community of Muhammad^‑saww as being with calling to the good deeds and enjoying with the goodness and forbidding from the evil, and the one who does not find the qualities in him which he has been described with, so how can he be from the community, and he is upon opposite of what Allah^‑azwj has Stipulated upon the community and Described it with’’.[67]

42- م، تفسير الإمام عليه السلام‏ قَوْلُهُ عَزَّ وَ جَلَ‏ الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ‏ قَالَ الْإِمَامُ ع ثُمَّ وَصَفَ هَؤُلَاءِ الْمُتَّقِينَ الَّذِينَ هَذَا الْكِتَابُ هُدًى لَهُمْ فَقَالَ‏ الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ‏ يَعْنِي بِمَا غَابَ عَنْ حَوَاسِّهِمْ مِنَ الْأُمُورِ الَّتِي يَلْزِمُهُمُ الْإِيمَانُ بِهَا كَالْبَعْثِ وَ الْحِسَابِ وَ الْجَنَّةِ وَ النَّارِ وَ تَوْحِيدِ اللَّهِ وَ سَائِرِ مَا لَا يُعْرَفُ بِالْمُشَاهَدَةِ

Tafseer Al-Imam (Hassan Al-Askari^-asws), may the greetings be upon him^-asws – Words of Mighty and Majestic: The Imam^-asws said: ‘Then He^-azwj Describe these pious ones, those that the Book is Guiding towards them^-asws, so He^-azwj Said: Those who are believing in the unseen [2:3] – meaning (believing) in what is unseen by their sensory perception, from the matters which having the Eman in these is necessitated for them, like the Resurrection, and the Reckoning, and the Paradise, and the Fire, and the Tawheed of Allah^-azwj the Exalted, and the rest of what cannot be recognised by the witnessing.

وَ إِنَّمَا يُعْرَفُ بِدَلَائِلَ قَدْ نَصَبَهَا اللَّهُ عَزَّ وَ جَلَّ عَلَيْهَا كَآدَمَ وَ حَوَّاءَ وَ إِدْرِيسَ وَ نُوحٍ وَ إِبْرَاهِيمَ وَ الْأَنْبِيَاءِ الَّذِينَ يَلْزِمُهُمُ الْإِيمَانُ بِهِمْ وَ بِحُجَجِ اللَّهِ وَ إِنْ لَمْ يُشَاهِدُوهُمْ وَ يُؤْمِنُونَ‏ بِالْغَيْبِ وَ هُمْ مِنَ السَّاعَةِ مُشْفِقُونَ‏.

And rather, these can be recognised by the proofs which Allah^-azwj Mighty and Majestic has Appointed them these (matters), like Adam^-as, and Hawwa^-as, and Idrees^-as, and Noah^-as, and Ibrahim^-as, and the Prophets^-as having the Eman is necessitated in them^-as and in the Divine Authorities of Allah^-azwj the Exalted – and even if these have not been witnessed, and they are believing in the unseen, and they, from the Hour, are in awe [21:49]’’.[68]

43- م، تفسير الإمام عليه السلام‏ قَوْلُهُ عَزَّ وَ جَلَ‏ وَ الَّذِينَ يُؤْمِنُونَ بِما أُنْزِلَ إِلَيْكَ وَ ما أُنْزِلَ مِنْ قَبْلِكَ وَ بِالْآخِرَةِ هُمْ يُوقِنُونَ‏

Tafseer of the Imam (Hassan Al-Askari^-asws) may the greetings be upon him^-asws – The Words of the Mighty and Majestic: And those who are believing in what is Revealed unto you and what was Revealed before you and of the Hereafter, they are certain [2:4].

قَالَ الْإِمَامُ ع ثُمَّ وَصَفَ بَعْدَ هَؤُلَاءِ الَّذِينَ يُقِيمُونَ الصَّلَاةَ فَقَالَ‏ وَ الَّذِينَ يُؤْمِنُونَ بِما أُنْزِلَ إِلَيْكَ‏ يَا مُحَمَّدُ وَ ما أُنْزِلَ مِنْ قَبْلِكَ‏ عَلَى الْأَنْبِيَاءِ الْمَاضِينَ كَالتَّوْرَاةِ وَ الْإِنْجِيلِ وَ الزَّبُورِ وَ صُحُفِ إِبْرَاهِيمَ وَ سَائِرِ كُتُبِ اللَّهِ الْمُنْزَلَةِ عَلَى أَنْبِيَائِهِ بِأَنَّهُ حَقٌّ وَ صِدْقٌّ مِنْ عِنْدِ رَبٍّ عَزِيزٍ صَادِقٍ حَكِيمٍ

The Imam (Hassan Al-Askari^-asws) said: ‘After having Described the attributes of those that establish the Salat, He^-saww Says: And those who are believing in what is Revealed unto you [2:4] – O Muhammad^-saww – and what was Revealed before you upon the previous Prophets^‑as, like the Torah, and the Evangel and the Psalms and the Parchments of Ibrahim^-as and rest of the Books of Allah^-azwj the Exalted, the ones Revealed upon the Prophets^-as, that it is the Truth and truly from the Lord^-azwj of the Worlds, The Mighty, The Truthful, The Wise.’

وَ بِالْآخِرَةِ هُمْ يُوقِنُونَ‏ بِالدَّارِ الْآخِرَةِ بَعْدَ هَذِهِ الدُّنْيَا لَا يَشُكُّونَ فِيهَا بِأَنَّهَا الدَّارُ الَّتِي فِيهَا جَزَاءُ الْأَعْمَالِ الصَّالِحَةِ بِأَفْضَلَ مِمَّا عَمِلُوهُ وَ عِقَابُ الْأَعْمَالِ بِمِثْلِ مَا كَسَبُوهُ

And of the Hereafter, they are certain and with the house of the Hereafter, they are certain – as being after this world and they are not doubting in it that it is the house in which is the Recompense of the righteous deeds from what they had done, and Punishment of the evil deeds with the like of what they had earned’.

قَالَ الْإِمَامُ ع مَنْ دَفَعَ فَضْلَ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ عَلَى جَمِيعِ مَنْ بَعْدَ النَّبِيِّ ص فَقَدْ كَذَّبَ بِالتَّوْرَاةِ وَ الْإِنْجِيلِ وَ الزَّبُورِ وَ صُحُفِ إِبْرَاهِيمَ وَ سَائِرِ كُتُبِ اللَّهِ الْمُنْزَلَةِ فَإِنَّهُ مَا نَزَلَ شَيْ‏ءٌ مِنْهَا إِلَّا وَ أَهَمُّ مَا فِيهِ بَعْدَ الْأَمْرِ بِتَوْحِيدِ اللَّهِ تَعَالَى وَ الْإِقْرَارِ بِالنُّبُوَّةِ الِاعْتِرَافُ بِوَلَايَتِهِ وَ الطَّيِّبِينَ مِنْ آلِهِ ع

The Imam^-asws said: ‘The one who rejects the preference of Amir Al-Momineen^-asws over the entirety of the ones after the Prophet^-saww, so he has belied the Torah, and the Evangel, and the Psalms, and the Parchments of Ibrahim^-as and the rest of the Revealed Books of Allah^-azwj, for it is so that nothing from these is Revealed except the most important of what is therein – after the Command with the Tawheed of Allah^-azwj the Exalted and the acknowledgment with the Prophet-hood, is the acknowledgment with the Wilayah of Ali^-asws and the goodly ones from his^-asws Progeny^-asws’.

وَ لَقَدْ قَالَ رَجُلٌ لِعَلِيِّ بْنِ الْحُسَيْنِ ع مَا تَقُولُ فِي رَجُلٍ يُؤْمِنُ بِمَا أُنْزِلَ عَلَى مُحَمَّدٍ ص وَ مَا أُنْزِلَ مِنْ قَبْلِهِ وَ يُؤْمِنُ بِالْآخِرَةِ وَ يُصَلِّي وَ يُزَكِّي وَ يَصِلُ الرَّحِمَ‏ وَ يَعْمَلُ الصَّالِحَاتِ لَكِنَّهُ يَقُولُ مَعَ ذَلِكَ لَا أَدْرِي الْحَقَّ لِعَلِيٍّ أَوْ فُلَانٍ

And a man had said to Ali^-asws Bin Al-Husayn^-asws, ‘What are you^-asws saying regarding a man who believes in what Allah^-azwj Revealed unto Muhammad^-saww, and whatever He^-azwj Revealed from before him^-saww, and believes in the Hereafter, and he prays Salat and (gives) Zakat, and he helps the relatives, and he does the righteous deeds, but along with (all of) that, he is saying, ‘I don’t know the right is for Ali^-asws or is it for so and so’?’

فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع مَا تَقُولُ أَنْتَ فِي رَجُلٍ يَفْعَلُ هَذِهِ الْخَيْرَاتِ كُلَّهَا إِلَّا أَنَّهُ يَقُولُ لَا أَدْرِي النَّبِيُّ مُحَمَّدٌ أَوْ مُسَيْلَمَةُ هَلْ يَنْتَفِعُ بِشَيْ‏ءٍ مِنْ هَذِهِ الْأَفْعَالِ فَقَالَ لَا

Ali^-asws Bin Al-Husayn^-asws said to him: ‘What are you saying regarding a man who does these good things, all of them, except that he is saying, ‘I don’t know whether the Prophet is Muhammad^-saww or Musaylama (the false claimant of Prophet-hood). Would he benefit with anything from these deeds?’ He said, ‘No’.

قَالَ فَكَذَلِكَ صَاحِبُكَ هَذَا كَيْفَ يَكُونُ مُؤْمِناً بِهَذِهِ الْكُتُبِ مَنْ لَا يَدْرِي أَ مُحَمَّدٌ نَبِيٌّ أَمْ مُسَيْلَمَةُ وَ كَذَلِكَ كَيْفَ يَكُونُ مُؤْمِناً بِهَذِهِ الْكُتُبِ وَ الْآخِرَةِ أَوْ مُنْتَفِعاً بِشَيْ‏ءٍ مِنْ أَعْمَالِهِ مَنْ لَا يَدْرِي أَ عَلِيٌّ مُحِقٌّ أَمْ فُلَانٌ

He^-asws said: ‘Similar to that is this companion of yours. So how can he happen to be a believer in these Books, the one who does not know whether Muhammad^-saww is the Prophet or Musaylama, and similar to that, how can he happen to be a believer in these Book and in the Hereafter, or benefit by anything from his deeds, the one who doesn’t know whether Ali^-asws is more rightful or so and so?’

قَوْلُهُ عَزَّ وَ جَلَ‏ أُولئِكَ عَلى‏ هُدىً مِنْ رَبِّهِمْ وَ أُولئِكَ هُمُ الْمُفْلِحُونَ‏ قَالَ الْإِمَامُ ع ثُمَّ أَخْبَرَ اللَّهُ جَلَّ جَلَالُهُ عَنْ هَؤُلَاءِ الْمَوْصُوفِينَ بِهَذِهِ الصِّفَاتِ الشَّرِيفَةِ فَقَالَ‏ أُولئِكَ‏ أَهْلُ هَذِهِ الصِّفَاتِ‏ عَلى‏ هُدىً‏ بَيَانٍ وَ صَوَابٍ‏ مِنْ رَبِّهِمْ‏ وَ عِلْمٍ بِمَا أَمَرَهَمْ بِهِ‏ وَ أُولئِكَ هُمُ الْمُفْلِحُونَ‏ النَّاجُونَ مِمَّا مِنْهُ يَوْجَلُونَ الْفَائِزُونَ بِمَا بِهِ يُؤْمِنُونَ

The Words of the Mighty and Majestic: They are on a Guidance from their Lord, and they shall be successful [2:5]. The Imam^-asws said: ‘Then Allah^-azwj Informs about the majesty of the ones with these honourable attributes and Says: They are [2:5], that is the ones with these attributes, on a Guidance from their Lord [2:5].They obey and act upon the Words of the Lord^-azwj and know what they have been Commanded to do, and they shall be successful [2:5] – the saved from what they had been dreading, the successful with what they had been believing in’.

قَوْلُهُ عَزَّ وَ جَلَ‏ إِنَّ الَّذِينَ كَفَرُوا سَواءٌ عَلَيْهِمْ أَ أَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لا يُؤْمِنُونَ‏ قَالَ الْإِمَامُ فَلَمَّا ذَكَرَ هَؤُلَاءِ الْمُؤْمِنِينَ وَ مَدَحَهُمْ ذَكَرَ الْكَافِرِينَ الْمُخَالِفِينَ لَهُمْ فِي كُفْرِهِمْ فَقَالَ‏ إِنَّ الَّذِينَ كَفَرُوا بِاللَّهِ وَ بِمَا آمَنَ بِهِ هَؤُلَاءِ الْمُؤْمِنُونَ بِتَوْحِيدِ اللَّهِ وَ بِنُبُوَّةِ مُحَمَّدٍ رَسُولِ اللَّهِ وَ بِوَصِيِّةِ عَلِيٍّ وَلِيِّ اللَّهِ وَ وَصِيِّ رَسُولِ اللَّهِ وَ الْأَئِمَّةِ الطَّيِّبِينَ الطَّاهِرِينَ خِيَارِ عِبَادِ اللَّهِ الْمَيَامِينِ الْقَوَّامِينَ بِمَصَالِحِ خَلْقِ اللَّهِ تَعَالَى

The Words of the Mighty and Majestic: Surely those who are disbelieving, it is the same to them, whether you warn them or you do not warn them, they will not be believing [2:6]. The Imam^-asws said: When Allah^-azwj had Mentioned these Momineen and Praised them, He^-azwj Mentioned the disbelievers, the adversaries of their in their disbelief, and He^-azwj Said: ‘Surely those who are disbelieving [2:6] in Allah^-azwj and in what those Momineen have believed in, the Tawheed (Oneness) of Allah^-azwj the Exalted, and in the Prophet-hood of Rasool-Allah^-saww and in his^-asws bequeathing Ali^-asws as Guardian of Allah^-azwj and a successor^-asws of Rasool-Allah^‑saww, and in the Imams^-asws, the clean, the goodly, the best of His^-azwj virtuous servants, the ones in charge of the affairs of the creatures of Allah^-azwj the Exalted.

‏ سَواءٌ عَلَيْهِمْ أَ أَنْذَرْتَهُمْ‏ خَوَّفْتَهُمْ‏ أَمْ لَمْ تُنْذِرْهُمْ‏ لَمْ تُخَوِّفْهُمْ‏ لا يُؤْمِنُونَ‏ أَخْبَرَ عَنْ عِلْمِهِ فِيهِمْ وَ هُمُ الَّذِينَ قَدْ عَلِمَ اللَّهُ عَزَّ وَ جَلَّ أَنَّهُمْ لَا يُؤْمِنُونَ‏.

It is the same to them, whether you warn them, scare them,or you do not warn them, or do not scare them, they will not be believing. He^-azwj Informed about His^-azwj Knowledge regarding them, and they are those whom Allah^-azwj Mighty and Majestic had Known that they will not be believing’’.[69]

44- م، تفسير الإمام عليه السلام‏ قَوْلُهُ عَزَّ وَ جَلَ‏ يا أَيُّهَا النَّاسُ‏ قَالَ الْإِمَامُ الْعَسْكَرِيُّ ع قَالَ عَلِيُّ بْنُ الْحُسَيْنِ يَعْنِي سَائِرَ الْمُكَلَّفِينَ مِنْ وُلْدِ آدَمَ ع‏ اعْبُدُوا رَبَّكُمُ‏ أَجِيبُوا رَبَّكُمْ مِنْ حَيْثُ أَمَرَكُمْ أَنْ تَعْتَقِدُوا أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ لَا شَبِيهَ وَ لَا مِثْلَ عَدْلٌ لَا يَجُورُ جَوَادٌ لَا يَبْخَلُ حَلِيمٌ لَا يَعْجَلُ حَكِيمٌ لَا يَخْطَلُ

Tafseer Imam (Hassan Al-Askari^-asws), may the greetings be upon him^-asws – The Imam (Hassan Al-Askari^-asws) said – Ali^-asws Bin Al-Husayn^-asws said regarding the Words of the Exalted: O you people [2:21]! – ‘It Means the rest of the people, the encumbered ones from the children of Adam^-as. Worship your Lord i.e.,, obey your Lord from where you have been Commanded to that you would be believing that there is no god except Allah^-azwj Alone, there being no associates for Him^-azwj, nor is there a resemblance of His^-azwj nor an example for Him^-azwj – Just, not tyrannous, Generous, not stingy, Forbearing not hasty, Wise, not senseless.

وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ الطَّيِّبِينَ وَ بِأَنَّ آلَ مُحَمَّدٍ أَفْضَلُ آلِ النَّبِيِّينَ وَ أَنَّ عَلِيّاً أَفْضَلُ آلِ مُحَمَّدٍ وَ أَنَّ أَصْحَابَ مُحَمَّدٍ الْمُؤْمِنِينَ مِنْهُمْ أَفْضَلُ صَحَابَةِ الْمُرْسَلِينَ وَ وَ بِأَنَّ أُمَّةَ مُحَمَّدٍ أَفْضَلُ أُمَمِ الْمُرْسَلِينَ

And that Muhammad^-saww His^-azwj servant and His^-azwj Rasool^-saww; and that the Progeny^-asws of Muhammad^-saww is superior to the progenies of the (other) Prophets^-as, and that the companions of Muhammad^-saww, the Momineen from them are superior than the companions of the Rasools^-as; and that the community of Muhammad^-saww is the most superior of the communities of the Rasools^-as’.

الَّذِي خَلَقَكُمْ‏ نَسَماً وَ سَوَّاكُمْ مِنْ بَعْدِ ذَلِكَ وَ صَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ‏

Who Created you [2:21] – as persons, and Completed you from after that, and He Shaped you, then made your shape to be beautiful [64:3]’.

وَ الَّذِينَ مِنْ قَبْلِكُمْ‏ قَالَ وَ خَلَقَ الَّذِينَ مِنْ قَبْلِكُمْ مِنْ سَائِرِ أَصْنَافِ النَّاسِ‏ لَعَلَّكُمْ تَتَّقُونَ‏

And those from before you. He^-asws said: ‘And Created from before you, from the rest of the varieties of the people that you may be fearing [2:21].

قَالَ لَهَا وَجْهَانِ أَحَدُهُمَا خَلَقَكُمْ وَ خَلَقَ الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ أَيْ لِتَتَّقُوا كَمَا قَالَ اللَّهُ‏ وَ ما خَلَقْتُ الْجِنَّ وَ الْإِنْسَ إِلَّا لِيَعْبُدُونِ‏

He^-asws said: ‘For it there are two aspects – One of the two is – ‘Created you and Created those from before you, perhaps all of you would be fearing’ – i.e., in order that you would be fearing just as Allah^-azwj the Exalted Said: And I have not Created the Jinn and the Humans except that they should be worshipping [51:56].

وَ الْوَجْهُ الْآخَرُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَ الَّذِينَ مِنْ قَبْلِكُمْ‏ أَيِ اعْبُدُوهُ‏ لَعَلَّكُمْ تَتَّقُونَ‏ النَّارَ وَ لَعَلَّ مِنَ اللَّهِ وَاجِبٌ لِأَنَّهُ أَكْرَمُ مِنْ أَنْ يُعَنِّيَ عَبْدَهُ بِلَا مَنْفَعَةٍ وَ يُطْمِعَهُ فِي فَضْلِهِ ثُمَّ يُخَيِّبَهُ

And the other aspect – ‘Worship your Lord^-azwj Who Created you, and those from before you’, i.e.,, worship Him^-azwj, perhaps you would be fearing the Fire. ‘That you may’, from Allah^-azwj, is an Obligation, because He^-azwj is more Benevolent than that He^-azwj would Mean His^-azwj servant without a benefit and Feed him from His^-azwj Grace, then disappoint him.

أَ لَا تَرَى أَنَّهُ كَيْفَ قَبُحَ مِنْ عَبْدٍ مِنْ عِبَادِهِ إِذَا قَالَ لِرَجُلٍ أَخْدِمْنِي لَعَلَّكَ تَنْتَفِعُ مِنِّي وَ تَخْدُمُنِي وَ لَعَلِّي أَنْفَعُكَ بِهَا فَيَخْدُمُهُ ثُمَّ يُخَيِّبُهُ وَ لَا يَنْفَعُهُ فَاللَّهُ عَزَّ وَ جَلَّ أَكْرَمُ فِي أَفْعَالِهِ وَ أَبْعَدُ مِنَ الْقَبِيحِ فِي أَعْمَالِهِ مِنْ عِبَادِهِ‏.

Have you not seen how ugly is a servant from His^-azwj servants when he says to a man, ‘Serve me, perhaps you would benefit from me and by serving me, and perhaps I shall benefit you with it’. So, he serves him, then he disappoints him and does not benefit him. Surely, Allah^‑azwj Mighty and Majestic is more Benevolent in His^-azwj Deeds and more remote from the ugliness in His^-azwj Deeds than His^-azwj servants are’’.[70]

45- شي، تفسير العياشي عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ‏ سُنَّةَ مَنْ قَدْ أَرْسَلْنا قَبْلَكَ مِنْ رُسُلِنا قَالَ هِيَ سُنَّةُ مُحَمَّدٍ وَ مَنْ كَانَ قَبْلَهُ مِنَ الرُّسُلِ وَ هُوَ الْإِسْلَامُ‏.

Tafseer Al-Ayyashi – From Abu Al Abbas,

‘From Abu Abdullah^-asws regarding Words of Allah^-azwj: A Sunnah of the ones We Sent before you from Our Rasools, [17:77]. He^-asws said: ‘It is Sunnah of Muhammad^-saww and the ones from the Rasools^-as who were before him^-asws, and it is Al-Islam’’.[71]

46- كِتَابُ سُلَيْمِ بْنِ قَيْسٍ الْهِلَالِيِّ، قَالَ: قُلْتُ لِأَمِيرِ الْمُؤْمِنِينَ ع مَا الْإِيمَانُ وَ مَا الْإِسْلَامُ

The book of Suleym Bin Qays Al Hilali who said,

‘I said to Amir Al-Momineen^-asws, ‘What is Al-Eman and Al-Islam?’

قَالَ أَمَّا الْإِيمَانُ فَالْإِقْرَارُ بَعْدَ الْمَعْرِفَةِ وَ الْإِسْلَامُ فَمَا أَقْرَرْتَ بِهِ‏ وَ التَّسْلِيمُ لِلْأَوْصِيَاءِ وَ الطَّاعَةُ لَهُمْ

He^-asws said: ‘As for the Eman, it is the acknowledgement after the recognition, and Al-Islam is what you accept with, and the submission to the successors^-asws and the obedience to them’.

وَ فِي رِوَايَةٍ أُخْرَى وَ الْإِسْلَامُ إِذَا مَا أَقْرَرْتَ بِهِ قُلْتُ الْإِيمَانُ الْإِقْرَارُ بَعْدَ الْمَعْرِفَةِ قَالَ مَنْ عَرَّفَهُ اللَّهُ نَفْسَهُ وَ نَبِيَّهُ وَ إِمَامَهُ ثُمَّ أَقَرَّ بِطَاعَتِهِ فَهُوَ مُؤْمِنٌ.

And in another report: ‘And Al-Islam is then what you accept with’. I said, ‘Al-Eman is the acceptance after the recognition?’ He^-asws said: ‘One Allah^-azwj Introduces to him Himself^-azwj, and his Prophet^-saww, and his Imam^-asws, then he acknowledges with obeying him^-asws, so he is a Momin’’.[72]

وَ عَنْ أَبَانٍ عَنْ سُلَيْمٍ قَالَ: سَمِعْتُ عَلِيَّ بْنَ أَبِي طَالِبٍ ع وَ سَأَلَهُ رَجُلٌ عَنِ الْإِيمَانِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنِي عَنِ الْإِيمَانِ لَا أَسْأَلُ عَنْهُ أَحَداً بَعْدَكَ

And from Aban, from Suleym who said,

‘I heard Ali^-asws Bin Abu Talib^-asws, and a man asked him^-asws about the Eman. He said, ‘O Amir Al-Momineen^-asws! Inform me about Al-Eman. I don’t have to ask anyone about it after you^‑asws’.

قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ص فَسَأَلَهُ عَنْ مِثْلِ مَا سَأَلْتَنِي عَنْهُ فَقَالَ لَهُ مِثْلَ مَقَالَتِكَ فَأَخَذَ يُحَدِّثُهُ ثُمَّ قَالَ لَهُ افْعَلْ‏ آمَنْتَ

He^-asws said: ‘A man came to the Prophet^-saww and asked him^-saww about similar to what you have asked me^-asws about. He said to him^-saww similar to your words, so he^-saww went on to narrate to him. Then he^-saww said to him, ‘Do so, and you have believed’.

ثُمَّ أَقْبَلَ عَلِيٌّ ع عَلَى الرَّجُلِ فَقَالَ أَ مَا عَلِمْتَ أَنَّ جَبْرَئِيلَ أَتَى رَسُولَ اللَّهِ ص فِي صُورَةِ آدَمِيٍّ فَقَالَ لَهُ مَا الْإِسْلَامُ

Then Ali^-asws faced towards the man. He^-asws said: ‘Don’t you know that Jibraeel^-as had come to Rasool-Allah^-saww in the image of a human being. He^-as said to him^-saww, ‘What is Al-Islam?’

فَقَالَ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ إِقَامُ الصَّلَاةِ وَ إِيتَاءُ الزَّكَاةِ وَ حِجُّ الْبَيْتِ وَ صِيَامُ شَهْرِ رَمَضَانَ وَ الْغُسْلُ مِنَ الْجَنَابَةِ

He^-saww said: ‘Testimony that there is no god except Allah^-azwj and that Muhammad^-saww is Rasool^-saww of Allah^-azwj, and establishing the Sa’at, and giving the Zakat, and performing Hajj of the House (Kabah), and fasting month of Ramazan, and the washing from the sexual impurity’.

قَالَ فَمَا الْإِيمَانُ قَالَ نُؤْمِنُ بِاللَّهِ وَ مَلَائِكَتِهِ وَ كُتُبِهِ وَ رُسُلِهِ وَ بِالْحَيَاةِ بَعْدَ الْمَوْتِ وَ بِالْقَدَرِ كُلِّهِ خَيْرِهِ وَ شَرِّهِ وَ حُلْوِهِ وَ مُرِّهِ

He^-as said: ‘So what is Al-Eman?’ He^-saww said: ‘Belief in Allah^-azwj, and His^-azwj Angels, and His^‑azwj Books, and His^-azwj Rasools^-as, and in the life after the death, and in the pre-determination, all of it, good and evil, and sweet and bitter’.

فَلَمَّا قَامَ الرَّجُلُ قَالَ رَسُولُ اللَّهِ ص هَذَا جَبْرَئِيلُ جَاءَكُمُ يُعَلِّمُكُمْ دِينَكُمْ

When the man stood up, Rasool-Allah^-saww said: ‘This is Jibraeel^-as having come to you all to teach you your religion’’.

فَكَانَ رَسُولُ اللَّهِ كُلَّمَا قَالَ لَهُ شَيْئاً قَالَ لَهُ صَدَقْتَ قَالَ فَمَتَى السَّاعَةُ قَالَ مَا الْمَسْئُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ قَالَ صَدَقْتَ

It was so that Rasool-Allah^-saww, every time he^-saww said something to him^-as, he^-as said to him^‑saww: ‘You^-saww speak the truth’. He^-as said: ‘When is the Hour?’ He^-saww said: ‘The questioned is not any more knowing than the questioner is’. He^-as said: ‘You^-saww speak the truth’’.

ثُمَّ قَالَ عَلِيٌّ ع بَعْدَ مَا فَرَغَ مِنْ قَوْلِ جَبْرَئِيلَ صَدَقْتَ أَلَا إِنَّ الْإِيمَانَ بُنِيَ عَلَى أَرْبَعِ دَعَائِمَ عَلَى الْيَقِينِ وَ الصَّبْرِ وَ الْعَدْلِ وَ الْجِهَادِ.

Then Ali^-asws said, after having been free from the words of Jibraeel^-as: ‘You^-azwj speak the truth’: ‘Indeed! Al-Eman is built upon four pillars – upon the certainty, and the patience, and the justice, and the Jihad (striving)’’.[73]

47- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ اللَّهَ تَعَالَى جَعَلَ الْإِسْلَامَ دِينَهُ وَ جَعَلَ كَلِمَةَ الْإِخْلَاصِ حُسْناً لَهُ فَمَنِ اسْتَقْبَلَ قِبْلَتَنَا وَ شَهِدَ شَهَادَتَنَا وَ أَحَلَّ ذَبِيحَتَنَا فَهُوَ مُسْلِمٌ لَهُ مَا لَنَا وَ عَلَيْهِ مَا عَلَيْنَا.

(The book) ‘Nawadir’ of Al Rawandy – By his chain,

‘From Musa^-asws Bin Ja’far^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj the Exalted Made Al-Islam as His^-azwj religion and Made the sincere word as good for Him^-azwj. So, the one who faces our Qiblah, and testifies our testimonies, and permits our slaughters, so he is a Muslim. For him is what is for us, and against him is what is against us’’.[74]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ أَرْبَعَةٌ يَسْتَأْنِفُونَ الْعَمَلَ الْمَرِيضُ إِذَا بَرَأَ وَ الْمُشْرِكُ إِذَا أَسْلَمَ وَ الْحَاجُّ إِذَا فَرَغَ وَ الْمُنْصَرِفُ مِنَ الْجُمُعَةِ إِيمَاناً وَ احْتِسَاباً.

And by this chain,

‘He^-asws said: ‘Rasool-Allah^-saww said: ‘Four shall be resuming the deeds – the sick one when he is cured, and the Polytheists when he becomes a Muslim, and the pilgrim when he is free (from performing Hajj), and the one leaving from the Friday (Salat), believing and in anticipation’’.[75]

48- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ فِي بَعْضِ مَا احْتَجَّ بِهِ عَلَى الْخَوَارِجِ وَ قَدْ عَلِمْتُمْ أَنَّ رَسُولَ اللَّهِ ص رَجَمَ الزَّانِيَ ثُمَّ صَلَّى عَلَيْهِ ثُمَّ وَرَّثَهُ أَهْلَهُ وَ قَتَلَ الْقَاتِلَ وَ وَرَّثَ مِيرَاثَهُ أَهْلَهُ وَ قَطَعَ السَّارِقَ وَ جَلَدَ الزَّانِيَ غَيْرَ الْمُحْصَنِ ثُمَّ قَسَمَ عَلَيْهِمَا مِنَ الْفَيْ‏ءِ وَ نَكَحَا الْمُسْلِمَاتِ

(The book) ‘Nahj Al-Balagah’ –

‘Amir Al-Momineen^-asws said: ‘In part of what he^-asws argued with against the Kharijites: ‘And you have known that Rasool-Allah^-saww stoned the adulterer then prayed Salat upon him, and made his family to inherit, and killed the murderer, and made his family inherit his inheritance, and cut (the hand) of the thief, and whipped the un-unmarried adulterer, then apportion the ‘Fey’ (war booty) upon them and married the Muslim women.

فَأَخَذَهُمْ رَسُولُ اللَّهِ ص بِذُنُوبِهِمْ وَ أَقَامَ حَقَّ اللَّهِ فِيهِمْ وَ لَمْ يَمْنَعْهُمْ سَهْمَهُمْ مِنَ الْإِسْلَامِ وَ لَمْ يُخْرِجْ أَسْمَاءَهُمْ مِنْ بَيْنِ أَهْلِهِ

Rasool-Allah^-saww seized them for their sins, and he^-saww established the rights of Allah^-azwj among them, and he^-saww did not prevent them of their shares from Al-Islam and did not expunge their names from between his family’.

وَ سَاقَهُ إِلَى قَوْلِهِ ع وَ الْزَمُوا السَّوَادَ الْأَعْظَمَ فَإِنَّ يَدَ اللَّهِ عَلَى الْجَمَاعَةِ وَ إِيَّاكُمْ وَ الْفُرْقَةَ فَإِنَّ الشَّاذَّ مِنَ النَّاسِ لِلشَّيْطَانِ كَمَا أَنَّ الشَّاذَّةَ مِنَ الْغَنَمِ لِلذِّئْبِ

And he continued it up to his^-asws words: ‘And stick to the large numbers, for the Hand of Allah^‑azwj is upon the congregation, and beware of the sectarianism, for the one deviating from the people is for the Satan^-la just as the deviant from the sheep is to the wolf.

أَلَا مَنْ دَعَا إِلَى هَذَا الشِّعَارِ فَاقْتُلُوهُ وَ لَوْ كَانَ تَحْتَ عِمَامَتِي هَذِهِ‏.

Indeed! One who calls to this slogan, kill him, and even if here were to be beneath this turban of mine!’’[76]

49- نهج، نهج البلاغة إِنَّ اللَّهَ تَعَالَى أَنْزَلَ كِتَاباً هَادِياً بَيَّنَ فِيهِ الْخَيْرَ وَ الشَّرَّ فَخُذُوا نَهْجَ الْخَيْرِ تَهْتَدُوا وَ اصْدِفُوا عَنْ سَمْتِ الشَّرِّ تَقْصِدُوا

(The book) ‘Nahj Al-Balagah’ –

‘Allah^-azwj the Exalted Sent down a guiding Book, clarifying in it the good and the evil. So, take the peak of good, you will be guided, and stay aloof from the evil, you will be moderate.

الْفَرَائِضَ الْفَرَائِضَ أَدُّوهَا إِلَى اللَّهِ تُؤَدِّكُمْ إِلَى الْجَنَّةِ إِنَّ اللَّهَ حَرَّمَ حَرَاماً غَيْرَ مَجْهُولٍ وَ فَضَّلَ حُرْمَةَ الْمُسْلِمِ عَلَى الْحُرَمِ كُلِّهَا وَ شَدَّ بِالْإِخْلَاصِ وَ التَّوْحِيدِ حُقُوقَ الْمُسْلِمِينَ فِي مَعَاقِدِهَا

The obligations! The obligations! Fulfil these to Allah^-azwj, it will take you to the Paradise. Allah^‑azwj has Prohibited the Prohibitions which are not unknown and Merited the sanctity of the Muslim upon the all of the sanctities, and emphasised the sincerity and the Tawheed, the rights of the Muslims in their beliefs.

فَالْمُسْلِمُ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَ يَدِهِ إِلَّا بِالْحَقِّ وَ لَا يَحِلُّ أَذَى الْمُسْلِمِ إِلَّا بِمَا يَجِبُ بَادِرُوا أَمْرَ الْعَامَّةِ وَ خَاصَّةَ أَحَدِكُمْ وَ هُوَ الْمَوْتُ إِلَى قَوْلِهِ وَ اتَّقُوا اللَّهَ فِي عِبَادِهِ وَ بِلَادِهِ فَإِنَّكُمْ مَسْئُولُونَ حَتَّى عَنِ الْبِقَاعِ وَ الْبَهَائِمِ الْخُطْبَةَ.

So, the Muslim is one the (other) Muslims are safe from his tongue and his hand, except by the right, and it is not Permissible to harm the Muslim except with what is obligatory. Rush to the affairs of the general Muslims, and in particular the special ones, and it is the death’ – up to his^-asws words: ‘Fear Allah^-azwj regarding His^-azwj servants and in His^-azwj city, for you will be Questioned, even about the spots, and the beasts’ – the sermon’’.[77]

50- الْهِدَايَةُ، الْإِسْلَامُ هُوَ الْإِقْرَارُ بِالشَّهَادَتَيْنِ وَ هُوَ الَّذِي يُحْقَنُ بِهِ الدِّمَاءُ وَ الْأَمْوَالُ وَ مَنْ قَالَ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ فَقَدْ حُقِنَ مَالُهُ وَ دَمُهُ إِلَّا بِحَقَّيْهِمَا وَ عَلَى اللَّهِ حِسَابُهُ

(The book) ‘Al Hidaya’ –

‘Al-Islam, it is the acceptance of the two testimonies, and it is which the blood and the wealth are saved by, and the one who says, ‘There is no god except Allah^-azwj, Muhammad^-saww is Rasool-Allah^-saww, so he has saved his wealth, and his blood, except with their rights, and upon Allah^-azwj is His^-azwj Reckoning.

وَ الْإِيمَانُ هُوَ إِقْرَارٌ بِاللِّسَانِ وَ عَقْدٌ بِالْقَلْبِ وَ عَمَلٌ بِالْجَوَارِحِ وَ أَنَّهُ يَزِيدُ بِالْأَعْمَالِ وَ يَنْقُصُ بِتَرْكِهَا وَ كُلُّ مُؤْمِنٍ مُسْلِمٌ وَ لَيْسَ كُلُّ مُسْلِمٍ مؤمن [مُؤْمِناً] وَ مَثَلُ ذَلِكَ مَثَلُ الْكَعْبَةِ وَ الْمَسْجِدِ فَمَنْ دَخَلَ الْكَعْبَةَ فَقَدْ دَخَلَ الْمَسْجِدَ وَ لَيْسَ كُلُّ مَنْ دَخَلَ الْمَسْجِدَ دَخَلَ الْكَعْبَةَ

And Al-Eman, it is acceptance by the tongue, and believing with the heart, and working with the limbs, and it increases with the deeds and reduces with its neglect, and every Momin is a Muslim, and every Muslim isn’t a Momin, and an example of that is an example of the Kabah and the (Sacred) Masjid. The one who enters the Kabah so he has entered the (Sacred) Masjid, and it isn’t so that everyone who enters the (Sacred) Masjid enters the Kabah.

وَ قَدْ فَرَّقَ اللَّهُ عَزَّ وَ جَلَّ اسْمُهُ فِي كِتَابِهِ بَيْنَ الْإِسْلَامِ وَ الْإِيمَانِ فَقَالَ‏ قالَتِ الْأَعْرابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَ لكِنْ قُولُوا أَسْلَمْنا

And Allah^-azwj, Mighty and Majestic are His^-azwj Names, has Differentiated in His^-azwj Book between Al-Islam and Al-Eman. He^-azwj Said: ‘The Bedouins said, ‘We believe!’ Say: ‘You do not believe! But say, ‘We submitted’, [49:14].

وَ قَدْ بَيَّنَ اللَّهُ عَزَّ وَ جَلَّ أَنَّ الْإِيمَانَ قَوْلٌ وَ عَمَلٌ لِقَوْلِهِ‏ إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ‏ وَ إِذا تُلِيَتْ عَلَيْهِمْ آياتُهُ زادَتْهُمْ إِيماناً وَ عَلى‏ رَبِّهِمْ يَتَوَكَّلُونَ الَّذِينَ يُقِيمُونَ الصَّلاةَ وَ مِمَّا رَزَقْناهُمْ يُنْفِقُونَ أُولئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا

And Allah^-azwj Mighty and Majestic has Explained that the Eman is word and deed, due to His^‑azwj Words: But rather, the Momineen are those, when Allah is mentioned, their hearts fear, and when His Verses are recited to them, it increases them in Eman, and upon their Lord they are relying [8:2] Those who are establishing the Salat and from what We have Graced them, they are spending [8:3] These ones, they are the true Momineen. For them are Levels in the Presence of their Lord, and Forgiveness, and honourable sustenance [8:4].

وَ أَمَّا قَوْلُهُ عَزَّ وَ جَلَ‏ فَأَخْرَجْنا مَنْ كانَ فِيها مِنَ الْمُؤْمِنِينَ فَما وَجَدْنا فِيها غَيْرَ بَيْتٍ مِنَ الْمُسْلِمِينَ‏- فَلَيْسَ ذَلِكَ بِخِلَافِ مَا ذَكَرْنَا لِأَنَّ الْمُؤْمِنَ يُسَمَّى مُسْلِماً وَ الْمُسْلِمَ لَا يُسَمَّى مُؤْمِناً حَتَّى يَأْتِيَ مَعَ إِقْرَارِهِ بِعَمَلٍ

And as for Words of Mighty and Majestic: So we brought out ones from the Momineen who were in it [51:35] But We did not find therein apart from a (single) household of the submitters [51:36], so that isn’t what we mentioned, because the Momin is named as ‘Muslim’, and the Muslim cannot be named as ‘Momin’ until he comes with action with his acceptance.

وَ أَمَّا قَوْلُهُ عَزَّ وَ جَلَ‏ وَ مَنْ يَبْتَغِ غَيْرَ الْإِسْلامِ دِيناً فَلَنْ يُقْبَلَ مِنْهُ وَ هُوَ فِي الْآخِرَةِ مِنَ الْخاسِرِينَ‏ فَقَدْ سُئِلَ الصَّادِقُ ع عَنْ ذَلِكَ فَقَالَ هُوَ الْإِسْلَامُ الَّذِي فِيهِ الْإِيمَانُ.

And as for Words of Mighty and Majestic: And the one who seeks other than Islam as a Religion, it will never be Accepted from him, and in the Hereafter, he would be from the losers [3:85], so Al-Sadiq^-asws had been asked about that. He^-asws said: ‘It is Al-Islam in which is Al-Eman’’.[78]

51- مِشْكَاةُ الْأَنْوَارِ، نَقْلًا مِنْ كِتَابِ الْمَحَاسِنِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَتَى رَجُلٌ إِلَى رَسُولِ اللَّهِ ص فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي جِئْتُ لِأُبَايِعَكَ عَلَى الْإِسْلَامِ

(The book) ‘Mishkat Al-Anwaar’ – Copied from the book ‘Al-Mahasin’ –

‘From Abu Abdullah^-asws having said: ‘A man came to Rasool-Allah^-saww. He said, ‘O Rasool-Allah^-saww! I have come to pledge allegiance to you^-saww upon Al-Islam’.

فَقَالَ لَهُ رَسُولُ اللَّهِ ص عَلَى أَنْ تَقْتُلَ أَبَاكَ فَقَبَضَ الرَّجُلُ يَدَهُ وَ انْصَرَفَ

Rasool-Allah^-saww said to him: ‘Based upon that you will kill your father’. Then man grabbed his^-saww hand (in allegiance) and left.

ثُمَّ عَادَ وَ قَالَ يَا رَسُولَ اللَّهِ إِنِّي جِئْتُ لِأُبَايِعَكَ عَلَى الْإِسْلَامِ فَقَالَ لَهُ أَنْ تَقْتُلَ أَبَاكَ قَالَ نَعَمْ

Then he returned and said, ‘O Rasool-Allah^-saww! I have come to pledge allegiance to you^-saww upon Al-Islam’. He^-saww said to him: ‘If you kill your father’. He said, ‘Yes’.

فَقَالَ لَهُ رَسُولُ اللَّهِ إِنَّ الْمُؤْمِنَ يُرَى يَقِينُهُ فِي عَمَلِهِ وَ الْكَافِرَ يُرَى‏ إِنْكَارُهُ فِي عَمَلِهِ

Rasool-Allah^-saww said to him: ‘The Momin sees his certainty in his deed, and the Kafir sees his denial in his deed’

فَوَ الَّذِي نَفْسِي بِيَدِهِ مَا عَرَفُوا أَمْرَهُمْ فَاعْتَبِرُوا إِنْكَارَ الْكَافِرِينَ وَ الْمُنَافِقِينَ بِأَعْمَالِهِمُ الْخَبِيثَةِ.

By the One^-azwj in Whose Hand is my^-saww soul! They did not understand their affairs, so they considered the denial of the Kafirs and the hypocrites with their wicked deeds’’.[79]

52- الْمِشْكَاةُ، مِنَ الْمَحَاسِنِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: مَنِ اسْتَقْبَلَ قِبْلَتَنَا وَ أَكَلَ ذَبِيحَتَنَا وَ آمَنَ بِنَبِيِّنَا وَ شَهِدَ شَهَادَتَنَا دَخَلَ فِي دِينِنَا أَجْرَيْنَا عَلَيْهِ حُكْمَ الْقُرْآنِ وَ حُدُودَ الْإِسْلَامِ

(The book) ‘Al-Mishkat’, from ‘Al-Mahasin’ –

‘From Amir Al-Momineen^-asws having said: ‘One who faces our Qiblah, and eats our slaughter, and believes in our Prophet^-saww, and testifies our testimonies has entered into our religion. We shall flow upon him the ruling of the Quran, and legal penalties of Al-Islam.

لَيْسَ لِأَحَدٍ عَلَى أَحَدٍ فَضْلٌ إِلَّا بِالتَّقْوَى أَلَا وَ إِنَّ لِلْمُتَّقِينَ عِنْدَ اللَّهِ أَفْضَلَ الثَّوَابِ وَ أَحْسَنَ الْجَزَاءِ وَ الْمَآبِ.

There isn’t anyone upon merit except with the piety. Indeed! And for the pious in the Presence of Allah^-azwj, there are superior Rewards and excellent Recompense and the resort’’.[80]

53- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ سَلَّامٍ الْجُعْفِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع فَقَالَ الْإِيمَانُ أَنْ يُطَاعَ اللَّهُ فَلَا يُعْصَى‏.

(The book) ‘Al-Kafi’ – From Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunsu, from Sallam Al Jufy who said,

‘I asked Abu Abdullah^-asws. He^-asws said: ‘Al-Eman is that one obeys Allah^-azwj and does not disobey’’.[81]

Explanation (Ahadeeth only) –

بيان وَ بِقَوْلِ نَبِيِّنَا ص‏ اتَّخَذَ النَّاسُ رُؤَسَاءَ جُهَّالًا فَسُئِلُوا فَأَفْتَوْا بِغَيْرِ عِلْمٍ فَضَلُّوا وَ أَضَلُّوا.

And our Prophet^-saww said: ‘The people took ignorant chiefs. They were asked, so they issued Fatwas without knowledge. They strayed and strayed (others)’’.

وَ قَوْلِ النَّبِيِّ ص‏ لَا يَزْنِي الزَّانِي حِينَ يَزْنِي وَ هُوَ مُؤْمِنٌ.

And words of the Prophet^-saww: ‘The adultery does not commit adultery when he commits adultery while he is a Momin’.

رَوَى ابْنُ أَبِي شُعْبَةَ عَنِ الصَّادِقِ ع فِي حَدِيثٍ طَوِيلٍ‏ أَنَّهُ قَالَ: لَا يَخْرُجُ الْمُؤْمِنُ مِنْ صِفَةِ الْإِيمَانِ إِلَّا بِتَرْكِ مَا اسْتَحَقَّ أَنْ يَكُونَ بِهِ مُؤْمِناً وَ إِنَّمَا اسْتَوْجَبَ وَ اسْتَحَقَّ اسْمَ الْإِيمَانِ وَ مَعْنَاهُ بِأَدَاءِ كِبَارِ الْفَرَائِضِ مَوْصُولَةً وَ تَرْكِ كِبَارِ الْمَعَاصِي وَ اجْتِنَابِهَا وَ إِنْ تَرَكَ صِغَارَ الطَّاعَةِ وَ ارْتَكَبَ صِغَارَ الْمَعَاصِي

It is reported by Ibn Shu’ba, from Al-Sadiq^-asws in a lengthy Hadeeth having said: ‘The Momin will not exit from the description of El Eman except by neglecting what he is deserving with to be a Momin, and it obligated and deserves the name ‘Al-Eman’, and its meaning is fulfilling the great obligations, connected, and neglecting the major disobedience and shunning these, and neglecting the minor obedience(s) and committing minor disobediences.

فَلَيْسَ بِخَارِجٍ مِنَ الْإِيمَانِ وَ لَا تَارِكٍ لَهُ مَا لَمْ يَتْرُكْ شَيْئاً مِنْ كِبَارِ الطَّاعَةِ وَ ارْتِكَابِ شَيْ‏ءٍ مِنَ الْمَعَاصِي فَمَا لَمْ يَفْعَلْ ذَلِكَ فَهُوَ مُؤْمِنٌ لِقَوْلِ اللَّهِ‏ إِنْ تَجْتَنِبُوا كَبائِرَ ما تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئاتِكُمْ وَ نُدْخِلْكُمْ مُدْخَلًا كَرِيماً يَعْنِي مَغْفِرَةَ مَا دُونَ الْكَبَائِرِ

He wouldn’t exit from the Eman, nor a neglecter of it for as long as he does not leave out anything from the major obedience(s) and committing something from the disobedience. For as long as he does not do that, he is a Momin, due to Words of Allah^-azwj: If you shun the major sins which you are Forbidden from, We will Remove your (small) sins and Cause you to enter an honourable place of entering [4:31] – meaning Forgiveness of what is besides the major sins.

فَإِنْ هُوَ ارْتَكَبَ كَبِيرَةً مِنْ كَبَائِرِ الْمَعَاصِي كَانَ مَأْخُوذاً بِجَمِيعِ الْمَعَاصِي صِغَارِهَا وَ كِبَارِهَا مُعَاقَباً عَلَيْهَا مُعَذَّباً بِهَا.

If he were to commit major sins from the major (acts of) disobedience(s), he would be seized for entirety of the disobediences, its minor and its major, Punished upon it, Tormented with it’’.[82]

54- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ النَّضْرِ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ أَيُّوبَ بْنِ الْحُرِّ عَنْ أَبِي بَصِيرٍ قَالَ: كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ع فَقَالَ لَهُ سَلَّامٌ إِنَّ خَيْثَمَةَ بْنَ أَبِي خَيْثَمَةَ يُحَدِّثُنَا عَنْكَ أَنَّهُ سَأَلَكَ عَنِ الْإِسْلَامِ فَقُلْتَ إِنَّ الْإِسْلَامَ مَنِ اسْتَقْبَلَ قِبْلَتَنَا وَ شَهِدَ شَهَادَتَنَا وَ نَسَكَ نُسُكَنَا وَ وَالَى وَلِيَّنَا وَ عَادَى عَدُوَّنَا فَهُوَ مُسْلِمٌ

(The book) ‘Al-Kafi’ – From the number, from Al Barqy, from his father, from Al Nazr, 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. Sallam said to him^-asws, ‘Khaysama Bin Abu Khaysama narrated to us that he asked you^-asws about Al-Islam. You^-asws said: ‘Al-Islam is one who faces our Qiblah, and testifies our testimonies, and ritualises our rituals, and befriends our friends, and is inimical to our enemies, so he is a Muslim’’.

فَقَالَ صَدَقَ خَيْثَمَةُ

He^-asws said: ‘Khaysama spoke the truth’.

I said, ‘And he asked you^-asws about Al-Eman. You^-asws said: ‘Al-Eman with Allah^-azwj, and the ratification with the Book of Allah^-azwj the Exalted, and he does not disobey Allah^-azwj’.

قُلْتُ وَ سَأَلَكَ عَنِ الْإِيمَانِ فَقُلْتَ الْإِيمَانُ بِاللَّهِ وَ التَّصْدِيقُ بِكِتَابِ اللَّهِ تَعَالَى وَ أَنْ لَا يَعْصِيَ اللَّهَ فَقَالَ صَدَقَ خَيْثَمَةُ.

‘He^-asws said: ‘Khaysama spoke the truth’’.[83]

55- كا، الكافي عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ بَعْضِ أَصْحَابِنَا عَنِ الْأَشْعَثِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ حَفْصِ بْنِ خَارِجَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع 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

(The book) ‘Al-Kafi’ – From Muhammad Bin Al-Hassan, from one of our companions, from Al Ashas Bin Muhammad, from Muhammad Bin Hafs Bin Kharija who said,

‘I heard Abu Abdullah^-asws saying, and a man asked him^-asws about the word (belief) of the Murjiites regarding the Kufr and the Eman, and he said, ‘They are arguing upon us and saying like, ‘The Kafir with us, he is the Kafir with Allah^-azwj, and like that we find the Momin to be when he accepts with his Eman that he is a Momin with Allah^-azwj’’.

فَقَالَ سُبْحَانَ اللَّهِ كَيْفَ يَسْتَوِي هَذَانِ وَ الْكُفْرُ إِقْرَارٌ مِنَ الْعَبْدِ فَلَا يُكَلَّفُ بَعْدَ إِقْرَارِهِ بِبَيِّنَةٍ وَ الْإِيمَانُ دَعْوَى لَا تَجُوزُ إِلَّا بِبَيِّنَةٍ وَ بَيِّنَتُهُ عَمَلُهُ وَ نِيَّتُهُ

He^-asws said: ‘Glory be to Allah^-azwj! How can these two be the same, and the Kufr is acceptance from the servant, so he will not be encumbered with his proof after his acceptance, and the Eman is a claim. It is not allowed except with a proof, and his proof is his deed and his intention.

فَإِذَا اتَّفَقَا فَالْعَبْدُ عِنْدَ اللَّهِ مُؤْمِنٌ وَ الْكُفْرُ مَوْجُودٌ بِكُلِّ جِهَةٍ مِنْ هَذِهِ الْجِهَاتِ الثَّلَاثِ مِنْ نِيَّةٍ أَوْ قَوْلٍ أَوْ عَمَلٍ وَ الْأَحْكَامُ تَجْرِي عَلَى الْقَوْلِ وَ الْعَمَلِ

So when they are co-incidental, then the servant is a Momin in the Presence of Allah^-azwj, while the Kufr is existent in every aspect from these three aspects – from intention, or word, or deed, and the ruling flow upon the word and the deed.

فَمَا أَكْثَرَ مَنْ يَشْهَدُ لَهُ الْمُؤْمِنُونَ بِالْإِيمَانِ وَ يَجْرِي عَلَيْهِ أَحْكَامُ الْمُؤْمِنِينَ وَ هُوَ عِنْدَ اللَّهِ كَافِرٌ وَ قَدْ أَصَابَ مَنْ أَجْرَى عَلَيْهِ أَحْكَامُ الْمُؤْمِنِينَ بِظَاهِرِ قَوْلِهِ وَ عَمَلِهِ‏.

How many are the ones the Momineen have testified for him being with the Eman and the rulings of the Momineen flow upon him, and he is a Kafir in the Presence of Allah^-azwj, and the one the ruling had flowed upon had chieved due to the apparent of his words and his deeds’’.[84]

56- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَرْتَكِبُ الْكَبِيرَةَ مِنَ الْكَبَائِرِ فَيَمُوتُ هَلْ يُخْرِجُهُ ذَلِكَ مِنَ الْإِسْلَامِ وَ إِنْ عُذِّبَ كَانَ عَذَابُهُ كَعَذَابِ الْمُشْرِكِينَ أَمْ لَهُ مُدَّةٌ وَ انْقِطَاعٌ

(The book) ‘Al-Kafi’ – From Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdullah Bin Sinan who said,

‘I asked Abu Abdullah^-asws about the man committing the major sin from the major sins and he dies. Does that expel him from Al-Islam, and if he is Punished, his Punishment would be like the punishment of the Polytheists, or would there be a term for him and a termination?’

فَقَالَ ع مَنِ ارْتَكَبَ كَبِيرَةً مِنَ الْكَبَائِرِ فَزَعَمَ أَنَّهَا حَلَالٌ أَخْرَجَهُ ذَلِكَ مِنَ الْإِسْلَامِ وَ عُذِّبَ أَشَدَّ الْعَذَابِ وَ إِنْ كَانَ مُعْتَرِفاً أَنَّهُ أَذْنَبَ‏ وَ مَاتَ عَلَيْهِ أَخْرَجَهُ مِنَ الْإِيمَانِ وَ لَمْ يُخْرِجْهُ مِنَ الْإِسْلَامِ وَ كَانَ عَذَابُهُ أَهْوَنَ مِنْ عَذَابِ الْأَوَّلِ‏.

He^-asws said: ‘One who commits a major sin from the major sins, and he claims that it is Permissible, that would expel him from Al-Islam and he would be Punished with the severe Punishment, and if he were to acknowledge that he had sinned and died upon it, it would expel him from Al-Eman and not expel him from Al-Islam, and his Punishment would be lesser than the Punishment of the first one’’.[85]

باب 25 نسبة الإسلام‏

CHAPTER 25 – ATTRIBUTION OF AL-ISLAM

1- مع، معاني الأخبار لي، الأمالي للصدوق عَنْ مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَزَّازِ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ لَأَنْسُبَنَّ الْإِسْلَامَ نِسْبَةً لَمْ يَنْسُبْهُ أَحَدٌ قَبْلِي وَ لَا يَنْسُبُهُ أَحَدٌ بَعْدِي

(The book) ‘Ma’any Al Akhbar’, (and) ‘Al-Amaali’ of Al-Sadouq, from Majaylawiya, from his uncle, from Al Baqy, from his father, from Muhammad Bin Yahya Al Khazza, from Giyas Bin Ibrahim,

‘From Al-Sadiq Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from his^-asws forefathers^‑asws having said: ‘Amir Al-Momineen^-asws said: ‘I^-asws shall attribute Al-Islam with such an attribution, no one before me^-asws had attributed, nor will any attribute it after me^‑asws!

الْإِسْلَامُ هُوَ التَّسْلِيمُ وَ التَّسْلِيمُ هُوَ التَّصْدِيقُ وَ التَّصْدِيقُ هُوَ الْيَقِينُ وَ الْيَقِينُ هُوَ الْأَدَاءُ وَ الْأَدَاءُ هُوَ الْعَمَلُ إِنَّ الْمُؤْمِنَ أَخَذَ دِينَهُ عَنْ رَبِّهِ وَ لَمْ يَأْخُذْهُ عَنْ رَأْيِهِ

Al-Islam, it is the submission, and the submission is the ratification, and the ratification is the certainty, and the certainty is the fulfilment, and the fulfilment is the deed. The Momin takes his religion from his Lord^-azwj and does not take it from his opinion.

أَيُّهَا النَّاسُ دِينَكُمْ دِينَكُمْ تَمَسَّكُوا بِهِ لَا يُزِيلُكُمْ أَحَدٌ عَنْهُ لِأَنَّ السَّيِّئَةَ فِيهِ خَيْرٌ مِنَ الْحَسَنَةِ فِي غَيْرِهِ لِأَنَ‏ السَّيِّئَةَ فِيهِ تُغْفَرُ وَ الْحَسَنَةَ فِي غَيْرِهِ‏ لَا تُقْبَلُ‏.

O you people! Your religion! Your religion, adhere with it! Do not let anyone move you away from it because the evil deed in it is better than the good deed in something else, because the evil deed in it is Forgiven while the good deed in something else is not Accepted’’.[86]

2- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ الْمُجَاشِعِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ: الْإِسْلَامُ هُوَ التَّسْلِيمُ وَ التَّسْلِيمُ هُوَ الْيَقِينُ وَ الْيَقِينُ هُوَ التَّصْدِيقُ وَ التَّصْدِيقُ هُوَ الْإِقْرَارُ وَ الْإِقْرَارُ هُوَ الْأَدَاءُ وَ الْأَدَاءُ هُوَ الْعَمَلُ‏.

(The book) ‘Al-Amaali’ of the Sheykh Al-Tusi – By a chain of Al-Mujashie,

‘From Al-Sadiq^-asws, from his^-asws forefathers^-asws, from Ali^-asws having said: Al-Islam, it is the submission, and the submission is the ratification, and the ratification is the certainty, and the certainty is the fulfilment, and the fulfilment is the deed. The Momin takes his religion from his Lord^-azwj and does not take it from his opinion.’’[87]

3- فس، تفسير القمي عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْبَغْدَادِيِّ رَفَعَ الْحَدِيثَ إِلَى أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ: لَأَنْسُبَنَّ الْإِسْلَامَ نِسْبَةً لَمْ يَنْسُبْهَا أَحَدٌ قَبْلِي وَ لَا يَنْسُبُهَا أَحَدٌ بَعْدِي

Tafseer Al Qummi – From Muhammad Bin Ali Al Baghdadi, raising the Hadeeth to,

‘Amir Al-Momineen^-asws, may the Salawaat of Allah^-azwj be upon him^-asws, having said: ‘I^-asws shall attribute Al-Islam with such an attribution, no one before me^-asws has attributed it (as such) nor will anyone attribute it after me^-asws!

الْإِسْلَامُ هُوَ التَّسْلِيمُ وَ التَّسْلِيمُ هُوَ الْيَقِينُ وَ الْيَقِينُ هُوَ التَّصْدِيقُ وَ التَّصْدِيقُ هُوَ الْإِقْرَارُ وَ الْإِقْرَارُ هُوَ الْأَدَاءُ وَ الْأَدَاءُ هُوَ الْعَمَلُ

Al-Islam, it is the submission, and the submission is the ratification, and the ratification is the certainty, and the certainty is the fulfilment, and the fulfilment is the deed.

الْمُؤْمِنُ أَخَذَ دِينَهُ عَنْ رَبِّهِ إِنَّ الْمُؤْمِنَ يُعْرَفُ إِيمَانُهُ فِي عَمَلِهِ وَ إِنَّ الْكَافِرَ يُعْرَفُ كُفْرُهُ بِإِنْكَارِهِ

The Momin takes his religion from his Lord^-azwj. The Momin, his Eman is recognised in his actions, and the Kafir, his Kufr is recognised in his denial.

أَيُّهَا النَّاسُ دِينَكُمْ فَإِنَّ الْحَسَنَةَ فِيهِ خَيْرٌ مِنَ الْحَسَنَةِ فِي غَيْرِهِ وَ إِنَّ السَّيِّئَةَ فِيهِ تُغْفَرُ وَ إِنَّ الْحَسَنَةَ فِي غَيْرِهِ لَا تُقْبَلُ‏.

O you people! Your religion, the good deed in it is better than the good deed in something else, and the evil deed in it is Forgiven and the good deed in something else is not Accepted’’.[88]

4- سن، المحاسن عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ لَأَنْسُبَنَّ الْيَوْمَ الْإِسْلَامَ نِسْبَةً لَمْ يَنْسُبْهُ أَحَدٌ قَبْلِي وَ لَا يَنْسُبُهُ أَحَدٌ بَعْدِي إِلَّا بِمِثْلِ ذَلِكَ

(The book) ‘Al-Mahasin’ – From one of our companions raising it, said,

‘Amir Al-Momineen^-asws said: ‘I^-asws shall attribute Al-Islam today with such an attribution, no one before me^-asws has attributed it, nor will anyone attribute it after me^-asws except with similar to that.

الْإِسْلَامُ هُوَ التَّسْلِيمُ وَ التَّسْلِيمُ هُوَ الْيَقِينُ وَ الْيَقِينُ هُوَ التَّصْدِيقُ وَ التَّصْدِيقُ هُوَ الْإِقْرَارُ وَ الْإِقْرَارُ هُوَ الْعَمَلُ وَ الْعَمَلُ هُوَ الْأَدَاءُ

إِنَّ الْمُؤْمِنَ لَمْ يَأْخُذْ دِينَهُ عَنْ رَأْيِهِ وَ لَكِنْ أَتَاهُ عَنْ رَبِّهِ وَ أَخَذَ بِهِ إِنَّ الْمُؤْمِنَ يُرَى يَقِينُهُ فِي عَمَلِهِ وَ الْكَافِرَ يُرَى إِنْكَارُهُ فِي عَمَلِهِ

The Momin does not take his religion from his opinion, but it comes to him from his Lord^-azwj and he is seized with it. Then Momin, his certainty can be seen in his actions, and the Kafir his denial can be seen in his actions.

فَوَ الَّذِي نَفْسِي بِيَدِهِ مَا عَرَفُوا أَمْرَ رَبِّهِمْ فَاعْتَبِرُوا إِنْكَارَ الْكَافِرِينَ وَ الْمُنَافِقِينَ بِأَعْمَالِهِمُ الْخَبِيثَةِ.

By the One^-azwj in Whose Hand is my^-asws soul! They have not recognised the Command of their Lord^-azwj, so they considered the denial of the Kafirs and the hypocrites with their wicked deeds’’.[89]

كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ بَعْضِ أَصْحَابِنَا مِثْلَهُ إِلَّا أَنَّ فِيهِ لَأَنْسُبَنَّ الْإِسْلَامَ إِلَى قَوْلِهِ أَتَاهُ مِنْ رَبِّهِ فَأَخَذَهُ إِلَى قَوْلِهِ مَا عَرَفُوا أَمْرَهُمْ‏.

(The book) ‘Al-Kafi’ – From the number, from Al Barqy, from one of our companions –

‘Similar to it, except in it: ‘I^-asws shall attribute Al-Islam’ – up to his^-asws words: ‘Comes to him from his Lord^-azwj, so he is seized’ – up to his^-asws words: ‘They have not recognised their affairs’’.[90]

بيان فَأَقُولُ رَوَى السَّيِّدُ الرَّضِيُّ رَضِيَ اللَّهُ عَنْهُ فِي نَهْجِ الْبَلَاغَةِ جُزْءاً مِنْ هَذَا الْخَبَرِ هَكَذَا وَ قَالَ ع‏ لَأَنْسُبَنَّ الْإِسْلَامَ نِسْبَةً لَمْ يَنْسُبْهَا أَحَدٌ قَبْلِي الْإِسْلَامُ هُوَ التَّسْلِيمُ وَ التَّسْلِيمُ هُوَ الْيَقِينُ وَ الْيَقِينُ هُوَ التَّصْدِيقُ وَ التَّصْدِيقُ هُوَ الْإِقْرَارُ وَ الْإِقْرَارُ هُوَ الْأَدَاءُ وَ الْأَدَاءُ هُوَ الْعَمَلُ‏ ..

Explanation – (Ahadeeth only)

I (Majlisi) am saying, ‘It is reported by the Seyyid Al Razy, may Allah^-azwj be Pleased with him in (the book) ‘Nahj Al-Balagah’, a part of this report like this – and he^-asws said: ‘I^-asws shall attribute Al-Islam with an attribution, no one before me^-asws has attributed it (as such). Al-Islam, it is the submission, and the submission, it is the certainty, and the certainty, it is the ratification, and the ratification, it is the acceptance, and the acceptance, it is the fulfilment, and the fulfilment, it is the deed’’.

قَوْلُهُ ع‏ مَا أَضْمَرَ أَحَدُكُمْ شَيْئاً إِلَّا وَ أَظْهَرَهُ اللَّهُ عَلَى صَفَحَاتِ وَجْهِهِ وَ فَلَتَاتِ لِسَانِهِ‏.

His^-asws words: ‘Not one of you will harbour anything except and Allah^-azwj will Reveal it upon the pages of his face and the slips of his tongue’’.

باب 26 الشرائع‏

CHAPTER 26 – THE LAWS

1- سن، المحاسن عَنْ أَبِي إِسْحَاقَ الثَّقَفِيِّ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَعْطَى مُحَمَّداً ص شَرَائِعَ نُوحٍ وَ إِبْرَاهِيمَ وَ مُوسَى وَ عِيسَى التَّوْحِيدَ وَ الْإِخْلَاصَ وَ خَلْعَ الْأَنْدَادِ وَ الْفِطْرَةَ وَ الْحَنِيفِيَّةَ السَّمْحَةَ لَا رَهْبَانِيَّةَ وَ لَا سِيَاحَةَ أَحَلَّ فِيهَا الطَّيِّبَاتِ وَ حَرَّمَ فِيهَا الْخَبِيثَاتِ وَ وَضَعَ‏ عَنْهُمْ إِصْرَهُمْ وَ الْأَغْلالَ الَّتِي كانَتْ عَلَيْهِمْ‏ فَعَرَّفَ فَضْلَهُ بِذَلِكَ

(The book) ‘Al-Mahasin’ – From Abu Is’haq Al Saqafy, from Muhammad Bin Marwan, from Aban Bin Usman, from the one who mentioned it,

‘From Abu Abdullah^-asws having said: ‘Allah^-azwj Blessed and Exalted Gave Muhammad^-saww the Law of Noah^-as, and Ibrahim^-as, and Musa^-as, and Isa^-as – the Tawheed, and the sincerity, and vacating the rival gods (idols), and the nature, and the uprightness, the tolerance. Neither the monasticism nor the wandering (in the wilderness). The good things are Permitted in it and the wicked things are Prohibited, and He^-azwj Placed down their burdens and their shackles which would be upon them. [7:157]. So, recognise his^-saww merit by that.

ثُمَّ افْتَرَضَ عَلَيْهَا فِيهِ 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

Then He^-azwj Imposed upon it in it, the Salat, and the Zakat, and the fasting, and the Hajj, and enjoining with the good and forbidding from the evil, and the Permissible, and the Prohibited, and the inheritances, and the legal penalties, and the Obligations, and the Jihad in the Way of Allah^-azwj and Increased him^-saww the wud’u.

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

And He^-azwj Merited him with Opening of the Book (Surah Al Fatiha), and with the ending of Surah Al Baqarah, and the detail, and Permitted for him^-saww and war booties, and the ‘Fey’, and Helped him with the awe, and Made the earth to be a Masjid (prostration place) for him^‑saww and a cleansing.

وَ أَرْسَلَهُ كَافَّةً إِلَى الْأَبْيَضِ وَ الْأَسْوَدِ وَ الْجِنِّ وَ الْإِنْسِ وَ أَعْطَاهُ الْجِزْيَةَ وَ أَسْرَ الْمُشْرِكِينَ وَ فِدَاهُمْ

And He^-azwj Sent him^-saww to all, to the white and the black, and the Jinn and the humans, and Gave him^-saww the (charging of) tax, and captivity of the Polytheists, and ransoming them.

ثُمَّ كَلَّفَ مَا لَمْ يُكَلِّفْ أَحَداً مِنَ الْأَنْبِيَاءِ أَنْزَلَ عَلَيْهِ سَيْفاً مِنَ السَّمَاءِ فِي غَيْرِ غِمْدٍ وَ قِيلَ لَهُ‏ فَقاتِلْ فِي سَبِيلِ اللَّهِ لا تُكَلَّفُ إِلَّا نَفْسَكَ‏.

Then he^-saww was Encumbered with what no one from the Prophets^-as had been Encumbered with. A sword descended unto him^-saww from the sky without being in a sheath, and He^-azwj Said to him^-saww: So, fight in the Way of Allah; it is not encumbered except on yourself, [4:84]’’.[91]

عَبَّاسُ بْنُ عَامِرٍ وَ زَادَ فِيهِ بَعْضُهُمْ فَأَخَذَ النَّاسُ بِأَرْبَعٍ وَ تَرَكُوا هَذِهِ يَعْنِي الْوَلَايَةَ.

Abbas Bin Aamir – And one of them increased in it: ‘The people took four and neglected this’ – meaning Al-Wilayah’’.[92]

كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْبَزَنْطِيِّ وَ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ جَمِيعاً عَنْ أَبَانٍ‏ مِثْلَهُ إِلَّا أَنَّ فِيهِ وَ الْفِطْرَةَ الْحَنِيفِيَّةَ وَ حَرَّمَ فِيهَا الْخَبَائِثَ إِلَى قَوْلِهِ ثُمَّ افْتَرَضَ عَلَيْهِ فِيهَا الصَّلَاةَ.

(The book) ‘Al-Kafi’ – From Ali, from his father, from Al Bazanty and the number, from Al Barqy, from Ibrahim Bin Muhammad Al Saqafy, from Muhammad Bin Marwan, altogether from Aban,

‘Similar to it except that in it is: ‘And the upright nature and Prohibited in it the wicked things’ – up to his^-asws words: ‘Then Imposed upon him^-saww in it, the Salat’’.[93]

وَ يَعْضُدُ هَذَا مَا جَاءَتْ بِهِ الرِّوَايَةُ عَنِ ابْنِ مَسْعُودٍ قَالَ: كُنْتُ رَدِيفَ رَسُولِ اللَّهِ ص عَلَى حِمَارٍ فَقَالَ يَا ابْنَ أُمِّ عَبْدٍ هَلْ تَدْرِي مِنْ أَيْنَ أَحْدَثَتْ بَنُو إِسْرَائِيلَ الرَّهْبَانِيَّةَ

And it is supported by this, what the report has come with from Ibn Masoud who said,

‘I was riding behind Rasool-Allah^-saww upon a donkey. He^-saww said: ‘O Ibn Umm Abd! Do you know from where the children of Israel innovated monasticism?’

فَقُلْتُ اللَّهُ وَ رَسُولُهُ أَعْلَمُ

I said, ‘Allah^-azwj and His^-azwj Rasool^-saww are more knowing’.

فَقَالَ ظَهَرَتْ عَلَيْهِمُ الْجَبَابِرَةُ بَعْدَ عِيسَى ع يَعْمَلُونَ بِمَعَاصِي اللَّهِ فَغَضِبَ أَهْلُ الْإِيمَانِ فَقَاتَلُوهُمْ فَهُزِمَ أَهْلُ الْإِيمَانِ ثَلَاثَ مَرَّاتٍ فَلَمْ يَبْقَ مِنْهُمْ إِلَّا الْقَلِيلُ

He^-saww said: ‘The tyrants appeared upon them after Isa^-as working in disobedience of Allah^‑azwj. So, the people of Eman were angered and they fought them. The people of Eman were defeated three times, and there did not remain from them except the few.

فَقَالُوا إِنْ ظَهَرَنَا هَؤُلَاءِ أَفْنَوْنَا وَ لَمْ يَبْقَ لِلدِّينِ أَحَدٌ يَدْعُو إِلَيْهِ فَتَعَالَوْا نَتَفَرَّقْ فِي الْأَرْضِ إِلَى أَنْ يَبْعَثَ اللَّهُ النَّبِيَّ الَّذِي وَعَدَنَا بِهِ عِيسَى ع يَعْنُونَ مُحَمَّداً ص

They said, ‘If they were to prevail (again), they will eradicate us and there will not remain anyone for the religion calling to it. So come, we shall disperse in the land until Allah^-azwj Sends the Prophet^-azwj who Isa^-as has Promised us with’ – meaning Muhammad^-saww.

فَتَفَرَّقُوا فِي غِيرَانِ الْجِبَالِ وَ أَحْدَثُوا رَهْبَانِيَّةً فَمِنْهُمْ مَنْ تَمَسَّكَ بِدِينِهِ وَ مِنْهُمْ مَنْ كَفَرَ

They dispersed in the caves of the mountains, and they innovated monasticism. From them is one who adhered with his religion, and from them is one who disbelieved’.

ثُمَّ تَلَا هَذِهِ الْآيَةَ وَ رَهْبانِيَّةً ابْتَدَعُوها ما كَتَبْناها عَلَيْهِمْ‏ إِلَى آخِرِهَا ثُمَّ قَالَ يَا ابْنَ أُمِّ عَبْدٍ أَ تَدْرِي مَا رَهْبَانِيَّةُ أُمَّتِي

Then he^-saww recited this Verse: And (as for) monasticism (priesthood), they innovated it – We did not Prescribe it upon them [57:27] – up to its end, then said: ‘O Ibn Umm Abd! Do you know what are the monks of my^-saww community?’

قُلْتُ اللَّهُ وَ رَسُولُهُ أَعْلَمُ

I said, ‘Allah^-azwj and His^-azwj Rasool^-saww are more knowing’.

قَالَ الْهِجْرَةُ وَ الْجِهَادُ وَ الصَّلَاةُ وَ الصَّوْمُ وَ الْحَجُّ وَ الْعُمْرَةُ.

He^-saww said: ‘The emigration, and the Jihad, and the Salat, and the Fast, and the Hajj, and the Umrah’’.[94]

وَ فِي حَدِيثٍ آخَرَ عَنِ ابْنِ مَسْعُودٍ أَنَّهُ ص قَالَ: مَنْ آمَنَ بِي وَ صَدَّقَنِي وَ اتَّبَعَنِي فَقَدْ رَعَاهَا حَقَّ رِعَايَتِهَا وَ مَنْ لَمْ يُؤْمِنْ بِي فَأُولَئِكَ هُمُ الْهَالِكُونَ انْتَهَى‏ ..

And in another Hadeeth from Ibn Masoud,

‘He^-saww said: ‘One who believes in me^-saww, and ratifies me^-saww, and follows me^-saww, so he has taken care of it as is the right of caring for it, and the one who does not believe in me^-saww, so they are the destroyed ones’ – end’’.[95]

عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: أُعْطِيتُ مَكَانَ التَّوْرَاةِ السَّبْعَ الطُّوَلَ وَ مَكَانَ الْإِنْجِيلِ الْمَثَانِيَ وَ مَكَانَ الزَّبُورِ الْمِئِينَ وَ فُضِّلْتُ بِالْمُفَصَّلِ.

From the Prophet^-saww having said: ‘I^-saww have been Given in place of the Torah, seven lengthy ones, and in place of the Evangel, Al-Masany, and in place of the Psalms, Al-Mieen, and Fussilat with the detail’’.[96] (see explanation below)

وَ فِي رِوَايَةِ وَاثِلَةَ بْنِ الْأَصْقَعِ‏ وَ أُعْطِيتُ مَكَانَ الْإِنْجِيلِ الْمِئِينَ وَ مَكَانَ الزَّبُورِ الْمَثَانِيَ وَ أُعْطِيتُ فَاتِحَةَ الْكِتَابِ وَ خَوَاتِيمَ الْبَقَرَةِ مِنْ تَحْتِ الْعَرْشِ لَمْ يُعْطَهَا نَبِيٌّ قَبْلِي وَ أَعْطَانِي رَبِّي الْمُفَصَّلَ نَافِلَةً.

And in a report by Wasila Bin Al Asqa’a –

‘And I^-saww have been Given in place of the Evangel, Al-Mieen, and in place of the Psalms, Al-Masany, and I^-saww have been Given Opening of the Book and ending of (Surah) Al-Baqarah from beneath the Throne. No Prophet^-as before me^-saww had been Given these, and my^-saww Lord^-azwj Gave me^-saww and detailed optional (Salats)’’.[97] (see explanation below)

قال الطبرسي روح الله روحه فالسبع الطول البقرة و آل عمران و النساء و المائدة و الأنعام و الأعراف و الأنفال مع التوبة لأنهما تدعيان القرينتين و لذلك لم يفصل بينهما بالبسملة

Explanation –

Al-Tabarsee said, ‘The seven lengthy ones are (Surahs) Al-Baqarah, and Aale-eImran, and Al-Nisaa, and Al-Maidah, and Al-An’am and Al-A’raf, and Al-Anfaal with Al-Tawbah, because these two are claimed as a pair, and for that they have not been separated with the ‘Bismillah’.

و أما المثاني فهي السور التالية للسبع الطول أولها يونس و آخرها النحل

And as for ‘Al-Masany’ – These are the Surahs following the seven lengthy ones. It’s first one being (Surah) ‘Yunus^-as’, and its last one being ‘Al-Nahl’.

و أما المئون فهي كل سورة تكون نحوا من مائة آية أو فويق ذلك أو دوينه و هي سبع سور أولها سورة بني إسرائيل و آخرها المؤمنون

And as for ‘Al-Mieen’, it is every Surah happening to be around one hundred Verses, or above that, and these are seven Surahs. It’s first is Surah ‘Bani Israil’, and it’s last is ‘Al-Mominoun’.

و أما المفصل فما بعد الحواميم من قصار السور إلى آخر القرآن سميت مفصلا لكثرة الفصول بين سورها ب بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ انتهى‏.

And as for the detailed, so whatever is after ‘Al-Hawameem’ from the short Surah up to the end of the Quran, having been names are ‘Mufsila’ due to the frequency of the separation between the Surahs by ‘In the Name of Allah^-azwj the Beneficent, the Merciful’ – end.

سن، المحاسن عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع قَوْلُ اللَّهِ‏ فَاصْبِرْ كَما صَبَرَ أُولُوا الْعَزْمِ مِنَ الرُّسُلِ‏ فَقَالَ نُوحٌ وَ إِبْرَاهِيمُ وَ مُوسَى وَ عِيسَى وَ مُحَمَّدٌ صَلَوَاتُ اللَّهِ عَلَيْهِمْ وَ عَلَى جَمِيعِ أَنْبِيَاءِ اللَّهِ وَ رُسُلِهِ

(The book) ‘Al-Mahasin’ – From Usman Bin Isa, from Sama’at who said,

‘I said to Abu Abdullah^-asws, ‘Words of Allah^-azwj, Therefore, be patient just as the Determined ones from the Rasools were patient, [46:35]. He^-asws said: ‘Nuh^as, and Ibrahim^as, and Musa^as, and Isa^as and Muhammad^-saww, may the Salawaat of Allah^-azwj be upon them^-as and upon entirety of the Prophets^-as of Allah^-azwj and His^-azwj Rasools^-as’.

قُلْتُ كَيْفَ صَارُوا أُولِي الْعَزْمِ

I said, ‘How did they^as come to be the Determined Ones (Ul Al-Azam)?’

قَالَ لِأَنَّ نُوحاً بُعِثَ بِكِتَابٍ وَ شَرِيعَةٍ فَكُلُّ مَنْ جَاءَ بَعْدَ نُوحٍ أَخَذَ بِكِتَابِ نُوحٍ وَ شَرِيعَتِهِ وَ مِنْهَاجِهِ حَتَّى جَاءَ إِبْرَاهِيمُ ع بِالصُّحُفِ وَ بِعَزِيمَةِ تَرْكِ كِتَابِ نُوحٍ لَا كُفْراً بِهِ

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 جَاءَ بِشَرِيعَةِ إِبْرَاهِيمَ وَ مِنْهَاجِهِ وَ بِالصُّحُفِ حَتَّى جَاءَ مُوسَى بِالتَّوْرَاةِ 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.

فَكُلُّ نَبِيٍّ جَاءَ بَعْدَ مُوسَى أَخَذَ بِالتَّوْرَاةِ وَ شَرِيعَتِهِ وَ مِنْهَاجِهِ حَتَّى جَاءَ الْمَسِيحُ 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 ص فَجَاءَ بِالْقُرْآنِ وَ شَرِيعَتِهِ وَ مِنْهَاجِهِ فَحَلَالُهُ حَلَالٌ إِلَى يَوْمِ الْقِيَامَةِ وَ حَرَامُهُ حَرَامٌ إِلَى يَوْمِ الْقِيَامَةِ فَهَؤُلَاءِ أُولُوا الْعَزْمِ مِنَ الرُّسُلِ‏.

Then every Prophet^as who came after the Messiah^as adhered to his^as Law and his^as manifesto until Muhammad^-saww came. So he^-saww came with the Quran and with his^-saww Law and his^-saww manifesto. Thus, 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 Qiyamah. So, these are the Determined Ones from the Rasools^as’’.[98]

عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع قَالا وَ هُمْ سَادَةُ النَّبِيِّينَ وَ عَلَيْهِمْ دَارَتْ رَحَى الْمُرْسَلِينَ

From Abu Ja’far^-asws and Abu Abdullah^-asws, both having said: ‘And they (the Determined Ones) are chiefs of the Prophets^-as, and upon them^-as the mill of the Messengers^-as turns.’

وَ قِيلَ هُمْ سِتَّةٌ نُوحٌ صَبَرَ عَلَى أَذَى قَوْمِهِ وَ إِبْرَاهِيمُ صَبَرَ عَلَى النَّارِ وَ إِسْحَاقُ صَبَرَ عَلَى الذَّبْحِ وَ يَعْقُوبُ صَبَرَ عَلَى فَقَدِ الْوَلَدِ وَ ذَهَابِ الْبَصَرِ وَ يُوسُفُ صَبَرَ عَلَى الْبِئْرِ وَ السِّجْنِ وَ أَيُّوبُ صَبَرَ عَلَى الضُّرِّ.

And it is said, they^-as six – Noah^-as was patient upon the harm from his^-as people, and Ibrahim^‑as was patient upon the fire, and Is’haq was patient upon the slaughter, and Yaqoub^-as was patient upon the loss of children and loss of eyesight, and Yusuf^-as was patient upon (in) the well and the prison, and Ayoub^-as was patient upon the harm’’.[99]

فس، تفسير القمي‏ ~~قَوْلُهُ‏~~ ~~شَرَعَ لَكُمْ مِنَ الدِّينِ‏~~ ~~مُخَاطَبَةً لِرَسُولِ اللَّهِ ص‏~~ ~~ما وَصَّى بِهِ نُوحاً وَ الَّذِي أَوْحَيْنا إِلَيْكَ‏~~ ~~يَا مُحَمَّدُ~~ ~~وَ ما وَصَّيْنا بِهِ إِبْراهِيمَ وَ مُوسى‏ وَ عِيسى‏ أَنْ أَقِيمُوا الدِّينَ‏~~ أَيْ تُعَلِّمُوا الدِّينَ يَعْنِي التَّوْحِيدَ وَ إِقَامَ الصَّلَاةِ وَ إِيتَاءَ الزَّكَاةِ وَ صَوْمَ شَهْرِ رَمَضَانَ وَ حِجَّ الْبَيْتِ وَ السُّنَنَ وَ الْأَحْكَامَ الَّتِي فِي الْكُتُبِ وَ الْإِقْرَارَ بِوَلَايَةِ ~~أَمِيرِ الْمُؤْمِنِينَ ع‏~~ ~~وَ لا تَتَفَرَّقُوا فِيهِ‏~~ ~~أَيْ لَا تَخْتَلِفُوا فِيهِ‏~~ ~~كَبُرَ عَلَى الْمُشْرِكِينَ ما تَدْعُوهُمْ إِلَيْهِ‏~~ ~~مِنْ ذِكْرِ هَذِهِ الشَّرَائِعِ ثُمَّ قَالَ‏~~ ~~اللَّهُ يَجْتَبِي إِلَيْهِ مَنْ يَشاءُ~~ ~~أَيْ يَخْتَارُ~~ ~~وَ يَهْدِي إِلَيْهِ مَنْ يُنِيبُ‏~~ ~~وَ هُمُ الْأَئِمَّةُ الَّذِينَ اخْتَارَهُمْ وَ اجْتَبَاهُمْ قَالَ‏~~ ~~وَ ما تَفَرَّقُوا إِلَّا مِنْ بَعْدِ ما جاءَهُمُ الْعِلْمُ بَغْياً بَيْنَهُمْ‏~~ قَالَ لَمْ يَتَفَرَّقُوا بِجَهْلٍ وَ لَكِنَّهُمْ تَفَرَّقُوا لَمَّا جَاءَهُمُ الْعِلْمُ وَ عَرَفُوهُ فَحَسَدَ بَعْضُهُمْ بَعْضاً وَ بَغَى بَعْضُهُمْ عَلَى بَعْضٍ لِمَا رَأَوْا مِنْ تَفَاضُلِ أَمِيرِ الْمُؤْمِنِينَ ع بِأَمْرِ اللَّهِ فَتَفَرَّقُوا فِي الْمَذَاهِبِ وَ أَخَذُوا بِالْآرَاءِ وَ الْأَهْوَاءِ ثُمَّ قَالَ عَزَّ وَ جَلَ‏ ~~وَ لَوْ لا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ إِلى‏ أَجَلٍ مُسَمًّى لَقُضِيَ بَيْنَهُمْ‏~~ قَالَ لَوْ لَا أَنَّ اللَّهَ قَدْ قَدَّرَ ذَلِكَ أَنْ يَكُونَ فِي التَّقْدِيرِ الْأَوَّلِ لَقُضِيَ بَيْنَهُمْ إِذَا اخْتَلَفُوا وَ أَهْلَكَهُمْ وَ لَمْ يُنْظِرْهُمْ وَ لَكِنْ أَخَّرَهُمْ إِلَى أَجَلٍ مُسَمًّى‏ ~~وَ إِنَّ الَّذِينَ أُورِثُوا الْكِتابَ مِنْ بَعْدِهِمْ لَفِي شَكٍّ مِنْهُ مُرِيبٍ‏~~ ~~كِنَايَةٌ عَنِ الَّذِينَ نَقَضُوا أَمْرَ رَسُولِ اللَّهِ ص ثُمَّ قَالَ‏~~ ~~فَلِذلِكَ فَادْعُ‏~~ ~~يَعْنِي لِهَذِهِ الْأُمُورِ وَ الَّذِي تَقَدَّمَ ذِكْرُهُ وَ مُوَالاةِ أَمِيرِ الْمُؤْمِنِينَ‏~~ ~~وَ اسْتَقِمْ كَما أُمِرْتَ‏~~.(forbidden opinion)

قَالَ فَحَدَّثَنِي أَبِي عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ‏ أَنْ أَقِيمُوا الدِّينَ‏ قَالَ الْإِمَامُ‏ وَ لا تَتَفَرَّقُوا فِيهِ‏ كِنَايَةٌ عَنْ أَمِيرِ الْمُؤْمِنِينَ

He (Ali Bin Ibrahim) said, ‘It is narrated to me from Ali Bin Mahziyar, from one of our companions,

‘From Abu Abdullah^-asws regarding Words of Allah^-azwj: “Establish the Religion he^-asws said: ‘The Imam^-asws, and do not be divided in it!” – an allusion to Amir Al-Momineen^-asws. [42:13].

ثُمَّ قَالَ‏ كَبُرَ عَلَى الْمُشْرِكِينَ ما تَدْعُوهُمْ إِلَيْهِ‏ مِنْ أَمْرِ وَلَايَةِ عَلِيٍ‏ اللَّهُ يَجْتَبِي إِلَيْهِ مَنْ يَشاءُ كِنَايَةٌ عَنْ عَلِيٍّ ع‏ وَ يَهْدِي إِلَيْهِ مَنْ يُنِيبُ

Then He^-azwj Said: Greatly difficult it is upon those who associate what you are calling them to – from the Wilayah of Ali^-asws. Allah Chooses to it ones He so Desires to – an allusion to Amir Al-Momineen^-asws, and He Guides towards it ones who are penitent [42:13].

‏ ثُمَّ قَالَ‏ فَلِذلِكَ فَادْعُ‏ يَعْنِي إِلَى وَلَايَةِ أَمِيرِ الْمُؤْمِنِينَ ع‏ وَ لا تَتَّبِعْ أَهْواءَهُمْ‏ فِيهِ‏ وَ قُلْ آمَنْتُ بِما أَنْزَلَ اللَّهُ مِنْ كِتابٍ وَ أُمِرْتُ لِأَعْدِلَ بَيْنَكُمُ اللَّهُ رَبُّنا وَ رَبُّكُمْ‏ إِلَى قَوْلِهِ‏ وَ إِلَيْهِ الْمَصِيرُ.

Therefore due to that, so invite [42:15] -Meaning to the Wilayah of Ali Amir Al-Momineen^‑asws, and do not follow their whims, and say: ‘I believe in whatever Allah Book Allah Reveals, and I am Commanded to do justice between you. Allah is our Lord and your Lord -up to His^-azwj Words: and to Him is the journey [42:15]’’.[100]

باب 27 دعائم الإسلام و الإيمان و شعبهما و فضل الإسلام‏

CHAPTER 27 – PILLARS OF Al-Islam AND AL-EMAN, AND THEY BRANCHES, AND MERIT OF Al-Islam

1- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنِ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: بُنِيَ الْإِسْلَامُ عَلَى خَمْسٍ عَلَى الصَّلَاةِ وَ الزَّكَاةِ وَ الصَّوْمِ وَ الْحَجِّ وَ الْوَلَايَةِ وَ لَمْ يُنَادَ بِشَيْ‏ءٍ كَمَا نُودِيَ بِالْوَلَايَةِ.

(The book) ‘Al-Kafi’ – From Al-Husayn Bin Muhammad, from Al Moalla, from Al Washa, from Aban Bin Usman, from Al Fuzeyl, from Abu Hamza,

‘From Abu Ja’far^-asws having said: ‘Al-Islam is built upon five – upon the Salat, and the Zakat, and Fast, and the Hajj, Al-Wilayah, and He^-azwj has not Called for anything like what He^-azwj has Called for the Wilayah’’.[101]

2- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عَبَّاسِ بْنِ عَامِرٍ عَنْ أَبَانٍ عَنِ الْفُضَيْلِ عَنْهُ ع‏ مِثْلَهُ وَ زَادَ فِي آخِرِهِ فَأَخَذَ النَّاسُ بِأَرْبَعٍ وَ تَرَكُوا هَذِهِ يَعْنِي الْوَلَايَةَ.

(The book) ‘Al-Kafi’ – From Abu Ali Al Ashary, from Al-Hassan Bin Ali Al Kufi, from Abbas Bin Aamir, from Aban, from Al Fuzeyl,

‘From him^-asws – similar to it, and there is an increase in its end: ‘The people took the four and neglected this one, meaning Al-Wilayah’’.[102]

3- سن، المحاسن عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ مِثْلَهُ بِتَقْدِيمِ الْحَجِّ عَلَى الصَّوْمِ إِلَى قَوْلِهِ مَا نُودِيَ بِالْوَلَايَةِ ثُمَّ قَالَ وَ زَادَ فِيهَا عَبَّاسُ بْنُ عَامِرٍ وَ أَخَذَ النَّاسُ بِأَرْبَعٍ إِلَى آخِرِهِ‏.

(The book) ‘Al-Mahasin’ – from Ibn Mahboub, from Abu Hamza –

‘Similar to it with the Hajj preceding upon the fast, up to his^-asws words: ‘What He^-azwj has Called for the Wilayah’. Then he said, ‘And Abbas Bin Aamir increased in it: ‘And the people took four’ – up to its end’’.[103]

4- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَجْلَانَ أَبِي صَالِحٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَوْقِفْنِي عَلَى حُدُودِ الْإِيمَانِ

(The book) ‘Al-Kafi’ – From Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ajlan Abu Salih who said,

‘I said to Abu Abdullah^-asws, ‘Pause me upon the limits of Al-Eman’.

فَقَالَ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ الْإِقْرَارُ بِمَا جَاءَ مِنْ عِنْدِ اللَّهِ وَ صَلَاةُ الْخَمْسِ وَ أَدَاءُ الزَّكَاةِ وَ صَوْمُ شَهْرِ رَمَضَانَ وَ حِجُّ الْبَيْتِ وَ وَلَايَةُ وَلِيِّنَا وَ عَدَاوَةُ عَدُوِّنَا وَ الدُّخُولُ مَعَ الصَّادِقِينَ‏.

He^-asws said: ‘Testimony that there is no god except Allah^-azwj and that Muhammad^-saww is Rasool^-saww of Allah^-saww, and the acceptance with whatever came from the Presence of Allah^‑azwj, and the five (daily) Salats, and giving the Zakat, and fasting the month of Ramazan, and performing Hajj of the House (Kabah), and friendship of our^-asws friends, and enmity of our^-asws enemies, and the entering (to be) with the truthful ones’’.[104]

5- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ الْعَرْزَمِيِّ عَنْ أَبِيهِ عَنِ الصَّادِقِ ع قَالَ: أَثَافِيُّ الْإِسْلَامِ ثَلَاثَةٌ الصَّلَاةُ وَ الزَّكَاةُ وَ الْوَلَايَةُ لَا تَصِحُّ وَاحِدَةٌ مِنْهُنَّ إِلَّا بِصَاحِبَتَيْهَا.

(The book) ‘Al-Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from Ibn Al Arzamy, from his father,

‘From Al-Sadiq^-asws having said: ‘The foundations of Al-Islam are three – the Salat, and the Zakat, and the Wilayah. One of these is not correct except with its counterpart’’.[105]

6- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَ لَا أُخْبِرُكَ بِأَصْلِ الْإِسْلَامِ‏ وَ فَرْعِهِ وَ ذِرْوَةِ سَنَامِهِ

(The book) ‘Al-Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Numan, from Ibn Muskan, from Suleyman Bin Khalid,

‘From Abu Ja’far^-asws said: Shall I^-asws inform you about the root of Al-Islam, and its branches, and the apex (top) of its hump?’

قُلْتُ بَلَى جُعِلْتُ فِدَاكَ

I said, ‘Yes, may I be sacrificed for you^-asws!’

قَالَ أَمَّا أَصْلُهُ فَالصَّلَاةُ وَ فَرْعُهُ الزَّكَاةُ وَ ذِرْوَةُ سَنَامِهِ الْجِهَادُ

He^-asws said: ‘As for its root, it is the Salat, and its branch is the Zakat, and apex of its hump is the Jihad’.

ثُمَّ قَالَ إِنْ شِئْتَ أَخْبَرْتُكَ بِأَبْوَابِ الْخَيْرِ

Then he^-asws said: ‘If you like I^-asws can inform you with the doors of goodness’.

قُلْتُ نَعَمْ جُعِلْتُ فِدَاكَ

I said, ‘Yes, May I be sacrificed for you^-asws!’

قَالَ الصَّوْمُ جُنَّةٌ مِنَ النَّارِ وَ الصَّدَقَةُ تَذْهَبُ بِالْخَطِيئَةِ وَ قِيَامُ الرَّجُلِ فِي جَوْفِ اللَّيْلِ يَذْكُرُ اللَّهَ ثُمَّ قَرَأَ تَتَجافى‏ جُنُوبُهُمْ عَنِ الْمَضاجِعِ‏.

He^-asws said: ‘The Fasting is a shield from the Fire, and (giving) the charity removes the mistakes (sins), and the standing by the man in the middle of the night mentioning Allah^-azwj’. Then he^-asws recited: Their sides forsake their beds, [32:16]’’.[106]

7- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ عَبْدِ اللَّهِ بْنِ عَجْلَانَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: بُنِيَ الْإِسْلَامُ عَلَى خَمْسِ دَعَائِمَ الْوَلَايَةِ وَ الصَّلَاةِ وَ الزَّكَاةِ وَ صَوْمِ شَهْرِ رَمَضَانَ وَ الْحَجِ‏.

(The book) ‘Al-Kafi’ – From the number, from Sahl, from Musanna Al Hannat, from Abdullah Bin Ijlan,

‘From Abu Ja’far^-asws having said: ‘Al-Islam is built upon five pillars – Al-Wilayah, and Al Salat, and Al Zakat, and Fasting month of Ramazan, and Al Hajj’’.[107]

8- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبَانٍ عَنِ الْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: بُنِيَ الْإِسْلَامُ عَلَى خَمْسٍ الْوَلَايَةِ وَ الصَّلَاةِ وَ الزَّكَاةِ وَ الصَّوْمِ وَ الْحَجِّ وَ لَمْ يُنَادَ بِشَيْ‏ءٍ مَا نُودِيَ بِالْوَلَايَةِ يَوْمَ الْغَدِيرِ.

(The book) ‘Al-Kafi’ – From Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Aban, from Al Fuzeyl,

‘From Abu Ja’far^-asws having said: ‘Al-Islam is built upon five – Al-Wilayah, and Al Salat, and Al-Zakat, and Al-Sawm, and Al-Hajj, and He^-azwj has not Called with anything what He^-azwj has Called for the Wilayah on the Day of Al-Ghadeer’’.[108]

9- كا، الكافي عَنِ الْحُسَيْنِ بْنِ 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 ع يَقُولُ‏ إِنَّ اللَّهَ عَزَّ وَ جَلَّ فَرَضَ عَلَى خَلْقِهِ خَمْساً فَرَخَّصَ فِي أَرْبَعٍ وَ لَمْ يُرَخِّصْ فِي وَاحِدَةٍ.

(The book) ‘Al-Kafi’ – From Al-Husayn Bin Muhammad, from Moalla Bin Muhammad, from Muhammad Bin Jamhour, from Fazalat Bin Ayoub, from Abu Zayd Al Halal, from Abdul Hameed Bin Abu Al A’ala Al Azdy who said,

‘I heard Abu Abdullah^-asws saying: ‘Allah^-azwj Mighty and Majestic has Imposed five upon His^‑azwj creatures. He^-azwj Gave allowance regarding our and did not Give allowance regarding one (Wilayah)’’.[109]

بيان قوله ع فرخص في أربع كالتقصير في الصلاة في السفر و تأخيرها عن وقت الفضيلة مع العذر و ترك كثير من واجباتها في بعض الأحيان أو سقوط الصلاة عن الحائض و النفساء و عن فاقد الطهورين أيضا إن قيل به

Explanation – His^-asws words, ‘Gave allowance regarding four’, is like the shortening in the Salat during the journey and delaying it from the meritorious timing with an excuse and leaving most of its obligation in some of the times or dropping the Saqlat from the menstruating one and the one in post childbirth, and from not finding the two cleaners (water and the dust for Tayammum) also if it is said with it.

و الزكاة عمن لم يبلغ ماله النصاب أو مع فقد سائر الشرائط

And the Zakat from the one whose wealth does not reach the required amount, or with loss of rest of the conditions.

و الحج مع فقد الاستطاعة أو غيرها من الشرائط

And Al Hajj with loss of (financial) capacity, or something else from the conditions.

و الصوم عن المسافر و الكبير و ذوي العطاش

And Al Sawm from the traveller, and the elderly, and to impede the thirst.

و أمثالهم بخلاف الولاية فإنها مع بقاء التكليف لا يسقط وجوبها في حال من الأحوال و يحتمل أن يراد بالرخصة أنه لا ينتهي تركها إلى حد الكفر و الخلود في النار بخلاف الولاية فإن تركها كفر و الأول أظهر.

And their likes differently to the Wilayah, for it is with the lasting encumbrance. Its obligation is not dropped in any situation from the situations, and it is possible that the intent with the allowance is that its neglect does not end to a limit of Kufr and the eternality in the Fire, differently to the Wilayah, for neglecting it is Kufr, and the first is clearer’.

10- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ وَ عَبْدِ اللَّهِ بْنِ الصَّلْتِ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: بُنِيَ الْإِسْلَامُ عَلَى خَمْسَةِ أَشْيَاءَ عَلَى الصَّلَاةِ وَ الزَّكَاةِ وَ الصَّوْمِ وَ الْحَجِّ وَ الْوَلَايَةِ

(The book) ‘Al-Kafi’ – From Ali, from his father, and Abdullah Bin Al Salt, altogether from Hammad Bin Isa, from Hareyz Bin Abdullah, from Zurara,

‘From Abu Ja’far^-asws having said: ‘Al-Islam is built upon five things – upon the Salat, and the Zakat, and the Sawm, and the Hajj, and the Wilayah’.

قَالَ زُرَارَةُ فَقُلْتُ وَ أَيُّ شَيْ‏ءٍ مِنْ ذَلِكَ أَفْضَلُ

Zurarah said, ‘I said, ‘And which thing from that is most superior?’

قَالَ الْوَلَايَةُ أَفْضَلُ لِأَنَّهَا مِفْتَاحُهُنَّ وَ الْوَالِي هُوَ الدَّلِيلُ عَلَيْهِنَّ

He^-asws said: ‘The Wilayah because it is their key, and the Guardian^-asws, he^-asws is the pointer upon these’.

قُلْتُ ثُمَّ الَّذِي يَلِي ذَلِكَ فِي الْفَضْلِ

I said, ‘Then which follows that in the superiority?’

فَقَالَ الصَّلَاةُ إِنَّ رَسُولَ اللَّهِ ص قَالَ الصَّلَاةُ عَمُودُ دِينِكُمْ

He^-asws said: ‘Al Salat. Rasool-Allah^-saww said: ‘The Salat is a pillar of your religion’’.

قَالَ قُلْتُ ثُمَّ الَّذِي يَلِيهَا فِي الْفَضْلِ

He (the narrator) said, ‘I said, ‘Then which one follows it in the superiority?’

قَالَ الزَّكَاةُ لِأَنَّهَا قَرَنَهَا بِهَا وَ بَدَأَ بِالصَّلَاةِ قَبْلَهَا وَ قَالَ رَسُولُ اللَّهِ ص الزَّكَاةُ تُذْهِبُ الذُّنُوبَ

He^-asws said: ‘The Zakat because it is paired with it, and initiated with the Salat before it, and Rasool-Allah^-saww said: ‘The Zakat removes the sins’’.

قُلْتُ‏ وَ الَّذِي يَلِيهَا فِي الْفَضْلِ

I said, ‘And which follows it in superiority?’

قَالَ الْحَجُّ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ وَ لِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا وَ مَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعالَمِينَ‏

He^-asws said: ‘The Hajj. Allah^-azwj Mighty and Majestic Said: And for the Sake of Allah, Hajj of the House is incumbent upon the people for the one has the capacity for a way to it; and the one commits Kufr, then surely Allah is needless from the worlds [3:97].

وَ قَالَ رَسُولُ اللَّهِ ص لَحَجَّةٌ مَقْبُولَةٌ خَيْرٌ مِنْ عِشْرِينَ صَلَاةً نَافِلَةً وَ مَنْ طَافَ بِهَذَا الْبَيْتِ طَوَافاً أَحْصَى فِيهِ أُسْبُوعَهُ وَ أَحْسَنَ رَكْعَتَيْهِ غُفِرَ لَهُ وَ قَالَ فِي يَوْمِ عَرَفَةَ وَ يَوْمِ الْمُزْدَلِفَةِ مَا قَالَ

And Rasool-Allah^-saww said: ‘An accepted Hajj is better than twenty optional Salats, and the one who performs Tawaaf of this House (Kabah), counting its seven circuits in it, and improves his Cycles, would be Forgiven, and he^-saww said regarding the day of Arafaat and day of Muzdalifa what he^-saww had said’.

قُلْتُ فَمَا ذَا يَتْبَعُهُ

I said, ‘So what is that which follows it?’

قَالَ الصَّوْمُ

He^-asws said: ‘The Sawm (fasting)’.

قُلْتُ وَ مَا بَالُ الصَّوْمِ صَارَ آخِرَ ذَلِكَ أَجْمَعَ

I said, ‘And what is the matter the Sawm has come to be at the end of all that?’

قَالَ‏ قَالَ رَسُولُ اللَّهُ الصَّوْمُ جُنَّةٌ مِنَ النَّارِ

He^-asws said: ‘Rasool-Allah^-saww said: ‘The Sawm 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 يَنْفَعُ شَيْ‏ءٌ مَكَانَهَا دُونَ أَدَائِهَا

He (the narrator) said, ‘Then he^-asws said: ‘The most superior of the things is what, when you miss it, there does not happen to be any repentance from it, besides you returning to it and replace it with its exact, is that the Salat, and the Zakat, and the Hajj, while the Wilayah is such, nothing is beneficial in its place besides fulfilling it.

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

And the Sawm is such that when you miss it, or deficient, or you have travelled during it, you can fulfill with other days in its place for, and you can suffice the sin with (giving) charity and there is no replacement upon you, and there isn’t anything from these four which can suffice you in place of another.

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

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

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 حَقٌّ فِي ثَوَابِهِ وَ لَا كَانَ مِنْ أَهْلِ الْإِيمَانِ

But, even if a man were to stand his night (in Salat), and fasts his day, and gives in charity entirety of his wealth, and performs Hajj his entire life and does not recognise the Wilayah of a Guardian^-asws of Allah^-azwj and befriends him^-asws, and entirety of his deeds happen to be evidencing to him, there would not be any right for him upon Allah^-azwj to Reward him, nor would be he from the people of Eman’.

ثُمَّ قَالَ أُولَئِكَ الْمُحْسِنُ مِنْهُمْ يُدْخِلُهُ اللَّهُ الْجَنَّةَ بِفَضْلِ رَحْمَتِهِ.

Then he^-asws said: ‘They, the good ones from them, Allah^-azwj will Enter him into the Paradise by the Grace of His^-azwj Mercy’’.[110]

11- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيسَى بْنِ السَّرِيِّ أَبِي الْيَسَعِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَخْبِرْنِي بِدَعَائِمِ الْإِسْلَامِ الَّتِي لَا يَسَعُ أَحَداً التَّقْصِيرُ عَنْ مَعْرِفَةِ شَيْ‏ءٍ مِنْهَا الَّتِي مَنْ قَصَّرَ عَنْ مَعْرِفَةِ شَيْ‏ءٍ مِنْهَا فَسَدَ عَلَيْهِ دِينُهُ وَ لَمْ يُقْبَلْ مِنْهُ عَمَلُهُ وَ مَنْ عَرَفَهَا وَ عَمِلَ بِهَا صَلَحَ لَهُ دِينُهُ وَ قُبِلَ مِنْهُ عَمَلُهُ وَ لَمْ يَضِقْ بِهِ مِمَّا هُوَ فِيهِ لِجَهْلِ شَيْ‏ءٍ مِنَ الْأُمُورِ جَهِلَهُ

(The book) ‘Al-Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Safwan Bin Yahya, from Isa Bin Al Sary Abu Al Yas’a who said,

‘I said to Abu Abdullah^-asws, ‘Inform me of the pillars of Al-Islam which there is no leeway for anyone to be deficient from recognising anything from these which, one who is deficient from recognising anything from these, it would spoil his religion upon it, and his deed will not be Accepted from him, and the one who does recognise these and works with it, this religion would be correct for him, and his deeds will be Accepted from him, and it will not be restrictive with it from what he is in, due to ignorance of something from the matters he does not know’.

قَالَ فَقَالَ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ الْإِيمَانُ بِأَنَّ مُحَمَّداً رَسُولُ اللَّهِ ص 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 ص

He (the narrator) said, ‘He^-asws said: ‘Testimony that there is no god except Allah^-azwj, and the Eman that Muhammad^-saww is a Rasool^-saww of Allah^-saww, and the acceptance with whatever he^-saww has come with from the Presence of Allah^-azwj, and the rights in the wealth, the Zakat, and the Wilayah which Allah^-azwj Mighty and Majestic has Commanded with, the Wilayah of Progeny^-asws of Muhammad^-saww’.

قَالَ فَقُلْتُ لَهُ هَلْ فِي الْوَلَايَةِ شَيْ‏ءٌ دُونَ شَيْ‏ءٍ فَضْلٌ يُعْرَفُ لِمَنْ أَخَذَ بِهِ

He (the narrator) said, ‘I said to him^-asws, ‘Is there anything in the Wilayah besides a thing, any merit for the one who takes with it can be recognised?’

قَالَ نَعَمْ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ‏

He^-asws said: ‘Yes. Allah^-azwj Mighty and Majestic Said: O you who believe! Obey Allah and obey the Rasool and those with (Divine) Authority from you. [4:59].

وَ قَالَ رَسُولُ اللَّهِ مَنْ مَاتَ وَ لَا يَعْرِفُ إِمَامَهُ مَاتَ مِيتَةً جَاهِلِيَّةً

And Rasool-Allah^-saww said: ‘One who dies and does not recognise his Imam^-asws dies a death of the pre-Islamic period’.

وَ كَانَ رَسُولَ اللَّهِ ص وَ كَانَ عَلِيّاً ع وَ قَالَ الْآخَرُونَ وَ كَانَ مُعَاوِيَةَ ثُمَّ كَانَ الْحَسَنَ ع ثُمَّ كَانَ الْحُسَيْنَ ع وَ قَالَ الْآخَرُونَ يَزِيدَ بْنَ مُعَاوِيَةَ وَ حُسَيْنَ بْنَ عَلِيٍّ وَ لَا سَوَاءَ وَ لَا سَوَاءَ وَ لَا سَوَاءَ

And it was Rasool-Allah^-saww, and it was Ali^-asws, and others say, ‘And it was Muawiya’, then it was Al-Hassan^-asws, then it was Al-Husayn^-asws’, and others said, ‘Yazeed Bin Muawiya^-la’, and Husayn Bin Ali^-asws, and they are not equal, and they are not equal, and they are not equal!’

قَالَ ثُمَّ سَكَتَ ثُمَّ قَالَ أَزِيدُكَ فَقَالَ لَهُ حَكَمٌ الْأَعْوَرُ نَعَمْ جُعِلْتُ فِدَاكَ

He (the narrator) said, ‘Then he^-asws was silent, then said: ‘Shall I^-asws increase for you?’ Al-Hakam Al-Awr said to him^-asws, ‘Yes, may I be sacrificed for you^-asws!’

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^-asws said: ‘Then it was Ali^-asws Bin Al-Husayn^-asws, then it was Muhammad^-asws Bin Ali Abu Ja’far^-asws, and the Shias were such before Abu Ja’far^-asws being the Imam^-asws, and they were not recognising the rituals of their Hajj, and their Permissibles, and their Prohibitions, until it was Abu Ja’far^-asws. He^-asws opened for them and explained for them the rituals of their Hajj, and their Permissibles, and their Prohibitions, until the (other) people became 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 إِذَا بَلَغَتْ نَفْسُكَ هَذِهِ وَ أَهْوَى بِيَدِهِ إِلَى حَلْقِهِ وَ انْقَطَعَتْ عَنْكَ الدُّنْيَا تَقُولُ لَقَدْ كُنْتُ عَلَى أَمْرٍ حَسَنٍ‏.

And like this the command happens to be, and the earth cannot be except with an Imam^-asws, and the one who dies not having recognised his Imam^-asws, dies a death of the pre-Islamic period, and the neediest of what you can be to what you are upon is when your soul reaches this’ – and he^-asws gestured by his^-asws hand to his^-asws throat – ‘and the world is cut off from you. You will say, ‘I used to be upon an excellent matter!’’[111]

12- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ‏ عَنْ أَبِيهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ الْإِيمَانُ لَهُ أَرْكَانٌ أَرْبَعَةٌ التَّوَكُّلُ عَلَى اللَّهِ وَ تَفْوِيضُ الْأَمْرِ إِلَى اللَّهِ وَ الرِّضَا بِقَضَاءِ اللَّهِ وَ التَّسْلِيمُ لِأَمْرِ اللَّهِ عَزَّ وَ جَلَ‏.

(The book) ‘Al-Kafi’ – From Ali, from his father, from Al Nowfaly, from Al Sakuny,

‘From Abu Abdullah^-asws, from his^-asws father^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The Eman, there are four elements for him – the relying upon Allah^-azwj, and delegating the matters to Allah^-azwj, and being pleased with the Decree of Allah^-azwj, and the submission to the Command of Allah^-azwj Mighty and Majestic’’.[112]

13- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللَّهِ الْحَسَنِيِّ عَنْ أَبِي جَعْفَرٍ الثَّانِي عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ اللَّهَ خَلَقَ الْإِسْلَامَ فَجَعَلَ لَهُ عَرْصَةً وَ جَعَلَ لَهُ نُوراً وَ جَعَلَ لَهُ حِصْناً وَ جَعَلَ لَهُ نَاصِراً

(The book) ‘Al-Kafi’ – From the number, from Ahmad Bin Muhammad, from Abdul Azeem Bin Abdullah Al Hasany,

‘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-Islam and Made a courtyard for it and Made for it a Noor (light) and Made a fortress 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

As for its courtyard, it is Al Furqan (Quran), and as for its Noor, it is the Wisdom, and as for its fortress, it is the act of kindness, and as for its helps, it is^-saww and People^-asws of my^-saww Household and our^-asws Shias, therefore be loving People^-asws of my^-saww Household and their^‑asws Shias and their^-asws helpers!

فَإِنَّهُ لَمَّا أُسْرِيَ بِي إِلَى السَّمَاءِ الدُّنْيَا فَنَسَبَنِي جَبْرَئِيلُ ع لِأَهْلِ السَّمَاءِ اسْتَوْدَعَ اللَّهُ حُبِّي وَ حُبَّ أَهْلِ بَيْتِي وَ شِيعَتِهِمْ فِي قُلُوبِ الْمَلَائِكَةِ فَهُوَ عِنْدَهُمْ وَدِيعَةٌ إِلَى يَوْمِ الْقِيَامَةِ

Surely, when there was an ascension with me^-saww to the sky of the world, Jibraeel^-as Set me^‑asws up for people of the sky. Allah^-azwj Entrusted my^-saww love and love for People^-asws of my^-saww Household and their^-asws Shias in the hearts of the Angels, so it is with them as an entrustment up to the Day of Qiyamah.

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

Then he^-as came down with me^-saww to the earth and set me^-saww to the people of the earth. Allah^-azwj Entrusted my^-saww love, and love for People^-asws of my^-saww Household and their^-asws Shias in hearts of the Momineen of my^-saww community. So the Momineen of my^-saww community will be preserving my^-saww entrustment regarding People^-asws of my^-saww Household up to the Day of Qiyamah.

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 عَنْ نِفَاقٍ‏.

Indeed! Even if the man from my^-saww community were to worship Allah^-azwj Mighty and Majestic his (whole) lifetime of the days of the world, then meets Allah^-azwj Mighty and Majestic being hateful to People^-asws of my^-saww Household and my^-saww Shias, Allah^-azwj will not Open his chest except for hypocrisy’’.[113]

بشا، بشارة المصطفى عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ الصَّمَدِ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبَّادٍ الرَّازِيِّ عَنْ عَبْدِ الْعَظِيمِ‏ مِثْلَهُ إِلَّا أَنَّ فِيهِ فَهَبَطَ بِي إِلَى الْأَرْضِ وَ نَسَبَنِي لِأَهْلِ الْأَرْضِ إِلَى قَوْلِهِ فِي قُلُوبِ أَهْلِ الْأَرْضِ إِلَى قَوْلِهِ عِدَّةَ أَيَّامِ الدُّنْيَا إِلَى قَوْلِهِ مَا فَرَّجَ اللَّهُ قَلْبَهُ إِلَّا عَنِ النِّفَاقِ‏.

(The book) ‘Basharat Al-Mustafa^-saww’ – From Muhammad Bin Ali Bin Abdul Samad, from his father, from his grandfather, from Ahmad Bin Muhammad Bin Abbad Al Razy, from Abdul Azeem –

‘Similar to it, except that in it is: ‘He^-saww came down with me^-asws to the earth and set me^-saww for people of the earth’ – up to his^-saww words: ‘In the hearts of the people of earth’ – up to his^-asws words: ‘Number of the days of the world’ – up to his^-asws words; ‘Allah^-azwj will not Open his heart except for the hypocrisy’’.[114]

15- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ مُدْرِكِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ الْإِسْلَامُ عُرْيَانٌ فَلِبَاسُهُ الْحَيَاءُ وَ زِينَتُهُ الْوَفَاءُ وَ مُرُوَّتُهُ الْعَمَلُ الصَّالِحُ وَ عِمَادُهُ الْوَرَعُ وَ لِكُلِّ شَيْ‏ءٍ أَسَاسٌ وَ أَسَاسُ الْإِسْلَامِ حُبُّنَا أَهْلَ الْبَيْتِ‏.

(The book) ‘Al-Kafi’ – From the number, from Al Barqy, from his father, from Abdullah Bin Al Qasim, from Mudrik Bin Abdul Rahman,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Al-Islam is bare. It’s clothing is the modesty, and its adornment is the loyalty, and its magnanimity is the righteous deed, and its pillar is the devoutness, and for everything there is a foundation, and the foundation of Islam is our^-asws love of People^-asws of the Household’’.[115]

16- نهج، نهج البلاغة قَالَ ع فِي بَعْضِ خُطَبِهِ ثُمَّ إِنَّ هَذَا الْإِسْلَامَ دِينُ اللَّهِ الَّذِي اصْطَفَاهُ لِنَفْسِهِ وَ اصْطَنَعَهُ عَلَى عَيْنِهِ وَ أَصْفَاهُ خِيَرَةَ خَلْقِهِ وَ أَقَامَ دَعَائِمَهُ عَلَى مَحَبَّتِهِ أَذَلَّ الْأَدْيَانَ بِعِزِّهِ وَ وَضَعَ الْمِلَلَ بِرَفْعِهِ وَ أَهَانَ أَعْدَاءَهُ بِكَرَامَتِهِ وَ خَذَلَ مُحَادِّيهِ بِنَصْرِهِ وَ هَدَمَ أَرْكَانَ الضَّلَالَةِ بِرُكْنِهِ وَ سَقَى مَنْ عَطِشَ مِنْ حِيَاضِهِ وَ أَتْأَقَ الْحِيَاضَ بِمَوَاتِحِهِ

(The book) ‘Nahj Al-Balagah’ –

‘He^-asws said in one of his^-asws sermons: ‘Then this Al-Islam is a religion of Allah^-azwj which He^‑azwj Chose it for Himself^-azwj, and Developed it before His^-azwj eyes, and Filtered the best of His^-azwj creatures, and Established its pillars upon His^-azwj Love. He^-azwj Humbled the (other) religions by Honouring it and Lowered the (other) nations by Raising it, and Weakened its enemies by its Prestige, and Forsook its rejectors by Helping it, and Demolished the columns of straying by its columns, and Quenched the thirsty ones from its fountain, and Filled its cisterns for its drawers.

ثُمَّ جَعَلَهُ لَا انْفِصَامَ لِعُرْوَتِهِ وَ لَا فَكَّ لِحَلْقَتِهِ وَ لَا انْهِدَامَ لِأَسَاسِهِ وَ لَا زَوَالَ لِدَعَائِمِهِ وَ لَا انْقِلَاعَ لِشَجَرَتِهِ وَ لَا انْقِطَاعَ لِمُدَّتِهِ وَ لَا عَفَاءَ لِشَرَائِعِهِ وَ لَا جَذَّ لِفُرُوعِهِ وَ لَا ضَنْكَ لِطُرُقِهِ وَ لَا وُعُوثَةَ لِسُهُولَتِهِ وَ لَا سَوَادَ لِوَضَحِهِ وَ لَا عِوَجَ لِانْتِصَابِهِ وَ لَا عَصَلَ فِي عُودِهِ وَ لَا وَعَثَ لِفَجِّهِ وَ لَا انْطِفَاءَ لِمَصَابِيحِهِ وَ لَا مَرَارَةَ لِحَلَاوَتِهِ

Then He^-azwj Made the unbreak-ability for its handhold, nor separation for its links, nor demolishing for its foundations, nor any decline for its pillars, nor uprooting of its tree, nor termination for its term, nor expiration for its Laws, nor segmentation of its branches, nor narrowness for its paths, nor difficulty for its ease, nor darkness for its clarity, nor crookedness for its straightness, nor splits in its wood, nor narrowness for its vastness, nor extinguishing for its lamps, nor any bitterness for its sweetness.

فَهُوَ دَعَائِمُ أَسَاخَ فِي الْحَقِّ أَسْنَاخَهَا وَ ثَبَّتَ لَهَا آسَاسَهَا وَ يَنَابِيعُ غَزُرَتْ عُيُونُهَا وَ مَصَابِيحُ شَبَّتْ نِيرَانُهَا وَ مَنَارٌ اقْتَدَى بِهَا سُفَّارُهَا وَ أَعْلَامٌ قُصِدَ بِهَا فِجَاجُهَا وَ مَنَاهِلُ رَوِيَ بِهَا وُرَّادُهَا

So it is of pillars fixed in the truth. He^-azwj Affixed these and Affirming its foundations for it, and springs bursting forth with its waters, and lamps illuminating with its radiances, and minarets to be guided by for its travellers, and signs to aim by to its highways, and watering places to be saturated its arrivals by.

جَعَلَ اللَّهُ فِيهِ مُنْتَهَى رِضْوَانِهِ وَ ذِرْوَةَ دَعَائِمِهِ وَ سَنَامَ طَاعَتِهِ فَهُوَ عِنْدَ اللَّهِ وَثِيقُ الْأَرْكَانِ رَفِيعُ الْبُنْيَانِ مُنِيرُ الْبُرْهَانِ مُضِي‏ءُ النِّيرَانِ عَزِيزُ السُّلْطَانِ مُشْرِفُ الْمَنَارِ مُعْوِزُ الْمَثَارِ

Allah^-azwj has Made to be in it His^-azwj ultimate Pleasure, and apex of His^-azwj pillars, and prominence of His^-azwj obedience. In the Presence of Allah^-azwj, it is of strong pillars, lofty construction, radiant proofs. The flames are illuminating the Mighty of the Authority, its minarets are overlooking, indestructible.

فَشَرِّفُوهُ وَ اتَّبِعُوهُ وَ أَدُّوا إِلَيْهِ حَقَّهُ وَ ضَعُوهُ مَوَاضِعَهُ‏.

Therefore, ennoble it, and follow it, and fulfill its rights to it, and place it in its (rightful) place’’.[116]

17- نهج، نهج البلاغة الْحَمْدُ لِلَّهِ الَّذِي شَرَعَ الْإِسْلَامَ فَسَهَّلَ شَرَائِعَهُ لِمَنْ وَرَدَهُ وَ أَعَزَّ أَرْكَانَهُ عَلَى مَنْ غَالَبَهُ فَجَعَلَهُ أَمْناً لِمَنْ عَلِقَهُ وَ سِلْماً لِمَنْ دَخَلَهُ وَ بُرْهَاناً لِمَنْ تَكَلَّمَ بِهِ وَ شَاهِداً لِمَنْ خَاصَمَ بِهِ وَ نُوراً لِمَنِ اسْتَضَاءَ بِهِ وَ فَهْماً لِمَنْ عَقَلَ وَ لُبّاً لِمَنْ تَدَبَّرَ وَ آيَةً لِمَنْ تَوَسَّمَ وَ تَبْصِرَةً لِمَنْ عَزَمَ وَ عِبْرَةً لِمَنِ اتَّعَظَ وَ نَجَاةً لِمَنْ صَدَّقَ وَ ثِقَةً لِمَنْ تَوَكَّلَ وَ رَاحَةً لِمَنْ فَوَّضَ وَ جُنَّةً لِمَنْ صَبَرَ

(The book) ‘Nahj Al-Balagah’ –

‘The Praise is for Allah^-azwj Who Legislated Al-Islam and Eased its laws for the one arriving to it and Strengthened its columns from being overcome. He^-azwj Made is a security for the one clinging to it, and safety for the one entering it, and a proof for the one speaking with it, and a witness for the one contending with it, and a light for the one wanting to be illuminated by it, and an understanding for the one using intellect, and an understanding for the one pondering, and a sign for the one perceiving, and an insight for the one determining, and a lesson for the one seeking preaching, and a salvation for the one ratifying, and a trustworthy for the one relying, and a rest for the one delegating, and a shield for the one being patient.

فَهُوَ أَبْلَجُ الْمَنَاهِجِ وَاضِحُ الْوَلَائِجِ مُشْرِفُ الْمَنَارِ مُشْرِقُ الْجِوَارِ مُضِي‏ءُ الْمَصَابِيحِ كَرِيمُ الْمِضْمَارِ رَفِيعُ الْغَايَةِ جَامِعُ الحبلة [الْحَلْبَةِ] مُتَنَافِسُ السُّبْقَةِ شَرِيفُ الْفُرْسَانِ التَّصْدِيقُ مِنْهَاجُهُ وَ الصَّالِحَاتُ مَنَارُهُ وَ الْمَوْتُ غَايَتُهُ وَ الدُّنْيَا مِضْمَارُهُ وَ الْقِيَامَةُ حَلْبَتُهُ وَ الْجَنَّةُ سُبْقَتُهُ‏.

It is the furthest reaching of the manifestos, clearest of the passages, lofty minarets, shining vicinities, illuminating lamps, prestigious consciences, lofty objectives, collection of race horses competing to be first, noble horse-riders. The truthful is its manifesto, and the righteous are its minarets, and the death it is peak, and the world is its course, and the Qiyamah is its horse, and the Paradise it is fishing line’’.[117]

وَ قَالَ رَضِيَ اللَّهُ عَنْهُ فِي مَوْضِعٍ آخَرَ وَ سُئِلَ ع عَنِ الْإِيمَانِ فَقَالَ الْإِيمَانُ عَلَى أَرْبَعِ دَعَائِمَ عَلَى الصَّبْرِ وَ الْيَقِينِ وَ الْعَدْلِ وَ الْجِهَادِ

And he, may Allah^-azwj be Pleased with him, said in another place, and he^-asws was asked about Al-Eman. He^-asws said: ‘Al-Eman is based upon four pillars – upon the patience, and the conviction, and the justice and the Jihad.

فَالصَّبْرُ مِنْهَا عَلَى أَرْبَعِ شُعَبٍ عَلَى الشَّوْقِ وَ الشَّفَقِ وَ الزُّهْدِ وَ التَّرَقُّبِ فَمَنِ اشْتَاقَ إِلَى الْجَنَّةِ سَلَا عَنِ الشَّهَوَاتِ وَ مَنْ أَشْفَقَ مِنَ النَّارِ اجْتَنَبَ الْمُحَرَّمَاتِ وَ مَنْ زَهِدَ فِي الدُّنْيَا اسْتَهَانَ بِالْمُصِيبَاتِ وَ مَنِ ارْتَقَبَ الْمَوْتَ سَارَعَ فِي الْخَيْرَاتِ

The patience from these is based upon four branches – upon the yearning, and the dreading, and the ascetism, and the anticipation. The one who yearns for the Paradise would come out from the lustful desires, and one who is dreading from the Fire would shun the Prohibitions, and the one asceticism the world would take lightly with the difficulties, and one who anticipates the death would be quick to the good deeds.

وَ الْيَقِينُ مِنْهَا عَلَى أَرْبَعِ شُعَبٍ عَلَى تَبْصِرَةِ الْفِطْنَةِ وَ تَأَوُّلِ الْحِكْمَةِ وَ مَوْعِظَةِ الْعِبْرَةِ وَ سُنَّةِ الْأَوَّلِينَ فَمَنْ تَبَصَّرَ فِي الْفِطْنَةِ تَبَيَّنَتْ لَهُ الْحِكْمَةُ وَ مَنْ تَبَيَّنَتْ لَهُ الْحِكْمَةُ عَرَفَ الْعِبْرَةَ وَ مَنْ عَرَفَ الْعِبْرَةَ فَكَأَنَّمَا كَانَ فِي الْأَوَّلِينَ

And the conviction from these is based upon four branches – upon the discerning insight, and the wisdom of interpretation, and taking lesson from the preaching, and the conduct of the former ones. The one who is insightful in the discernment, the wisdom would be manifested to him, and one to whom the wisdom is manifested would understand the lessons (to be learnt), and one who knows the lessons, it is as if he were to be among the former ones.

وَ الْعَدْلُ مِنْهَا عَلَى أَرْبَعِ شُعَبٍ عَلَى غَائِصِ الْفَهْمِ وَ غَوْرِ الْعِلْمِ وَ زَهْرَةِ الْحُكْمِ وَ رَسَاخَةِ الْحِلْمِ فَمَنْ فَهِمَ عَلِمَ غَوْرَ الْعِلْمِ وَ مَنْ عَلِمَ غَوْرَ الْعِلْمِ صَدَرَ عَنْ شَرَائِعِ الْحُكْمِ وَ مَنْ حَلُمَ لَمْ يُفَرِّطْ فِي أَمْرِهِ وَ عَاشَ فِي النَّاسِ حَمِيداً

And the justice from these is based upon four branches – upon the depths of understanding, and the abyss of knowledge, and blossom of rulings, and immersion of the forbearance. The one who understands would recognise the abyss of knowledge, and one who recognises the abyss of knowledge would give precedence to the laws of rulings, and one who is forbearing would not be excessive in his affairs and would live among the people as praised.

وَ الْجِهَادُ مِنْهَا عَلَى أَرْبَعِ شُعَبٍ عَلَى الْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ وَ الصِّدْقِ فِي الْمَوَاطِنِ وَ شَنَآنِ الْفَاسِقِينَ

And the Jihad from these is based upon four branches – Upon instructing with the act of kindness, and forbidding from the evil, and the truthfulness in the places, and being adversarial to the mischief-makers.

فَمَنْ أَمَرَ بِالْمَعْرُوفِ شَدَّ ظُهُورَ الْمُؤْمِنِينَ وَ مَنْ نَهَى عَنِ الْمُنْكَرِ أَرْغَمَ أُنُوفَ الْمُنَافِقِينَ وَ مَنْ صَدَقَ فِي الْمَوَاطِنِ قَضَى مَا عَلَيْهِ وَ مَنْ شَنِئَ الْفَاسِقِينَ وَ غَضِبَ لِلَّهِ غَضِبَ اللَّهُ لَهُ وَ أَرْضَاهُ يَوْمَ الْقِيَامَةِ

The one who instructs with the act of kindness strengthens the backs of the Momineen and one who forbids from the evil rubs the noses of the hypocrites, and one who is truthful in the places would discharge whatever is upon him, and one who is adversarial to the mischief-makers and is angered for (the Sake of) Allah^-azwj, Allah^-azwj would be Wrathful for him and Please him on the Day of Qiyamah.

وَ الْكُفْرُ عَلَى أَرْبَعِ دَعَائِمَ عَلَى التَّعَمُّقِ وَ التَّنَازُعِ وَ الزَّيْغِ وَ الشِّقَاقِ فَمَنْ تَعَمَّقَ لَمْ يُنِبْ إِلَى الْحَقِّ وَ مَنْ كَثُرَ نِزَاعُهُ بِالْجَهْلِ دَامَ عَمَاهُ عَنِ الْحَقِّ وَ مَنْ زَاغَ سَاءَتْ عِنْدَهُ الْحَسَنَةُ وَ حَسُنَتْ عِنْدَهُ السَّيِّئَةُ وَ سَكِرَ سُكْرَ الضَّلَالَةِ وَ مَنْ شَاقَّ وَعُرَتْ عَلَيْهِ طُرُقُهُ وَ أَعْضَلَ عَلَيْهِ أَمْرُهُ وَ ضَاقَ مَخْرَجُهُ

And the Kufr is based upon four pillars – upon the delving deep, and the contention, and the perversion, and the wretchedness. The one who delves deep (splitting hairs) will not incline to the truth, and one whose contentions with the ignorance are many would be constantly blinded from the truth, and one perverting, the good deeds would be worse in his view, and the evil deeds would be good deeds in his view, and he would be intoxicated by the intoxication of straying, and the one who is wretched, his paths would be difficult upon him, and his affairs would be a dilemma upon him, and his way out would be narrow.

وَ الشَّكُّ عَلَى أَرْبَعِ شُعَبٍ عَلَى التَّمَارِي وَ الْهَوْلِ وَ التَّرَدُّدِ وَ الِاسْتِسْلَامِ فَمَنْ جَعَلَ الْمِرَاءَ دَيْدَناً لَمْ يُصْبِحْ لَيْلُهُ وَ مَنْ هَالَهُ مَا بَيْنَ يَدَيْهِ‏ نَكَصَ عَلى‏ عَقِبَيْهِ‏ وَ مَنْ تَرَدَّدَ فِي الرَّيْبِ وَطِئَتْهُ سَنَابِكُ الشَّيَاطِينِ وَ مَنِ اسْتَسْلَمَ لِهَلَكَةِ الدُّنْيَا وَ الْآخِرَةِ هَلَكَ فِيهِمَا.

And the doubt is based upon four branches – Upon the quarrelling, and the horror, and the hesitation, and the submission. The one who makes the quarrelling as his conduct, his night would have no morning, and one who is horrified at what is in front of him would turn back upon his heels, and one who hesitates in the suspicions, the hooves of the Satans^-la would trample him, and one who submits to the destruction of the world and the Hereafter would be destroyed in them both’’.[118]

ثُمَّ قَالَ رَضِيَ اللَّهُ عَنْهُ وَ بَعْدَ هَذَا كَلَامٌ تَرَكْنَا ذِكْرَهُ خَوْفَ الْإِطَالَةِ وَ الْخُرُوجِ عَنِ الْغَرَضِ الْمَقْصُودِ فِي هَذَا الْكِتَابِ وَ قَالَ رَحِمَهُ اللَّهُ فِي مَوْضِعٍ آخَرَ وَ سَأَلَهُ ع رَجُلٌ أَنْ يُعَرِّفَهُ مَا الْإِيمَانُ

Then he, may Allah^-azwj be Pleased with him, said, ‘And after this speech, we have left out its mention fearing the prolongation and the exiting from the purpose aimed for in this book. And he, may Allah^-azwj have Mercy on him, said in another place, ‘And a man asked him^-asws to introduce to him what the Eman was.

فَقَالَ إِذَا كَانَ غَدٌ فَأْتِنِي حَتَّى أُخْبِرَكَ عَلَى أَسْمَاعِ النَّاسِ فَإِنْ نَسِيتَ مَقَالَتِي حَفِظَهَا عَلَيْكَ غَيْرُكَ فَإِنَّ الْكَلَامَ كَالشَّارِدَةِ يَثْقَفُهَا هَذَا وَ يُخْطِئُهَا هَذَا.

He^-asws said: ‘When it will be tomorrow morning, then come to me^-asws until I^-asws inform you upon the ears of the people, so if you were to forget my^-asws words, then other will preserve it upon you, for the speech is the like the deviant. This one would preserve it and this one would err in it’’.[119]

18- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ يَعْقُوبَ السَّرَّاجِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع وَ بِأَسَانِيدَ مُخْتَلِفَةٍ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ: خَطَبَنَا أَمِيرُ الْمُؤْمِنِينَ ع فِي دَارِهِ أَوْ قَالَ فِي الْقَصْرِ وَ نَحْنُ مُجْتَمِعُونَ ثُمَّ أَمَرَ صَلَوَاتُ اللَّهِ عَلَيْهِ فَكُتِبَ فِي كِتَابٍ وَ قُرِئَ عَلَى النَّاسِ.

(The book) ‘Al-Kafi’ – From Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and a number of his companions, from Ahmad Bin Muhammad Bin Khalid, altogether from Al-Hassan Bin Mahboub, from Yaqoub Al Sarraj, from Jabir,

‘From Abu Ja’far^-asws, and by the various chains from Al Asbagh Bin Nubata who said, ‘Amir Al-Momineen^-asws addressed us in his^-asws house’, or said, ‘In the castle (government building), and we had gathered, then he^-asws, may the Salawaat of Allah^-azwj be upon him^-asws instructed, so it was written in a letter and read out to the people’’.[120]

وَ رَوَى غَيْرُهُ‏ أَنَّ ابْنَ الْكَوَّاءِ سَأَلَ أَمِيرَ الْمُؤْمِنِينَ ع عَنْ صِفَةِ الْإِسْلَامِ وَ الْإِيمَانِ وَ الْكُفْرِ وَ النِّفَاقِ

And it is reported by others that Ibn Al-Kawa asked Amir Al-Momineen^-asws about the attributes of Al-Islam, and Al-Eman (belief), and Al-Kufr (disbelief), and Al-Nifaq (hypocrisy).

فَقَالَ أَمَّا بَعْدُ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى شَرَعَ الْإِسْلَامَ وَ سَهَّلَ شَرَائِعَهُ لِمَنْ وَرَدَهُ وَ أَعَزَّ أَرْكَانَهُ لِمَنْ جَأَرَ بِهِ وَ جَعَلَهُ عِزّاً لِمَنْ تَوَلَّاهُ وَ سِلْماً لِمَنْ دَخَلَهُ وَ هُدًى لِمَنِ ائْتَمَّ بِهِ وَ زِينَةً لِمَنْ تَجَلَّلَهُ وَ عُذْراً لِمَنِ انْتَحَلَهُ

He^-asws said: ‘However, Allah^-azwj Blessed and Exalted Legislated Al-Islam and Eased its laws for the one arriving to it and Strengthened its columns for the one sheltering with it, and Made it an honour for the one befriending it, and peace for the one entering it, and a guidance for the one being led by it, and adornment for the one beautifying it, and an excuse for the one claiming it.

وَ عُرْوَةً لِمَنِ اعْتَصَمَ بِهِ وَ حَبْلًا لِمَنِ اسْتَمْسَكَ بِهِ وَ بُرْهَاناً لِمَنْ تَكَلَّمَ بِهِ وَ نُوراً لِمَنِ اسْتَضَاءَ بِهِ وَ شَاهِداً لِمَنْ خَاصَمَ بِهِ وَ فَلْجاً لِمَنْ حَاجَّ بِهِ وَ عِلْماً لِمَنْ وَعَاهُ وَ حَدِيثاً لِمَنْ رَوَى وَ حُكْماً لِمَنْ قَضَى وَ حِلْماً لِمَنْ جَرَّبَ وَ لِبَاساً لِمَنْ تَدَبَّرَ

And a firm handhold for the one holding to it, and a rope for the one adhering with it, and a proof for the one speaking with it, and a light for the one illuminating with it, and a witness for the one contending by it, and a cleaver for the one arguing by it, and knowledge for the one retaining it, and a narration for one reporting, and a ruling for one judging, and a dream for the experimenting, and an understanding for the one pondering.

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 رَجَاءً لِمَنْ فَوَّضَ وَ سُبْقَةً لِمَنْ أَحْسَنَ وَ خَيْراً لِمَنْ سَارَعَ وَ جُنَّةً لِمَنْ صَبَرَ

And understanding for the one discerning, and conviction for one using intellect, and an insight for the one determined, and a sign for one distinguishing, and a lesson for one taking preaching, and salvation for one ratifying, and a fulfilment for one being righteous, and a proximity for the one drawing closer, and trustworthy for the one relying, and hope for the one delegating, and precedence for one doing good, and better for the one quick, and a shield for the one being patient.

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 clothing for the one pious, and a support for the one seeking righteous guidance, and a cave for the one seeking safety, and a security for the one submitting, and hope for the one ratifying, and richness for the one 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, its way is the guidance, and its impacts is the glory, and its attributes are excellent. It is the furthest reaching manifesto, shining minarets, bright lamps, lofty peaks, easy of conduct, collection of race horses quick to come first, painful of the scourge, perfect of the weapons, honourable of the horse riders.

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

The Eman is its manifesto, and the righteous deeds are its minarets, and the jurisprudence is its lamps, and the world is its course, and the death is its peak, and the Qiyamah is its race horse, and the Paradise is finishing line, and the Fire is its scourge, and the piety is its weapon, and the good doers are its horsemen.

فَبِالْإِيمَانِ يُسْتَدَلُّ عَلَى الصَّالِحَاتِ وَ بِالصَّالِحَاتِ يُعْمَرُ الْفِقْهُ وَ بِالْفِقْهِ يُرْهَبُ الْمَوْتُ وَ بِالْمَوْتِ يُخْتَمُ الدُّنْيَا وَ بِالدُّنْيَا تَجُوزُ الْقِيَامَةَ وَ بِالْقِيَامَةِ تُزْلَفُ الْجَنَّةُ وَ الْجَنَّةُ حَسْرَةُ أَهْلِ النَّارِ وَ النَّارُ مَوْعِظَةٌ لِلْمُتَّقِينَ وَ التَّقْوَى سِنْخُ الْإِيمَانِ‏.

By the Eman one can evidence upon the righteous deeds, and by the righteous deeds the jurisprudence is cultivated, and by the jurisprudence the death is dreaded, and by the death the world ends, and by the world the Qiyamah is allowed, and by the Qiyamah the Paradise is decorated, and the Paradise is a regret for the people of the Fire, and the Fire is a preaching for the pious, and the piety is a root of the Eman’’.[121]

19- كا، الكافي بِالْإِسْنَادِ الْمُتَقَدِّمِ‏ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سُئِلَ أَمِيرُ الْمُؤْمِنِينَ‏ ع عَنِ الْإِيمَانِ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ الْإِيمَانَ عَلَى أَرْبَعِ دَعَائِمَ عَلَى الصَّبْرِ وَ الْيَقِينِ وَ الْعَدْلِ وَ الْجِهَادِ

(The book) ‘Al-Kafi’ – By the previous chain,

‘From Abu Ja’far^-asws having said: ‘Amir Al-Momineen^-asws was asked about the Eman. So he^‑asws said: ‘Allah^-azwj Mighty and Majestic Made the Eman 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 عَنِ النَّارِ رَجَعَ عَنِ الْمُحَرَّمَاتِ وَ مَنْ زَهِدَ فِي الدُّنْيَا هَانَتْ عَلَيْهِ الْمُصِيبَاتُ وَ مَنْ رَاقَبَ الْمَوْتَ سَارَعَ إِلَى الْخَيْرَاتِ

The patience from that, is upon four branches – The desire, and the fear, and the ascetism, and the vigilance. 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

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.

وَ إِنَّمَا أَهْلَكَ اللَّهُ مَنْ هَلَكَ بِمَعْصِيَتِهِ وَ أَنْجَى مَنْ أَنْجَى بِطَاعَتِهِ

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 Jihad 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 Eman and its pillars and its branches’’.[122]

/- جا، المجالس للمفيد ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنِ الْمَرْزُبَانِيِّ عَنْ أَحْمَدَ بْنِ سُلَيْمَانَ الطُّوسِيِّ عَنِ الزُّبَيْرِ بْنِ بَكَّارٍ عَنْ عَبْدِ اللَّهِ بْنِ وَهْبٍ عَنِ السُّدِّيِّ عَنْ عَبْدِ خَيْرٍ عَنْ جَابِرٍ الْأَسَدِيِّ قَالَ: قَامَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَسَأَلَهُ عَنِ الْإِيمَانِ

(The books) ‘Al Majalis’ of Al Mufeed, (and) ‘Al-Amaali’ of the sheykh Al Tusi, from Al Mufeed, from Al Marzubany, from Ahmad Bin Suleyman Al Tusi, from Al Zubeyr Bin Bakkar, from Abdullah Bin Wahab, from Al Sudy, from Abd Khayr, from Jabir Al Asady who said,

‘A man stood up to Amir Al-Momineen Ali Bin Abu Talib^-asws. He asked him^-asws about Al-Eman.

فَقَامَ ع خَطِيباً فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي شَرَعَ الْإِسْلَامَ وَ سَاقَ نَحْوَهُ إِلَى قَوْلِهِ غَضِبَ‏ لِلَّهِ وَ مَنْ غَضِبَ لِلَّهِ تَعَالَى فَهُوَ مُؤْمِنٌ حَقّاً فَهَذِهِ صِفَةُ الْإِيمَانِ وَ دَعَائِمُهُ

He^-asws stood up to address. He^-asws said: ‘The Praise is for Allah^-azwj Who Legislated Al-Islam’ – and continued approximate to it up to his^-asws words: ‘He gets angry for Allah^-azwj, and one who is angered for Allah^-azwj the Exalted, so he is a Momin truly. So these are the attributes of Al-Eman and its pillars’.

فَقَالَ لَهُ السَّائِلُ لَقَدْ هَدَيْتَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ أَرْشَدْتَ فَجَزَاكَ اللَّهُ عَنِ الدِّينِ خَيْراً.

The questioner said to him^-asws, ‘You^-asws have guided, O Amir Al-Momineen^-asws and directed, so may Allah^-azwj Recompense you goodly on behalf of the religion’’.[123]

Notes – (Ahadeeth only)

وَ قَالَ ص‏ اتَّقُوا فِرَاسَةَ الْمُؤْمِنِ وَ قَالَ الْمُؤْمِنُ يَنْظُرُ بِنُورِ اللَّهِ.

And he^-saww said: ‘Fear the discernment of the Momin’. And he^-saww said: ‘The Momin looks by the Noor of Allah^-azwj’’.

وَ قَالَ ص‏ جَاهِدُوا أَهْوَاءَكُمْ كَمَا تُجَاهِدُونَ أَعْدَاءَكُمْ.

And he^-saww: ‘Fight (Do Jihad) against your whims just as you are fighting against your enemies!’’

قَالَ ع‏ جَاهِدُوا الْكُفَّارَ بِأَيْدِيكُمْ وَ أَلْسِنَتِكُمْ.

He^-asws said: ‘Fight (Do Jihad) the Kafirs with your hands and your tongues’’.

20- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي خُطْبَةٍ إِنَّ اللَّهَ تَعَالَى خَصَّكُمْ بِالْإِسْلَامِ وَ اسْتَخْلَصَكُمْ لَهُ وَ ذَلِكَ لِأَنَّهُ اسْمُ سَلَامَةٍ وَ جِمَاعُ كَرَامَةٍ

(The book) ‘Nahj Al-Balagah’ –

Amir Al-Momineen^-asws said in a sermon: ‘Allah^-azwj the Exalted has Particularised you all with Al-Islam, and has Extracted you for it, and that is because it is a name of safety and a collection of prestige.

اصْطَفَى اللَّهُ تَعَالَى مَنْهَجَهُ وَ بَيَّنَ حُجَجَهُ مِنْ ظَاهِرِ عِلْمٍ وَ بَاطِنِ حُكْمٍ لَا تَفْنَى غَرَائِبُهُ وَ لَا تَنْقَضِي عَجَائِبُهُ مَرَابِيعُ النِّعَمِ وَ مَصَابِيحُ الظُّلَمِ

Allah^-azwj The Exalted selected His^-azwj Manifesto and Explained His^-azwj Arguments from the apparent knowledge and hidden rulings. Its strangeness do not deplete nor do its wonders contradict the nourishing bounties and the lamps for the darkness.

لَا تُفْتَحُ الْخَيْرَاتُ إِلَّا بِمَفَاتِحِهِ وَ لَا تُكْشَفُ الظُّلُمَاتُ إِلَّا بِمَصَابِحِهِ قَدْ أَحْمَى حِمَاهُ وَ أَرْعَى مَرْعَاهُ فِيهِ شِفَاءُ الْمُشْتَفِي وَ كِفَايَةُ الْمُكْتَفِي‏.

The goodness cannot be opened except with its keys, nor can the darkness be uncovered except with its lamps. He^-azwj has Protected its access (from enemies) and Pastured for its grazers to graze. There is healing in it for the one seeking to be healed, and a sufficing for the seeker of sufficiency’’.[124]

21- ل، الخصال عَنِ ابْنِ الْوَلِيدِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْقَاسِمِ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنِ ابْنِ أَبِي نَجْرَانَ وَ جَعْفَرِ بْنِ سُلَيْمَانَ عَنْ عَلَاءِ بْنِ رَزِينٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ قَالَ أَبُو جَعْفَرٍ ع‏ بُنِيَ الْإِسْلَامُ عَلَى خَمْسٍ إِقَامِ الصَّلَاةِ وَ إِيتَاءِ الزَّكَاةِ وَ حِجِّ الْبَيْتِ وَ صَوْمِ شَهْرِ رَمَضَانَ وَ الْوَلَايَةِ لَنَا أَهْلَ الْبَيْتِ فَجُعِلَ فِي أَرْبَعٍ مِنْهَا رُخْصَةٌ وَ لَمْ يُجْعَلْ فِي الْوَلَايَةِ رُخْصَةٌ

(The book) ‘Al-Khisaal – From Ibn Al Waleed, from Sa’ad, from Ibn Isa, from Al Qasim Bin Al-Hassan Bin Ali Bin Yaqteen, from Ibn Abu Najran and Ja’far Bin Suleyman, from A’la Bin Razeyn, from Abu Hamza Al Sumali who said,

‘Al-Islam is built upon five – establishing the Salat, and giving the Zakat, and Hajj of the House (Kabah), and fasting the month of Ramazan, and the Wilayah for us^-asws, People^-asws of the Household. He^-azwj Made allowance to be in four of these and did not Make any allowance regarding the Wilayah.

مَنْ لَمْ يَكُنْ لَهُ مَالٌ لَمْ تَكُنْ عَلَيْهِ الزَّكَاةُ وَ مَنْ لَمْ يَكُنْ عِنْدَهُ مَالٌ فَلَيْسَ عَلَيْهِ حَجٌّ وَ مَنْ كَانَ مَرِيضاً صَلَّى قَاعِداً وَ أَفْطَرَ شَهْرَ رَمَضَانَ وَ الْوَلَايَةُ صَحِيحاً كَانَ أَوْ مَرِيضاً وَ ذَا مَالٍ أَوْ لَا مَالَ لَهُ فَهِيَ لَازِمَةٌ.

One who does not happen to have any wealth for him, the Zakat would not be upon him, and one who does not happen to have wealth in his possession, Hajj isn’t (obligatory) upon him, and one who was sick can pray Salat while seated and break the fast of the month of Ramazan, while the Wilayah, whether he was healthy or sick, and with wealth or not having wealth for him, it is necessary’’.[125]

22- لي، الأمالي للصدوق عَنِ ابْنِ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنِ الصَّادِقِ ع قَالَ: بُنِيَ الْإِسْلَامُ عَلَى خَمْسِ دَعَائِمَ عَلَى الصَّلَاةِ وَ الزَّكَاةِ وَ الصَّوْمِ وَ الْحَجِّ وَ وَلَايَةِ أَمِيرِ الْمُؤْمِنِينَ وَ الْأَئِمَّةِ مِنْ وُلْدِهِ‏ صَلَوَاتُ اللَّهِ عَلَيْهِمْ‏.

(The book) ‘Al-Amaali’ of Al-Sadouq – From Ibn Al Mutawakkil, from Al Asadabady, from Al Barqy, from his father, from Muhammad Bin Sinan, from Al Mufazzal,

‘From Al-Sadiq^-asws having said: ‘Al-Islam is built upon five pillars – upon the Salat, and the Zakat, and the Sawm, and the Hajj, and Wilayah of Amir Al-Momineen^-asws and the Imams^-asws from his^-asws sons^-asws, may the Salawaat of Allah^-azwj be upon them^-asws’’.[126]

ل، الخصال عَنْ أَبِيهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنِ ابْنِ ظَبْيَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ الْمُحَمَّدِيَّةُ السَّمْحَةُ إِقَامُ الصَّلَاةِ وَ إِيتَاءُ الزَّكَاةِ وَ صِيَامُ شَهْرِ رَمَضَانَ وَ حِجُّ الْبَيْتِ وَ الطَّاعَةُ لِلْإِمَامِ وَ أَدَاءُ حُقُوقِ الْمُؤْمِنِ

(The book) ‘Al-Khisaal’ – from his father, from Muhammad Al Attar, from Al Ashary, from Sahl, from Muhammad Bin Sinan, from Al Mufazzal, from Ibn Zabyan who said,

‘The tolerant Mohammedan establishes the Salat, and gives the Zakat, and fasts the month of Ramazan, and performs Hajj of the House (Kabah), and is obedient to the Imam^-asws, and fulfils rights of the Momin.

فَإِنَّ مَنْ حَبَسَ حَقَّ الْمُؤْمِنِ أَقَامَهُ اللَّهُ يَوْمَ الْقِيَامَةِ خَمْسَ مِائَةِ عَامٍ عَلَى رِجْلَيْهِ حَتَّى يَسِيلَ مِنْ عَرَقِهِ أَوْدِيَةٌ ثُمَّ يُنَادِي مُنَادٍ مِنْ عِنْدِ اللَّهِ جَلَّ جَلَالُهُ هَذَا الظَّالِمُ الَّذِي حَبَسَ عَنِ اللَّهِ حَقَّهُ

If someone were to withhold a right of the Momin, Allah^-azwj would Make him stand on the Day of Qiyamah for five hundred years upon his legs until his sweat will flow upon his cheeks. Then a caller will call our from the Presence of Allah^-azwj, Majestic is His^-azwj Majesty: ‘This is an unjust one who withheld from Allah^-azwj His^-azwj right!’

قَالَ فَيُوَبَّخُ أَرْبَعِينَ عَاماً ثُمَّ يُؤْمَرُ بِهِ إِلَى نَارِ جَهَنَّمَ‏.

He^-asws said: ‘He will be rebuked for forty yearts, then He^-azwj will Command with him to the Fire of Hell’’.[127]

24- ثو، ثواب الأعمال ل، الخصال عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: عَشْرٌ مَنْ لَقِيَ اللَّهَ عَزَّ وَ جَلَّ بِهِنَّ دَخَلَ الْجَنَّةَ

(The books) ‘Sawaab Al Amaal’, (and) ‘Al-Khisaal’ – From Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Sa’dan Bin Muslim, from Al Fuzeyl Bin Yasaar,

‘From Abu Ja’far^-asws having said: ‘There are ten (things), one who were to meet Allah^-azwj with these would enter the Paradise: –

شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ص وَ الْإِقْرَارُ بِمَا جَاءَ بِهِ مِنْ عِنْدِ اللَّهِ عَزَّ وَ جَلَّ وَ إِقَامُ الصَّلَاةِ وَ إِيتَاءُ الزَّكَاةِ وَ صَوْمُ شَهْرِ رَمَضَانَ وَ حِجُّ الْبَيْتِ وَ الْوَلَايَةُ لِأَوْلِيَاءِ اللَّهِ وَ الْبَرَاءَةُ مِنْ أَعْدَاءِ اللَّهِ وَ اجْتِنَابُ كُلِّ مُسْكِرٍ.

Testimony that there is no god except Allah^-azwj, and Muhammad^-saww is Rasool^-saww of Allah^‑azwj, and the acceptance with whatever he^-saww had come with from the Presence of Allah^-azwj Mighty and Majestic, and establishing the Salat, and giving the Zakat, and fasting the month of Ramazan, and Hajj of the House (Kabah), and the friendship to the friends of Allah^‑azwj and the disavowing from the enemies of Allah^-azwj and shunning every intoxicant’’.[128]

ل، الخصال عَنِ الطَّالَقَانِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْعَدَوِيِّ عَنْ صُهَيْبِ بْنِ عَبَّادٍ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ ع‏ مِثْلَهُ بِتَقْدِيمِ حِجِّ الْبَيْتِ عَلَى صَوْمِ شَهْرِ رَمَضَانَ‏.

(The book) ‘Al-Khisaal’ – From Al Talaqany, from Al-Hassan Bin Ali Al Adwy, from Suheyb Bin Abbad, from his father,

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws – similar to it with precedence of Hajj of the House (Kabah) over fasting the month of Ramazan’’.[129]

25- ل، الخصال عَنْ أَبِيهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ مُحَمَّدٍ الْبَرْقِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ بُنِيَ الْإِسْلَامُ عَلَى عَشَرَةِ أَسْهُمٍ عَلَى شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ هِيَ الْمِلَّةُ وَ الصَّلَاةِ وَ هِيَ الْفَرِيضَةُ وَ الصَّوْمِ وَ هُوَ الْجُنَّةُ وَ الزَّكَاةِ وَ هِيَ الطَّهَارَةُ وَ الْحَجِّ وَ هُوَ الشَّرِيعَةُ وَ الْجِهَادِ وَ هُوَ الْعِزُّ وَ الْأَمْرِ بِالْمَعْرُوفِ وَ هُوَ الْوَفَاءُ وَ النَّهْيِ عَنِ الْمُنْكَرِ وَ هِيَ الْمَحَجَّةُ وَ الْجَمَاعَةِ وَ هِيَ الْأُلْفَةُ وَ الْعِصْمَةِ وَ هِيَ الطَّاعَةُ.

(The book) ‘Al-Khisaal’ – From his father, from Muhammad Al Attar, from Al Ashary, from Ibrahim Bin Is’haq, from Muhammad Al Barqy, from Ibn Abu Umeyr, from Ibn Bukeyr, from Zurara who said,

‘Abu Ja’far^-asws said: ‘Rasool-Allah^-saww said: ‘Al-Islam is built upon then segments – upon the testimony that there is no god except Allah^-azwj, and it is ‘Al-Millat’ (nation/religion), and the Salat and it is the obligation, and the Sawm and it is the shield (from the Fire), and the Zakate and it is the purification (of the wealth), and the Hajj and it is the law, and the Jihad and it is the honour, and instructing with the act of kindness and it is the loyalty, and the forbidding from the evil and it is the objective, and the congregation and it is the intimacy, and the protecting (from the sins) and it is the obedience’’.[130]

26- ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنِ الْمَرَاغِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدِ بْنِ حَمَّادٍ عَنْ عُبَيْدِ بْنِ قَيْسٍ عَنْ يُونُسَ بْنِ بُكَيْرٍ عَنْ يَحْيَى بْنِ أَبِي حَيَّةَ عَنْ أَبِي الْعَالِيَةِ قَالَ سَمِعْتُ أَبَا أُمَامَةَ يَقُولُ قَالَ رَسُولُ اللَّهِ ص‏ سِتٌّ مَنْ عَمِلَ بِوَاحِدَةٍ مِنْهُنَّ جَادَلَتْ عَنْهُ يَوْمَ الْقِيَامَةِ حَتَّى تُدْخِلَهُ الْجَنَّةَ تَقُولُ أَيْ رَبِّ قَدْ كَانَ يَعْمَلُ بِي فِي الدُّنْيَا الصَّلَاةُ وَ الزَّكَاةُ وَ الْحَجُّ وَ الصِّيَامُ وَ أَدَاءُ الْأَمَانَةِ وَ صِلَةُ الرَّحِمِ‏.

(The book) ‘Al-Amaali’ of the sheykh Al Tusi, from Al Mufeed, from Al Maragy, from Al Qasim Bin Muhammad Bin Hammad, from Ubeyd Bin Qays, from Yunus Bin Bukeyr, from Yahya Bin Abu Hayya, from Abu Al Aaliya who said, ‘I herd Abu Umara saying,

‘Rasool-Allah^-saww said: ‘Six of these as one who works with one of these, it would plead on his behalf on the Day of Qiyamah until it would enter him into the Paradise. It would say, ‘Yes, Lord^-azwj! He used to work with me in the world!’ – the Salat, and the Zakat, and the Hajj, and the fasts, and fulfilling the entrustment, and connecting the kinship’’.[131]

27- ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ الْبَصِيرِ عَنْ أَحْمَدَ بْنِ نَصْرِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ النَّهَاوَنْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرِ بْنِ يَزِيدَ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ: لَمَّا قَضَى رَسُولُ اللَّهِ ص مَنَاسِكَهُ مِنْ حَجَّةِ الْوَدَاعِ رَكِبَ رَاحِلَتَهُ وَ أَنْشَأَ يَقُولُ لَا يَدْخُلُ الْجَنَّةَ إِلَّا مَنْ كَانَ مُسْلِماً

(The book) ‘Al-Amaali’ of the sheykh Al Tusi, from Al Mufeed, from Muhammad Bin Al-Husayn Al Baseer, from Ahmad Bin Nasr Bin Saeed, from Ibrahim Bin Is’haq Al Nahawandy, from Abdullah Bin Hammad, from Amro Bin Shimr, from Jabir Bin Yazeed,

‘From Abu Ja’far Muhammad^-asws Bin Ali^-asws Bin Al-Husayn^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws having said: ‘When Rasool-Allah^-saww had fulfilled his^-saww rituals of his^‑saww farewell Hajj, he^-saww rode his^-saww ride and called out saying; ‘No one will enter the Paradise except the one who was a Muslim!’

فَقَامَ إِلَيْهِ أَبُو ذَرٍّ الْغِفَارِيُّ رَحِمَهُ اللَّهُ فَقَالَ يَا رَسُولَ اللَّهِ وَ مَا الْإِسْلَامُ

Abu Zarr Al-Ghufari^-ra, may Allah^-azwj have Mercy on him^-ra, stood up to him^-saww. He^-ra said: ‘O Rasool-Allah^-saww! And what is Al-Islam?’

فَقَالَ ص الْإِسْلَامُ عُرْيَانٌ وَ لِبَاسُهُ التَّقْوَى وَ زِينَتُهُ الْحَيَاءُ وَ مِلَاكُهُ الْوَرَعُ وَ كَمَالُهُ الدِّينُ وَ ثَمَرَتُهُ الْعَمَلُ وَ لِكُلِّ شَيْ‏ءٍ أَسَاسٌ وَ أَسَاسُ الْإِسْلَامِ حُبُّنَا أَهْلَ الْبَيْتِ‏.

He^-saww said: ‘Al-Islam is bare, and its clothing is the piety, and its adornment is the modesty, and its perfection is the religion, and its fruit are the deeds, and for everything there is a foundation, and the foundation of Al-Islam is our^-asws love of People^-asws of the Household’’.[132]

28- ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنِ ابْنِ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: بُنِيَ الْإِسْلَامُ عَلَى خَمْسِ دَعَائِمَ إِقَامِ الصَّلَاةِ وَ إِيتَاءِ الزَّكَاةِ وَ صَوْمِ شَهْرِ رَمَضَانَ وَ حِجِّ الْبَيْتِ الْحَرَامِ وَ الْوَلَايَةِ لَنَا أَهْلَ الْبَيْتِ‏.

(The book) ‘Al-Amaali’ of the sheykh Al Tusi, from Al Mufeed, from Ibn Qawlawiya, from his fther, from Sa’ad, from Ibn Isa, from Ibn Mahboub, from Al Sumali,

‘From Abu Ja’far^-asws having said: ‘Al-Islam is built upon five pillars – establishing the Salat, and giving the Zakat, and fasting the month of Ramazan, and Hajj of the Sacred House (Kabah), and the Wilayah for us^-asws, People^-asws of the Household’’.[133]

29- ما، الأمالي للشيخ الطوسي عَنْ جَمَاعَةٍ عَنْ أَبِي الْمُفَضَّلِ عَنِ الْفَضْلِ بْنِ مُحَمَّدِ بْنِ الْمُسَيَّبِ عَنْ هَارُونَ بْنِ عَمْرِو بْنِ عَبْدِ الْعَزِيزِ الْمُجَاشِعِيِّ عَنْ مُحَمَّدِ بْنِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ الْمُجَاشِعِيُّ وَ حَدَّثَنَا الرِّضَا عَلِيُّ بْنُ مُوسَى ع عَنْ أَبِيهِ مُوسَى ع عَنْ أَبِيهِ جَعْفَرِ بْنِ مُحَمَّدٍ وَ قَالا جَمِيعاً عَنْ آبَائِهِ عَنْ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ‏ بُنِيَ الْإِسْلَامُ عَلَى خَمْسِ خِصَالٍ عَلَى الشَّهَادَتَيْنِ وَ الْقَرِينَتَيْنِ

(The book) ‘Al-Amaali’ of the sheykh Al Tusi, from a group, from Abu Al Mufazzal, from Al Fazl Bin Muhammad Bin Al Musayyib, from Haroun Bin Amro Bin Abdul Aziz Al Mujashie,

‘From Muhammad son of Ja’far Bin Muhammad^-asws, from his^-asws father^-asws, from Abu Abdullah^-asws. Al Mujashie said, ‘And it is narrated to us by Al Reza Ali Bin Musa^-asws, from his^‑asws father^-asws Musa^-asws, from his^-asws father Ja’far^-asws Bin Muhammad^-asws, and they^-asws bot said, ‘Altogether from his^-asws forefathers, from Ali Amir Al-Momineen^-asws who said: ‘I^-asws heard Rasool-Allah^-saww saying: ‘Al-Islam is built upon five characteristics – upon the two testimonies and the two pairs’.

قِيلَ لَهُ أَمَّا الشَّهَادَتَانِ فَقَدْ عَرَفْنَاهُمَا فَمَا الْقَرِينَتَانِ

It was said to him^-saww, ‘As for the two testimonies, we know these, so what are the two pairs?’

قَالَ الصَّلَاةُ وَ الزَّكَاةُ فَإِنَّهُ لَا يُقْبَلُ أَحَدُهُمَا إِلَّا بِالْأُخْرَى وَ الصِّيَامِ وَ حِجِّ بَيْتِ اللَّهِ‏ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا وَ خُتِمَ ذَلِكَ بِالْوَلَايَةِ

He^-saww said: ‘The Salat and the Zakat, for one of these two is not Accepted except with the other; and the fasting and Hajj of the House of Allah^-azwj, one who has the capacity for a way to it and ending that with the Wilayah’.

فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَ‏ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَ أَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَ رَضِيتُ لَكُمُ الْإِسْلامَ دِيناً.

So Allah^-azwj Mighty and Majestic Revealed: Today I Perfected your Religion for you and Completed My Favour upon you and am Pleased with Al-Islam as a Religion for you [5:3]’’.[134]

30- الْعِلَلُ، عَنْ عَلِيِّ بْنِ حَاتِمٍ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْعَبْدِيِّ عَنِ الْحَسَنِ بْنِ إِبْرَاهِيمَ الْهَاشِمِيِّ عَنْ إِسْحَاقَ بْنِ إِبْرَاهِيمَ الدَّيْرِيِّ عَنْ عَبْدِ الرَّزَّاقِ بْنِ حَاتِمٍ عَنْ مَعْمَرٍ بن [عَنْ‏] قَتَادَةَ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ جَاءَنِي جَبْرَئِيلُ فَقَالَ لِي يَا أَحْمَدُ الْإِسْلَامُ عَشَرَةُ أَسْهُمٍ وَ قَدْ خَابَ مَنْ لَا سَهْمَ لَهُ فِيهَا

(The book) ‘Al-Ilal’ – From Ali Bin Hatim, from Ahmad Bin Ali Al Abdy, from Al-Hassan Bin Ibrahim Al Hashimy, from Is’haq Bin Ibrahim Al Dayri, from Abdul Razzaq Bin Hatim, from Ma’mar Bin Qatadah, from Anas Bin Malik (a well-known fabricator) who said,

‘Rasool-Allah^-saww said: ‘Jibraeel^-as came to me^-saww. He^-as said to me^-saww: ‘O Ahmad^-saww! Al-Islam is of ten shares, and would be disappointed, the one who has not share for him in these.

أَوَّلُهَا شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ هِيَ الْكَلِمَةُ وَ الثَّانِيَةُ الصَّلَاةُ وَ هِيَ الطُّهْرُ وَ الثَّالِثَةُ الزَّكَاةُ وَ هِيَ الْفِطْرَةُ وَ الرَّابِعَةُ الصَّوْمُ وَ هِيَ الْجُنَّةُ وَ الْخَامِسَةُ الْحَجُّ وَ هِيَ الشَّرِيعَةُ

It’s first is the testimony that there is no god except Allah^-azwj, and it is the phrase (Al-Kalima); and the second is the Salat, and it is the cleanser; and the third is the Zakat, and it is the nature; and the fourth is the fast, and it is the shield; and the fifth is the Hajj, and it is the law.

وَ السَّادِسَةُ الْجِهَادُ وَ هُوَ الْعِزُّ وَ السَّابِعَةُ الْأَمْرُ بِالْمَعْرُوفِ وَ هُوَ الْوَفَاءُ وَ الثَّامِنَةُ النَّهْيُ عَنِ الْمُنْكَرِ وَ هُوَ الْحُجَّةُ وَ التَّاسِعَةُ الْجَمَاعَةُ وَ هِيَ الْأُلْفَةُ وَ الْعَاشِرَةُ الطَّاعَةُ وَ هِيَ الْعِصْمَةُ

And the sixth is the Jihad, and it is the honour; and the seventh is instructing with the act of kindness, and it is the loyalty; and the eighth is the forbidding from the evil, and it is the argument; and the ninth is the congregation, and it is the intimacy; and the tenth is the obedience, and it is the protection’.

قَالَ حَبِيبِي جَبْرَئِيلُ إِنَّ مَثَلَ هَذَا الدِّينِ كَمَثَلِ شَجَرَةٍ ثَابِتَةٍ الْإِيمَانُ أَصْلُهَا وَ الصَّلَاةُ عُرُوقُهَا وَ الزَّكَاةُ مَاؤُهَا وَ الصَّوْمُ سَعَفُهَا وَ حُسْنُ الْخُلُقِ وَرَقُهَا وَ الْكَفُّ عَنِ الْمَحَارِمِ ثَمَرُهَا

He^-saww said: ‘My^-saww beloved Jibraeel^-as! An example of this religion is like an example of an affirmed tree. The Eman is its root, and the Salat its capillaries, and the Zakat is its water, and the Sawm is its fronds, and goodly manners are its leaves, and the refraining from the Prohibitions is its fruit.

فَلَا تَكْمُلُ شَجَرَةٌ إِلَّا بِالثَّمَرِ كَذَلِكَ الْإِيمَانُ لَا يَكْمُلُ إِلَّا بِالْكَفِّ عَنِ الْمَحَارِمِ.

Just as a tree cannot be perfect (complete) except with the fruit, like that is the Eman, it cannot perfect (complete) except with the refraining from the Prohibitions’’.[135]

31- ف، تحف العقول قَالَ كُمَيْلُ بْنُ زِيَادٍ سَأَلْتُ أَمِيرَ الْمُؤْمِنِينَ ع عَنْ قَوَاعِدِ الْإِسْلَامِ مَا هِيَ فَقَالَ قَوَاعِدُ الْإِسْلَامِ سَبْعَةٌ فَأَوَّلُهَا الْعَقْلُ وَ عَلَيْهِ بُنِيَ الصَّبْرُ وَ الثَّانِي صَوْنُ الْعِرْضِ وَ صِدْقُ اللَّهْجَةِ وَ الثَّالِثَةُ تِلَاوَةُ الْقُرْآنِ عَلَى جِهَتِهِ وَ الرَّابِعَةُ الْحُبُّ فِي اللَّهِ وَ الْبُغْضُ فِي اللَّهِ وَ الْخَامِسَةُ حَقُّ آلِ مُحَمَّدٍ وَ مَعْرِفَةُ وَلَايَتِهِمْ وَ السَّادِسَةُ حَقُّ الْإِخْوَانِ وَ الْمُحَامَاةُ عَلَيْهِمْ وَ السَّابِعَةُ مُجَاوَرَةُ النَّاسِ بِالْحُسْنَى

(The book) ‘Tuhaf Al-Uqool’ – Kumeyl Bin Ziyad said,

‘I asked Amir Al-Momineen^-asws about the fundamentals of Al-Islam. He^-asws said: ‘The fundamentals of Al-Islam are seven. The first of these is the intellect and upon it is build the patience, and the second is protecting the honour and the truthful tone, and the third is recitation of the Quran upon its perspective, and the fourth is the love for the Sake of Allah^‑azwj and the hatred for the Sake of Allah^-azwj, and the fifth is the fight of Progeny^-asws of Muhammad^‑saww and recognition of their^-asws Wilayah, and the sixth is the right of the brethren and the protection upon them, and the seventh is being neighbourly with the people with goodness’.

قُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ الْعَبْدُ يُصِيبُ الذَّنْبَ فَيَسْتَغْفِرُ اللَّهَ مِنْهُ فَمَا حَدُّ الِاسْتِغْفَارِ

I said, ‘O Amir Al-Momineen^-asws! Then servant commits the sin, so Allah^-azwj Forgives him from it, so what is the limit of Forgiveness?’

قَالَ يَا ابْنَ زِيَادٍ التَّوْبَةُ قُلْتُ بَسْ قَالَ لَا قُلْتُ فَكَيْفَ

He^-asws said: ‘O Ibn Ziyad! The repentance’. I said, ‘Only?’ He^-asws said: ‘No’. I said, ‘So how?’

قَالَ إِنَّ الْعَبْدَ إِذَا أَصَابَ ذَنْباً يَقُولُ أَسْتَغْفِرُ اللَّهَ بِالتَّحْرِيكِ قُلْتُ وَ مَا التَّحْرِيكُ قَالَ الشَّفَتَانِ وَ اللِّسَانُ يُرِيدُ أَنْ يَتْبَعَ ذَلِكَ بِالْحَقِيقَةِ

He^-asws said: ‘The servant, when he commits a sin, he says, ‘I seek Forgiveness of Allah^-azwj’, with the movement’. I said, ‘And what is the movement?’ He^-asws said: ‘The two lips and the tongue, intending to follow that with the reality’.

قُلْتُ وَ مَا الْحَقِيقَةُ قَالَ تَصْدِيقٌ فِي الْقَلْبِ وَ إِضْمَارُ أَنْ لَا يَعُودَ إِلَى الذَّنْبِ الَّذِي اسْتَغْفَرَ مِنْهُ

I said, ‘And what is the reality?’ He^-asws said: ‘The ratifying in the heart and the mental determination that he will not return to that sin which he had sought Forgiveness from’.

قَالَ كُمَيْلٌ فَإِذَا فَعَلْتُ ذَلِكَ فَأَنَا مِنَ الْمُسْتَغْفِرِينَ قَالَ لَا

Kumeyl said, ‘So when I do that, then I would be from the Forgiven ones?’ He^-asws said: ‘No’.

قَالَ كُمَيْلٌ فَكَيْفَ ذَاكَ قَالَ لِأَنَّكَ لَمْ تَبْلُغْ إِلَى الْأَصْلِ بَعْدُ

Kumeyl said, ‘How is that so?’ He^-asws said: ‘Because you would not have reached to the origin yet’.

قَالَ كُمَيْلٌ فَأَصْلُ الِاسْتِغْفَارِ مَا هُوَ

Kumeyl said, ‘The origin of the Forgiveness, what is it?’

قَالَ الرُّجُوعُ إِلَى التَّوْبَةِ مِنَ الذَّنْبِ الَّذِي اسْتَغْفَرْتَ مِنْهُ وَ هِيَ أَوَّلُ دَرَجَةِ الْعَابِدِينَ وَ تَرْكُ الذَّنْبِ

He^-asws said: ‘The return to the repentance from the sin which you had sought Forgiveness from, and it is the first level of the worshippers, and neglecting the sin.

وَ الِاسْتِغْفَارُ اسْمٌ وَاقِعٌ لمعاني [لِمَعَانٍ‏] سِتٍّ أَوَّلُهَا النَّدَمُ عَلَى مَا مَضَى وَ الثَّانِي الْعَزْمُ عَلَى تَرْكِ الْعَوْدِ أَبَداً وَ الثَّالِثُ أَنْ تُؤَدِّيَ حُقُوقَ الْمَخْلُوقِينَ الَّتِي بَيْنَكَ وَ بَيْنَهُمْ وَ الرَّابِعُ أَنْ تُؤَدِّيَ حَقَّ اللَّهِ فِي كُلِّ فَرْضٍ

And the forgiveness is a name (term) falling on six meanings. The first of these is the remorse upon what had happened, and the second is the determination upon leaving the repeating for ever, and the third is that you fulfill the right of the people which are between you and them, and the fourth is that you fulfill the right of Allah^-azwj in every obligation.

وَ الْخَامِسُ أَنْ تُذِيبَ اللَّحْمَ الَّذِي نَبَتَ عَلَى السُّحْتِ وَ الْحَرَامِ حَتَّى يَرْجِعَ الْجِلْدُ إِلَى عَظْمِهِ ثُمَّ تُنْشِئَ فِيمَا بَيْنَهُمَا لَحْماً جَدِيداً وَ السَّادِسُ أَنْ تُذِيقَ الْبَدَنَ أَلَمَ الطَّاعَاتِ كَمَا أَذَقْتَهُ لَذَّاتِ الْمَعَاصِي‏.

And the fifth is that you melt the fat which had been built upon the ill-gotten gains and the Prohibition until the skin returns to its bones, and you grown new flesh in what is between the two, and the sixth is that you make the body taste the pain of the obedience like what you had made it taste the pleasure of the disobedience’’.[136]

32- ف، تحف العقول عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: إِنَّ اللَّهَ ابْتَدَأَ الْأُمُورَ فَاصْطَفَى لِنَفْسِهِ مِنْهَا مَا شَاءَ وَ اسْتَخْلَصَ مِنْهَا مَا أَحَبَّ

(The book) ‘Tuhaf Al-Uqool’ –

‘From Amir Al-Momineen^-asws having said: ‘Allah^-azwj Began the matter and He^-azwj Chose for Himself^-azwj from these whatever He^-azwj so Desired and Selected from these what He^-azwj Loved.

فَكَانَ مِمَّا أَحَبَّ أَنَّهُ ارْتَضَى الْإِيمَانَ فَاشْتَقَّهُ مِنِ اسْمِهِ فَنَحَلَهُ مَنْ أَحَبَّ مِنْ خَلْقِهِ ثُمَّ بَيَّنَهُ فَسَهَّلَ شَرَائِعَهُ لِمَنْ وَرَدَهُ وَ أَعَزَّ أَرْكَانَهُ عَلَى مَنْ جَانَبَهُ وَ جَعَلَهُ عِزّاً لِمَنْ وَالاهُ وَ أَمْناً لِمَنْ دَخَلَهُ وَ هُدًى لِمَنِ ائْتَمَّ بِهِ

It was from what He^-azwj Loved that He^-azwj Chose Al-Eman and Derived if from His^-azwj Name. He^-azwj Bestowed it to the one He^-azwj Loved from His^-azwj creatures. Then He^-azwj Explained it and Eased its laws for the one arriving to it, and Strengthened its columns upon the one on its die, and Made it an honour for the one who befriended it, and a safety for the one who enters it, and a guidance for the one being led by it.

وَ زِينَةً لِمَنْ تَحَلَّى بِهِ وَ دِيناً لِمَنِ انْتَحَلَهُ وَ عِصْمَةً لِمَنِ اعْتَصَمَ بِهِ وَ حَبْلًا لِمَنِ اسْتَمْسَكَ بِهِ وَ بُرْهَاناً لِمَنْ تَكَلَّمَ بِهِ وَ شَرَفاً لِمَنْ عَرَفَهُ وَ حِكْمَةً لِمَنْ نَطَقَ بِهِ وَ نُوراً لِمَنِ اسْتَضَاءَ بِهِ وَ حُجَّةً لِمَنْ خَاصَمَ بِهِ

And an adornment for the one who decorates with it, and a religion for the one who arrogates it, and a fortress for the one fortifying with it, and a rope for the one adhering with it, and a proof for the one speaking with it, and a nobility for the one recognising it, and a wisdom for the one speaking with it, and a light for the one illumination with it, and an argument for the one contending with it.

وَ فَلْجاً لِمَنْ حَاجَّ بِهِ وَ عِلْماً لِمَنْ وَعَى وَ حَدِيثاً لِمَنْ رَوَى وَ حُكْماً لِمَنْ قَضَى وَ حِلْماً لِمَنْ حَدَثَ وَ لُبّاً لِمَنْ تَدَبَّرَ وَ فَهْماً لِمَنْ تَفَكَّرَ وَ يَقِيناً لِمَنْ عَقَلَ وَ بَصِيرَةً لِمَنْ عَزَمَ وَ آيَةً لِمَنْ تَوَسَّمَ

And a cleaver for the one arguing by it, and knowledge for the one retaining, and a narration for the one reporting, and a ruling for the one judging, and a forbearance for the one innovating, and an understanding for the one pondering, and understanding for the one thinking, and conviction for the one using intellect, and an insight for the one determined, and a sign for the one distinguishing.

وَ عِبْرَةً لِمَنِ اتَّعَظَ وَ نَجَاتاً لِمَنْ آمَنَ بِهِ وَ مَوَدَّةً مِنَ اللَّهِ لِمَنْ صَلَحَ وَ زُلْفَى لِمَنِ ارْتَقَبَ وَ ثِقَةً لِمَنْ تَوَكَّلَ وَ رَاحَةً لِمَنْ فَوَّضَ وَ سُبْقَةً لِمَنْ أَحْسَنَ وَ خَيْراً لِمَنْ سَارَعَ وَ جُنَّةً لِمَنْ صَبَرَ وَ لِبَاساً لِمَنِ اتَّقَى وَ تَطْهِيراً لِمَنْ رَشَدَ وَ أَمَنَةً لِمَنْ أَسْلَمَ وَ رُوحاً لِلصَّادِقِينَ

And a lesson for the one taking preaching, and salvation for the one sheltering with it, and a cordiality from Allah^-azwj for one being righteous, and a proximity for one watching out, and a trusted for the one relying, and a rest for one delegating, and precedence for one doing good, and a goodness for the one quick, and a shield for the one being patient, and an apparel for the one fearing (pious), and a cleansing for one seeking rightful guidance, and a security for the one submitting, and a soul for the truthful.

فَالْإِيمَانُ أَصْلُ الْحَقِّ وَ أَصْلُ الْحَقِّ سَبِيلُهُ الْهُدَى وَ صِفَتُهُ الْحُسْنَى وَ مَأْثُرَتُهُ الْمَجْدُ فَهُوَ أَبْلَجُ الْمِنْهَاجِ مُشْرِقُ الْمَنَارِ مُضِي‏ءُ الْمَصَابِيحِ رَفِيعُ الْغَايَةِ يَسِيرُ الْمِضْمَارِ جَامِعُ الْحَلْبَةِ مُتَنَافِسُ السُّبْقَةِ قَدِيمُ الْعُدَّةِ كَرِيمُ الْفُرْسَانِ

The Eman is origin of the truth, and the origin of the truth is its way of guidance, and its excellent attributes, and its glorious impacts. It is the furthest reaching manifesto, shining minaret, illuminating lamps, lofty peaks, easy consciences, a collection of competing race horses to come first, ancient tools, honourable horsemen.

الصَّالِحَاتُ مَنَارُهُ وَ الْعِفَّةُ مَصَابِيحُهُ وَ الْمَوْتُ غَايَتُهُ وَ الدُّنْيَا مِضْمَارُهُ وَ الْقِيَامَةُ حَلْبَتُهُ وَ الْجَنَّةُ سُبْقَتُهُ وَ النَّارُ نَقِمَتُهُ وَ التَّقْوَى عُدَّتُهُ وَ الْمُحْسِنُونَ فُرْسَانُهُ

The righteous deeds are its minarets, and the chastity is its lamps, and the death is its peak, and the world is its course, and the Qiyamah is its horses, and the Paradise is its finishing line, and the Fire is its scourge, and the piety is its weapon, and the good doers are its horsemen.

فَبِالْإِيمَانِ يُسْتَدَلُّ عَلَى الصَّالِحَاتِ وَ بِالصَّالِحَاتِ يُعْمَرُ الْفِقْهُ وَ بِالْفِقْهِ يُرْهَبُ الْمَوْتُ وَ بِالْمَوْتِ تُخْتَمُ الدُّنْيَا وَ بِالدُّنْيَا تُحْذَرُ الْآخِرَةُ وَ بِالْقِيَامَةِ تُزْلَفُ الْجَنَّةُ وَ الْجَنَّةُ حَسْرَةُ أَهْلِ النَّارِ وَ النَّارُ مَوْعِظَةُ التَّقْوَى وَ التَّقْوَى سِنْخُ الْإِحْسَانِ

By the Eman one can evidence upon the righteous deeds, and by the righteous deeds the jurisprudence is build, and by the jurisprudence the death is dreaded, and by the death the world ends, and by the world the Hereafter is cautioned, and by the Qiyamah the Paradise is decorated, and the Paradise is a regret of the people of the Fire, and the Fire is a preaching for the pious, and the piety is the root of the good deeds.

وَ التَّقْوَى‏ غَايَةٌ لَا يَهْلِكُ مَنْ تَبِعَهَا وَ لَا يَنْدَمُ مَنْ يَعْمَلُ بِهَا لِأَنَّ بِالتَّقْوَى فَازَ الْفَائِزُونَ وَ بِالْمَعْصِيَةِ خَسِرَ الْخَاسِرُونَ فَلْيَزْدَجِرْ أُولُو النُّهَى وَ لْيَتَذَكَّرْ أَهْلُ التَّقْوَى

And the piety is such a peak, the one who pursues it is not destroyed, nor will he regret, the one who works with it, because the piety is a win of the winners, and by the disobedience the losers lose out. So let the ones with cleverness be deterred and let the people of piety do Zikr.

فَالْإِيمَانُ عَلَى أَرْبَعِ دَعَائِمَ عَلَى الصَّبْرِ وَ الْيَقِينِ وَ الْعَدْلِ وَ الْجِهَادِ

The Eman is based upon pillars – upon the patience, and the conviction, and the justice, and the Jihad.

فَالصَّبْرُ عَلَى أَرْبَعِ شُعَبٍ عَلَى الشَّوْقِ وَ الشَّفَقِ 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 مَنِ ارْتَقَبَ الْمَوْتَ سَارَعَ إِلَى الْخَيْرَاتِ

The patience is based upon four branches – upon the yearning, and the fearing, and the ascetism, and the watching out. The one who yearns to the Paradise would stay away from the lustful desires, and the one fearing from the Fire will return from the Prohibitions, and the one ascetic in the word, the difficulties would seem insignificant to him, and the one who watches out for the death would be quick to the good deeds

وَ الْيَقِينُ عَلَى أَرْبَعِ شُعَبٍ عَلَى تَبْصِرَةِ الْفِطْنَةِ وَ تَأَوُّلِ الْحِكْمَةِ وَ مَوْعِظَةِ الْعِبْرَةِ وَ سُنَّةِ الْأَوَّلِينَ فَمَنْ تَبَصَّرَ فِي الْفِطْنَةِ تَأَوَّلَ الْحِكْمَةَ وَ مَنْ تَأَوَّلَ الْحِكْمَةَ عَرَفَ الْعِبْرَةَ وَ مَنْ عَرَفَ الْعِبْرَةَ عَرَفَ السُّنَّةَ وَ مَنْ عَرَفَ السُّنَّةَ فَكَأَنَّمَا عَاشَ فِي الْأَوَّلِينَ

And the conviction is based upon four branches – upon the discerning insight, and the interpreting wisdom, and the lessons of preaching, and conduct of the former ones. The one who is insightful in the discernment would interpret the wisdom, and the one who interprets the wisdom would recognise the lesson, and the one recognising the lesso would recognise the conduct (Sunnah), and the one recognising the Sunnah, it is as if he is living among the former ones.

وَ الْعَدْلُ عَلَى أَرْبَعِ شُعَبٍ عَلَى غَائِصِ الْفَهْمِ وَ غَمْرَةِ الْعِلْمِ وَ زَهْرَةِ الْحُكْمِ وَ رَوْضَةِ الْحِلْمِ فَمَنْ فَهِمَ فَسَّرَ جَمِيعَ الْعِلْمِ وَ مَنْ عَرَفَ الْحُكْمَ لَمْ يَضِلَّ وَ مَنْ حَلُمَ لَمْ يُفَرِّطْ فِي أَمْرِهِ وَ عَاشَ بِهِ فِي النَّاسِ حَمِيداً

And the justice is based upon four branches – upon the depths of understanding, and the abyss of knowledge, and blossom of rulings, and immersion of the forbearance. The one who understands would recognise the abyss of knowledge, and one who recognises the abyss of knowledge would give precedence to the laws of rulings, and one who is forbearing would not be excessive in his affairs and would live among the people as praised.

وَ الْجِهَادُ عَلَى أَرْبَعِ شُعَبٍ عَلَى الْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ وَ الصِّدْقِ عِنْدَ الْمَوَاطِنِ وَ شَنَآنِ الْفَاسِقِينَ

فَمَنْ أَمَرَ بِالْمَعْرُوفِ شَدَّ ظَهْرَ الْمُؤْمِنِينَ وَ مَنْ نَهَى عَنِ الْمُنْكَرِ أَرْغَمَ أَنْفَ الْكَافِرِينَ وَ مَنْ صَدَقَ فِي الْمَوَاطِنِ قَضَى مَا عَلَيْهِ وَ مَنْ شَنِئَ الْفَاسِقِينَ غَضِبَ لِلَّهِ وَ مَنْ غَضِبَ لِلَّهِ غَضِبَ اللَّهُ لَهُ

The one who instructs with the act of kindness strengthens the backs of the Momineen and one who forbids from the evil rubs the noses of the Kafirs, and one who is truthful in the places would discharge whatever is upon him, and one who is adversarial to the mischief-makers and is angered for (the Sake of) Allah^-azwj, Allah^-azwj would be Wrathful for him.

فَذَلِكَ الْإِيمَانُ وَ دَعَائِمُهُ وَ شُعَبُهُ

So that is the Eman and its pillars and its branches.

وَ الْكُفْرُ عَلَى أَرْبَعِ دَعَائِمَ عَلَى الْفِسْقِ وَ الْغُلُوِّ وَ الشَّكِّ وَ الشُّبْهَةِ

And the Kufr is based upon four pillars – upon the mischief, and the exaggeration, and the doubt and the suspicion.

فَالْفِسْقُ مِنْ ذَلِكَ عَلَى أَرْبَعِ شُعَبٍ الْجَفَا وَ الْعَمَى وَ الْغَفْلَةِ وَ الْعُتُوِّ

The mischief from that is upon four branches – the disloyalty, and the blindness, and the heedless-ness, and the insolence.

فَمَنْ جَفَا حَقَّرَ الْمُؤْمِنَ وَ مَقَتَ الْفُقَهَاءَ وَ أَصَرَّ عَلَى الْحِنْثِ وَ مَنْ عَمِيَ نَسِيَ الذِّكْرَ وَ بَدْءَ خَلْقِهِ وَ أَلَحَّ عَلَيْهِ الشَّيْطَانُ وَ مَنْ غَفَلَ وَثَبَ عَلَى ظَهْرِهِ‏ وَ حَسِبَ غَيَّهُ رُشْداً وَ غَرَّتْهُ الْأَمَانِيُّ وَ أَخَذَتْهُ الْحَسْرَةُ إِذَا انْقَضَى الْأَمْرُ وَ انْكَشَفَ عَنْهُ الْغِطَاءُ وَ بَدَا لَهُ مِنَ اللَّهِ‏ مَا لَمْ يَكُنْ يَحْتَسِبُ

The one who is disloyal would belittle the Momin, and detest the jurists, and persist upon the perjury; and the one who is blind would forget the Zikr and the beginning of his creation, and the Satan^-la would persist upon him; and the one who is heedless would be leapt upon his back, and he would reckon his error as rightful guidance, and the hopes would deceive him, and the regret would seize him when the lifespan expires, and the covering is removed from him, and it is revealed for him from Allah^-azwj what he had not anticipated.

وَ مَنْ عَتَا عَنْ أَمْرِ اللَّهِ تَعَالَى اللَّهُ عَلَيْهِ‏ ثُمَّ أَذَلَّهُ بِسُلْطَانِهِ وَ صَغَّرَهُ بِجَلَالِهِ كَمَا فَرَّطَ فِي جَنَابِهِ وَ اغْتَرَّ بِرَبِّهِ الْكَرِيمِ

And the one being insolent of the Command of Allah^-azwj the Exalted upon him, then he would be humiliated by his ruling authority and be belittled by his majesty, like what he had been excessive in his side and was deceived about his Benevolent Lord^-azwj.

وَ الْغُلُوُّ عَلَى أَرْبَعِ شُعَبٍ عَلَى التَّعَمُّقِ وَ التَّنَازُعِ وَ الزَّيْغِ وَ الشِّقَاقِ

And exaggeration is based upon four branches – upon the delving, and the contention, and the perversion, and the wretchedness.

فَمَنْ تَعَمَّقَ لَمْ يَنْتَهِ إِلَى الْحَقِّ وَ لَمْ يَزْدَدْ إِلَّا غَرَقاً فِي الْغَمَرَاتِ لَا تَنْحَبِسُ عَنْهُ‏ فِتْنَةٌ إِلَّا غَشِيَتْهُ أُخْرَى فَهُوَ يَهْوِي فِي أَمْرٍ مَرِيجٍ

The one who delves (in splitting hair) would not end up to the truth, and he will not increase except in drowning in the depths. One Fitna (discord) will not leave from him except another will overwhelm him, so he would collapse into a troublesome matter.

وَ مَنْ نَازَعَ وَ خَاصَمَ قَطَعَ بَيْنَهُمُ الْفَشَلُ وَ بَلِيَ أَمْرُهُمْ مِنْ طُولِ اللَّجَاجِ وَ مَنْ زَاغَ سَاءَتْ عِنْدَهُ الْحَسَنَةُ وَ حَسُنَتْ عِنْدَهُ السَّيِّئَةُ وَ سَكِرَ سُكْرَ الضَّلَالِ وَ مَنْ شَاقَّ اعْوَرَّتْ عَلَيْهِ طَرِيقُهُ وَ اعْتَرَضَ أَمْرُهُ وَ ضَاقَ مَخْرَجُهُ وَ حَرِيٌّ أَنْ يُنْزَعَ مِنْ دِينِهِ مَنِ اتَّبَعَ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ

And the one who contends and disputes, the failures would cut between them, and their affairs will decay from the prolonged quarrels. And who perverts, the good deeds will be evil with him, and the evil deeds will be good, and he would be intoxicated with the intoxication of the straying. One who is wretched, his path would be difficult upon him, and his affairs objectionable, and his way out narrow, and would be apt to be removed from his religion, by the one who follows other than the way of the Momineen.

وَ الشَّكُّ عَلَى أَرْبَعِ شُعَبٍ عَلَى الْمِرْيَةِ وَ الْهَوْلِ وَ التَّرَدُّدِ وَ الِاسْتِسْلَامِ‏ فَبِأَيِّ آلَاءِ رَبِّكَ يَتَمَارَى الْمُمْتَرُونَ وَ مَنْ هَالَهُ مَا بَيْنَ يَدَيْهِ نَكَصَ عَلَى عَقِبَيْهِ وَ مَنْ تَرَدَّدَ فِي رِيبَةٍ سَبَقَهُ الْأَوَّلُونَ وَ أَدْرَكَهُ الْآخَرُونَ وَ وَطِئَتْهُ سَنَابِكُ الشَّيَاطِينِ وَ مَنِ اسْتَسْلَمَ لِهَلَكَةِ الدُّنْيَا وَ الْآخِرَةِ هَلَكَ فِيهِمَا وَ مَنْ نَجَا مِنْ ذَلِكَ فَبِفَضْلِ الْيَقِينِ

And the doubt is based upon four branches – upon the quarrelling, and the horror, and the hesitation and the submission. So by which Favour of your Lord^-azwj do the quarrelling ones quarrel? And one who is horrified by what is in front of him, would turn upon his heels, and one who hesitates is suspicions, the former ones would precede him, and the latter ones would catch up with him, and the hooves of the Satans^-la will trample him; and one submitting to destruction of the world and the Hereafter would be destroyed in these, and one who is rescued from that, it is by the grace of conviction.

وَ الشُّبْهَةُ عَلَى أَرْبَعِ شُعَبٍ عَلَى إِعْجَابٍ بِالزِّينَةِ وَ تَسْوِيلِ النَّفْسِ وَ تَأَوُّلِ الْعِوَجِ وَ لَبْسِ الْحَقِّ بِالْبَاطِلِ وَ ذَلِكَ أَنَّ الزِّينَةَ تَئُولُ عَنِ الْبَيِّنَةِ وَ تَسْوِيلَ النَّفْسِ تُقْحِمُ إِلَى الشَّهْوَةِ وَ الْعِوَجَ يَمِيلُ مَيْلًا عَظِيماً وَ اللَّبْسَ‏ ظُلُماتٌ بَعْضُها فَوْقَ بَعْضٍ‏

And the suspicion is based upon four branches – upon being fascinated by the adornments, and begging the soul, and interpreting the crookedness, and clothing the truth with the falsehood, and that is because the adornment is interpreted from the proof and begging the soul storms one to the lustful desires, and the crookedness inclines the mighty inclining, and the clothing of injustices, part of it above part.

فَذَلِكَ الْكُفْرُ وَ دَعَائِمُهُ وَ شُعَبُهُ

So that is Al Kufr and its pillars and its branches.

وَ النِّفَاقُ عَلَى أَرْبَعِ دَعَائِمَ عَلَى الْهَوَى وَ الْهُوَيْنَا وَ الْحَفِيظَةِ وَ الطَّمَعِ

And the hypocrisy is based upon four pillars – upon the whim, and the passion, and the leisureliness, and the greed.

فَالْهَوَى مِنْ ذَلِكَ عَلَى أَرْبَعِ شُعَبٍ عَلَى الْبَغْيِ وَ الْعُدْوَانِ وَ الشَّهْوَةِ وَ الْعِصْيَانِ

The whim from that is based upon four branches – upon the rebellion, and the aggression, and the lustful desires, and the disobedience.

فَمَنْ بَغَى كَثُرَتْ غَوَائِلُهُ وَ تَخَلَّى مِنْهُ وَ نُصِرَ عَلَيْهِ وَ مَنِ اعْتَدَى لَمْ تُؤْمَنْ بَوَائِقُهُ وَ لَمْ يَسْلَمْ قَلْبُهُ وَ مَنْ لَمْ يَعْدِلْ نَفْسَهُ عَنِ الشَّهَوَاتِ خَاضَ فِي الْحَسَرَاتِ وَ سَبَحَ فِيهَا وَ مَنْ عَصَى ضَلَّ عَمْداً بِلَا عُذْرٍ وَ لَا حُجَّةٍ

One who rebels, his temptations would be a lot, and he would be isolated from and helped against; and the one who is aggressive, there would be no safety from his falling, and his head will not be calm; and the one who does not turn himself away from the lustful desires, would fall into the regrets and swim in it; and the one who disobeys would stray deliberately without an excuse nor any argument.

وَ أَمَّا شُعَبُ الْهُوَيْنَا فَالْهَيْبَةُ وَ الْغِرَّةُ وَ الْمُمَاطَلَةُ وَ الْأَمَلُ وَ ذَلِكَ أَنَّ الْهَيْبَةَ تَرُدُّ عَنِ الْحَقِّ وَ الِاغْتِرَارَ بِالْعَاجِلِ تَفْرِيطُ الْآجِلِ وَ تَفْرِيطُ الْمُمَاطَلَةِ مُوَرِّطٌ فِي الْعَمَى وَ لَوْ لَا الْأَمَلُ عَلِمَ الْإِنْسَانُ حِسَابَ مَا هُوَ فِيهِ وَ لَوْ عَلِمَ حِسَابَ مَا هُوَ فِيهِ مَاتَ خُفَاتاً مِنَ الْهَوْلِ وَ الْوَجَلِ

And as for the branches of leisureliness, it is the awe, and the deceit, and the procrastination and the hopes, and that is because the awe repels from the truth, and being deceived from the current defers the future, and excessive procrastination leads to the blindness, and had it not been for the hopes, the human would not know the calculation of what he is in, and had he known the calculation of what he is in, he would die fearing from the horror and the dread.

وَ أَمَّا شُعَبُ الْحَفِيظَةِ فَالْكِبْرُ وَ الْفَخْرُ وَ الْحَمِيَّةُ وَ الْعَصَبِيَّةُ فَمَنِ اسْتَكْبَرَ أَدْبَرَ وَ مَنْ فَخَرَ فَجَرَ وَ مَنْ حَمِيَ أَصَرَّ وَ مَنْ أَخَذَتْهُ الْعَصَبِيَّةُ جَارَ فَبِئْسَ الْأَمْرُ أَمْرٌ بَيْنَ إِدْبَارٍ وَ فُجُورٍ وَ إِصْرَارٍ وَ جَوْرٍ عَنِ الصِّرَاطِ

And as for the branches of passion, it is the arrogance, and the pride, and the eagerness, and the prejudice. The one who is arrogant would turn around, and the one priding would be immoral, and one eager would be persistent, and one whom the prejudice seizes, would be tyrannous. Evil is the matter, matter between turning around, and immorality, and persistence and tyranny from the path.

وَ شُعَبُ الطَّمَعِ الْفَرَحُ وَ الْمَرَحُ وَ اللَّجَاجَةُ وَ التَّكَبُّرُ فَالْفَرَحُ مَكْرُوهٌ عِنْدَ اللَّهِ وَ الْمَرَحُ خُيَلَاءُ وَ اللَّجَاجَةُ بَلَاءٌ لِمَنِ اضْطَرَّتْهُ إِلَى حَمْلِهِ الْآثَامَ وَ التَّكَبُّرُ لَهْوٌ وَ لَعِبٌ وَ شُغُلٌ وَ اسْتِبْدَالُ‏ الَّذِي هُوَ أَدْنى‏ بِالَّذِي هُوَ خَيْرٌ

And the branches of greed are the joy, and the merrymaking, and the sluggishness, and the arrogance. The joy is abhorrent in the Presence of Allah^-azwj, and the merrymaking is vanity, and the sluggishness is an affliction for the one desperate to carry it to the sins, and the arrogance is play and sport, and a pre-occupation, and a replacement with that which is lowly from that which is better.

فَذَلِكَ النِّفَاقُ وَ دَعَائِمُهُ وَ شُعَبُهُ

So that is the hypocrisy and its pillars and its branches.

وَ اللَّهُ قَاهِرٌ فَوْقَ عِبَادِهِ تَعَالَى ذِكْرُهُ وَ اسْتَوَتْ بِهِ مِرَّتُهُ وَ اشْتَدَّتْ قُوَّتُهُ وَ فَاضَتْ بَرَكَتُهُ وَ اسْتَضَاءَتْ حِكْمَتُهُ وَ فَلَجَتْ حُجَّتُهُ وَ خَلَصَ دِينُهُ وَ حَقَّتْ كَلِمَتُهُ وَ سَبَقَتْ حَسَنَاتُهُ وَ صَفَتْ نِسْبَتُهُ وَ أَقْسَطَتْ مَوَازِينُهُ وَ بَلَّغَتْ رِسَالاتُهُ وَ حَضَرَتْ حَفَظَتُهُ

And Allah^-azwj, Exalted is His^-azwj Mention, is a Subduer above His^-azwj servants, and He^-azwj Completing him^-saww with his^-saww seal, and Intensified his^-saww strength, and Poured his^-saww blessings, and illuminated his^-saww wisdom, and Cleft his^-saww religion, and Purified his^-saww religion, and Proved his^-saww words as true, and Preceded his^-saww good deeds, and Attributed his^-saww attributions, and Equalised his^-saww scales, and Delivered his^-saww message, and presented (strengthened) his^-saww memory.

ثُمَّ جَعَلَ السَّيِّئَةَ ذَنْباً وَ الذَّنْبَ فِتْنَةً وَ الْفِتْنَةَ دَنَساً وَ جَعَلَ الْحُسْنَى غَنَماً وَ الْعُتْبَى تَوْبَةً وَ التَّوْبَةَ طَهُوراً

Then He^-azwj made the evil deeds as being a sin, and the sin as Fitna, and the Fitna as filth, and Made the good deed as booty, and the (self) blame as repentance, and the repentance as a cleansing.

فَمَنْ تَابَ اهْتَدَى وَ مَنِ افْتُتِنَ غَوَى مَا لَمْ يَتُبْ إِلَى اللَّهِ وَ يَعْتَرِفْ بِذَنْبِهِ وَ يُصَدِّقْ بِالْحُسْنَى وَ لَا يَهْلِكُ عَلَى اللَّهِ إِلَّا هَالِكٌ فَاللَّهَ اللَّهَ مَا أَوْسَعَ مَا لَدَيْهِ مِنَ التَّوْبَةِ وَ الرَّحْمَةِ وَ الْبُشْرَى وَ الْحِلْمِ الْعَظِيمِ وَ مَا أَنْكَرَ مَا لَدَيْهِ مِنَ الْأَنْكَالِ وَ الْجَحِيمِ وَ الْعِزَّةِ وَ الْقُدْرَةِ وَ الْبَطْشِ الشَّدِيدِ

So, the one who repents is guided, and one is tempted deviates for as long as he does not repent to Allah^-azwj and acknowledges his sin and ratifies with the good deed, and no one is destroyed upon he will be destroyed for Allah^-azwj. So, Allah^-azwj, Allah^-azwj! How capacious is what is with Him^-azwj of the Turning and the Mercy and the Glad tidings and the mighty Leniency, and how devil is what is with Him^-azwj of the exemplary Punishment, and the blazing Fire, and the Mighty, and the Power, and the Intense Prowess.

فَمَنْ ظَفِرَ بِطَاعَةِ اللَّهِ اخْتَارَ كَرَامَتَهُ وَ مَنْ لَمْ يَزَلْ فِي مَعْصِيَةِ اللَّهِ ذَاقَ وَبِيلَ نَقِمَتِهِ هُنَالِكَ عُقْبَى الدَّارِ.

The one who is successful with obedience to Allah^-azwj, chooses His^-azwj Benevolence, and the one who does not cease to be in disobedience of Allah^-azwj would taste the disaster of His^-azwj Vengeance. Over there is the consequential house’’.[137]

33- كِتَابُ الْغَارَاتِ لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ بِأَسَانِيدَ عَنْهُ ع قَالَ قَالَ عَلِيٌّ ع‏ أَمَّا بَعْدُ فَإِنَّ اللَّهَ شَرَعَ الْإِسْلَامَ فَسَهَّلَ شَرَائِعَهُ لِمَنْ وَرَدَهُ وَ سَاقَ الْحَدِيثَ نَحْوَ مَا مَرَّ إِلَى قَوْلِهِ هُنَالِكَ عُقْبَى الدَّارِ لَا يَخْشَى أَهْلُهَا غَيْرَهَا وَ هُنَالِكَ خَيْبَةٌ لَيْسَ لِأَهْلِهَا اخْتِيَارٌ

‘Kitab Al-Gharaat’ of Ibrahim Bin Muhammad Al Saqafy, by the chains,

‘From him^-asws having said: ‘Ali^-asws said: ‘However, Allah^-azwj Legislated Al-Islam, so He^-azwj Eased its laws for the one arriving to it’ – and continued the Hadeeth approximately to what has passed, up to his^-asws words: ‘Over there is the consequential house. Its people will not be fearing anything else, and over there they will be destroyed, people having no choice.

نَسْأَلُ اللَّهَ ذَا السُّلْطَانِ الْعَظِيمِ وَ الْوَجْهِ الْكَرِيمِ الْخَيْرَ وَ الْخَيْرُ عَافِيَةٌ لِلْمُتَّقِينَ وَ الْخَيْرُ مَرَدُّ يَوْمِ الدِّينِ.

We^-asws ask Allah^-azwj with the Mighty Authority, and the Benevolent Face and the Goodness, well-being for the pious, and the goodly return on the Day of the religion (Qiyamah)’’.[138]

34- سن، المحاسن عَنْ مُحَمَّدِ بْنِ عَلِيٍّ وَ أَبِي الْخَزْرَجِ مَعاً عَنْ سُفْيَانَ بْنِ إِبْرَاهِيمَ الْجُوَيْرِيِّ عَنْ أَبِيهِ عَنْ أَبِي صَادِقٍ قَالَ سَمِعْتُ عَلِيّاً ع يَقُولُ‏ أَثَافِيُّ الْإِسْلَامِ ثَلَاثٌ لَا تَنْفَعُ وَاحِدَةٌ مِنْهُنَّ دُونَ صَاحِبَتَيْهَا الصَّلَاةُ وَ الزَّكَاةُ وَ الْوَلَايَةُ.

(The book) ‘Al-Mahasin’ – From Muhammad Bin Ali, and Abu Al Khazraj, both together from Sufyan Bin Ibrahim Al Juweyri, from his father, from Abu Sadiq who said,

‘I heard Ali^-asws saying: ‘The base of Al-Islam are three, one of these cannot benefit without its counterpart – the Salat, and the Zakat and the Wilayah’’.[139]

35- سن، المحاسن عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ أَ لَا أُخْبِرُكَ بِأَصْلِ الْإِسْلَامِ وَ فَرْعِهِ وَ ذِرْوَتِهِ وَ سَنَامِهِ

(The book) ‘Al-Mahasin’ – From Ibn Fazzal, from Sa’alba, from Ali Bin Abdul Aziz who said,

‘Abu Abdullah^-asws said: ‘Shall I^-asws inform you with the root of Al-Islam, and its branches, and its apex and its hump?’

قَالَ قُلْتُ بَلَى جُعِلْتُ فِدَاكَ

He (the narrator) said, ‘I said, ‘Yes, may I be sacrificed for you^-asws!’

قَالَ أَصْلُهُ الصَّلَاةُ وَ فَرْعُهُ الزَّكَاةُ وَ ذِرْوَتُهُ وَ سَنَامُهُ الْجِهَادُ فِي سَبِيلِ اللَّهِ أَ لَا أُخْبِرُكَ بِأَبْوَابِ الْخَيْرِ الصَّوْمُ جُنَّةٌ وَ الصَّدَقَةُ تَحُطُّ الْخَطِيئَةَ وَ قِيَامُ الرَّجُلِ فِي جَوْفِ اللَّيْلِ يُنَاجِي رَبَّهُ

He^-asws said; ‘Its root is the Salat, and its branch is the Zakat, and its apex and its hump is Jihad in the Way of Allah^-azwj. Shall I^-asws inform you of the doors of goodness? The fast is a shield, and the charity drops off the sins, and the man standing (for Salat) in the middle of the night whispering to his Lord^-azwj’.

ثُمَّ تَلَا تَتَجافى‏ جُنُوبُهُمْ عَنِ الْمَضاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفاً وَ طَمَعاً وَ مِمَّا رَزَقْناهُمْ يُنْفِقُونَ‏.

Then he^-asws recited: ‘Their sides forsake their beds, supplicating to their Lord in fear and in hope, and they are spending from what We Graced them [32:16]’’.[140]

ما، الأمالي للشيخ الطوسي عَنِ الْغَضَائِرِيِّ عَنْ أَحْمَدَ الْعَطَّارِ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ‏ مِثْلَهُ إِلَى قَوْلِهِ الصَّوْمُ جُنَّةٌ مِنَ النَّارِ.

(The book) ‘Al-Amaali’ of the sheykh Al Tusi, from Al Gazairy, from Ahmad Al Attar, from his father, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal,

‘Similar to it up to his^-asws words: ‘The fast is a shield from the Fire’’.[141]

36- سن، المحاسن عَنْ أَبِيهِ عَنِ النَّضْرِ عَنْ يَحْيَى الْحَلَبِيِّ عَنِ ابْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ أَخْبِرْنِي عَنِ الْفَرَائِضِ الَّتِي افْتَرَضَ اللَّهُ عَلَى الْعِبَادِ مَا هِيَ

(The book) ‘Al-Mahasin’ – From his father, from Al Nazar, from Yahya Al Halby, from Ibn Muskan, from Suleyman Bin Khalid who said,

‘I said to Abu Abdullah^-asws, ‘May I be sacrificed for you^-asws! Inform me about the obligations which Allah^-azwj has Imposed upon the servants, what are these?’

فَقَالَ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ إِقَامُ الصَّلَاةِ وَ الْخُمْسُ وَ الزَّكَاةُ وَ حِجُّ الْبَيْتِ وَ صَوْمُ شَهْرِ رَمَضَانَ وَ الْوَلَايَةُ فَمَنْ أَقَامَهُنَّ وَ سَدَّدَ وَ قَارَبَ وَ اجْتَنَبَ كُلَّ مُنْكَرٍ دَخَلَ الْجَنَّةَ.

He^-asws said: ‘The testimony that there is no god except Allah^-azwj and that Muhammad^-saww is Rasool^-saww of Allah^-azwj, and establishing the Salat, and the Khums, and the Zakat, and Hajj of the House (Kabah), and fasting the month of Ramazan, and the Wilayah. So, the one who establishes these and is moderate and draws near and shuns every evil would enter the Paradise’’.[142]

37- شي، تفسير العياشي عَنْ عِيسَى بْنِ السَّرِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَخْبِرْنِي بِدَعَائِمِ الْإِسْلَامِ الَّذِي بَنَى اللَّهُ عَلَيْهِ الدِّينَ لَا يَسَعُ أَحَداً التَّقْصِيرُ فِي شَيْ‏ءٍ مِنْهَا الَّذِي مَنْ قَصَّرَ عَنْ مَعْرِفَةِ شَيْ‏ءٍ مِنْهَا فَسَدَ عَلَيْهِ دِينُهُ وَ لَمْ يُقْبَلْ مِنْهُ عَمَلُهُ وَ مَنْ عَرَفَهَا وَ عَمِلَ بِهَا صَلَحَ لَهُ دِينُهُ وَ قُبِلَ مِنْهُ عَمَلُهُ وَ لَمْ يَضُرَّهُ مَا هُوَ فِيهِ بِجَهْلِ شَيْ‏ءٍ مِنَ الْأُمُورِ إِنْ جَهِلَهُ

Tafseer Al-Ayyashi – From Isa Bin Al Sary who said,

‘I said to Abu Abdullah^-asws, ‘Inform me about the pillars of Al-Islam which Allah^-azwj has Built the religion upon, there being no leeway for anyone to be deficient regarding anything from these, which one who is deficient from recognising anything from these, his religion would be spoilt upon him, and his deed will not be Accepted from him, and the one who recognises these and works with it, his religion would be correct for him and his deeds will be Accepted from him, and it would not harm him whatever he is ignorant of in anything from the matters if he is ignorant’.

فَقَالَ نَعَمْ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ الْإِيمَانُ بِرَسُولِهِ ص وَ الْإِقْرَارُ بِمَا جَاءَ مِنْ عِنْدِ اللَّهِ وَ حَقٌّ مِنَ الْأَمْوَالِ الزَّكَاةُ وَ الْوَلَايَةُ الَّتِي أَمَرَ اللَّهُ بِهَا وَلَايَةُ آلِ مُحَمَّدٍ

He^-asws said: ‘Yes. The testimony that there is no god except Allah^-azwj, and the belief in His^-azwj Rasool^-saww, and the acceptance with whatever he^-saww had come with from the Presence of Allah^-azwj, and the right from the wealth of the Zakat, and the Wilayah which Allah^-azwj has Commanded with, the Wilayah of Progeny^-asws of Muhammad^-saww’.

قَالَ وَ قَالَ رَسُولُ اللَّهِ ص مَنْ مَاتَ وَ لَا يَعْرِفُ إِمَامَهُ مَاتَ مِيتَةً جَاهِلِيَّةً فَكَانَ الْإِمَامَ عَلِيٌّ ثُمَّ كَانَ الْحَسَنُ بْنُ عَلِيٍّ ثُمَّ كَانَ الْحُسَيْنُ بْنُ عَلِيٍّ ثُمَّ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ وَ كَانَ مُحَمَّدُ بْنُ عَلِيٍّ أَبُو جَعْفَرٍ

He^-asws said: ‘And Rasool-Allah^-saww said: ‘One who dies and does not recognise his Imam^-asws, dies a death of the pre-Islamic period. So, the Imam^-asws was Ali^-asws, then it was Al-Hassan^-asws Bin Ali^-asws, then it was Al-Husayn^-asws Bin Ali^-asws, then it was Ali^-asws Bin Al-Husayn^-asws, and it was Muhammad^-asws Bin Ali Abu Ja’far^-asws.

وَ كَانَتِ الشِّيعَةُ قَبْلَ أَنْ يَكُونَ أَبُو جَعْفَرٍ وَ هُمْ لَا يَعْرِفُونَ مَنَاسِكَ حَجِّهِمْ وَ لَا حَلَالَهُمْ وَ لَا حَرَامَهُمْ حَتَّى كَانَ أَبُو جَعْفَرٍ فَنَهَجَ لَهُمْ وَ بَيَّنَ مَنَاسِكَ حَجِّهِمْ وَ حَلَالَهُمْ وَ حَرَامَهُمْ حَتَّى اسْتَغْنَوْا عَنِ النَّاسِ وَ صَارَ النَّاسُ يَتَعَلَّمُونَ مِنْهُمْ بَعْدَ مَا كَانُوا يَتَعَلَّمُونَ مِنَ النَّاسِ

And the Shias were such, before Abu Ja’far^-asws being (the Imam^-asws), and they were neither recognising the rituals of their Hajj, nor their Permissible(s), nor their Prohibition(s), until it was (the Imamate) of Abu Ja’far. He^-asws clarified for them and explained the rituals of their Hajj, and their Permissibles, and their Prohibitions, until they became needless from the people, and the people became learning from them, after they (Shias) had been learning from the people.

وَ هَكَذَا يَكُونُ الْأَمْرُ وَ الْأَرْضُ لَا يَكُونُ إِلَّا بِإِمَامٍ‏.

And that is how the command happens to be, and the earth cannot be except with an Imam^‑asws (being in it)’’.[143]

38- فض، كتاب الروضة يل، الفضائل لابن شاذان بِالْإِسْنَادِ يَرْفَعُهُ إِلَى أَبِي سَعِيدٍ الْخُدْرِيِّ أَنَّهُ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ بُنِيَ الْإِسْلَامُ عَلَى شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ إِقَامُ الصَّلَاةِ وَ إِيتَاءُ الزَّكَاةِ وَ صَوْمُ شَهْرِ رَمَضَانَ وَ الْحَجُّ إِلَى الْبَيْتِ وَ الْجِهَادُ وَ وَلَايَةُ عَلِيِّ بْنِ أَبِي طَالِبٍ

‘Kitab Al Rowza’, (and) ‘Al Fazail’ of Ibn Shazan, by the chain, raising it to Abu Saeed Al Khudry having said,

‘Rasool-Allah^-saww said: ‘Al-Islam is built upon the testimony that there is no god except Allah^‑azwj and that Muhammad^-saww is Rasool^-saww of Allah^-azwj, and establishing the Salat, and giving the Zakat, and fasting the month of Ramazan, and the Hajj to the House (Kabah), and the Jihad, and Wilayah of Ali^-asws Bin Abu Talib^-asws’.

قَالَ أَبُو سَعِيدٍ مَا أَظُنُّ الْقَوْمَ إِلَّا هَلَكُوا بِتَرْكِ الْوَلَايَةِ

Abu Saeed said, ‘I don’t think of the people except they are destroyed due to neglecting the Wilayah’.

قَالَ ص مَا تَصْنَعُ يَا بَا سَعِيدٍ إِذَا هَلَكُوا.

He^-saww said: ‘What will you do, O Abu Saeed when they are (already) destroyed?’’[144]

39- بَيَانُ أَنْوَاعِ الْقُرْآنِ بِرِوَايَةِ ابْنِ قُولَوَيْهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ بِإِسْنَادِهِ‏ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: حُدُودُ الْفُرُوضِ الَّتِي فَرَضَهَا اللَّهُ عَلَى خَلْقِهِ هِيَ خَمْسَةٌ مِنْ كِبَارِ الْفَرَائِضِ الصَّلَاةُ وَ الزَّكَاةُ وَ الْحَجُّ وَ الصَّوْمُ وَ الْوَلَايَةُ الْحَافِظَةُ لِهَذِهِ الْفَرَائِضِ الْأَرْبَعَةِ وَ هِيَ فَلِكُلِّ الْفَرَائِضِ وَ السُّنَنِ وَ جَمِيعِ أُمُورِ الدِّينِ وَ الشَّرَائِعِ

(The book) ‘Bayan Anwar Al Quran’ – By a report of Ibn Qawlawiya, from Sa’ad Bin Abdullah, by his chain,

‘From Amir Al-Momineen^-asws having said: ‘The limits of the obligations which Allah^-azwj has Imposed upon His^-azwj creatures, these are five from the major obligations – the Salat, and the Zakat, and the Hajj, and the Soam, and the Wilayah is the preserver of these four obligations, and it is for all obligations and the Sunnahs and entirety of the matters of religion and the laws.

فَكِبَارُ حُدُودِ الصَّلَاةِ أَرْبَعَةٌ وَ هِيَ مَعْرِفَةُ الْوَقْتِ وَ مَعْرِفَةُ الْقِبْلَةِ وَ التَّوَجُّهُ إِلَيْهَا وَ الرُّكُوعُ وَ السُّجُودُ وَ لَهَا خَامِسَةٌ لَا تَتِمُّ الصَّلَاةُ وَ تَثْبُتُ إِلَّا بِهَا وَ هِيَ الْوُضُوءُ عَلَى حُدُودِهِ الَّتِي فَرَضَهَا اللَّهُ وَ بَيَّنَهَا فِي كِتَابِهِ

The major limits of the Salat are four, and these are – knowing the timings, and knowing the Qiblah, and the heading (facing) to it, and the Ruk’u and the Sajdahs, and there is a fifth for these, the Salat cannot be complete and affirmed except by it, and it is the (performance of) the wud’u upon its limits which Allah^-azwj has Imposed and Explained in His^-azwj Book.

وَ إِنَّمَا صَارَتْ هَذِهِ كِبَارَ حُدُودِ الصَّلَاةِ لِأَنَّهَا عَوَامٌّ فِي جَمِيعِ الْعَالَمِ مَعْرُوفَةٌ مَشْهُورَةٌ بِكُلِّ لِسَانٍ فِي الشَّرْقِ وَ الْغَرْبِ فَجَمِيعُ النَّاسِ الْعَاقِلِ وَ الْعَالِمِ وَ غَيْرِ الْعَالِمِ يَقْدِرُ عَلَى أَنْ يَتَعَلَّمَ هَذِهِ الْحُدُودَ الْكِبَارَ سَاعَةَ تَجِبُ عَلَيْهِ لِأَنَّهَا تُتَعَلَّمُ بِالرُّؤْيَةِ وَ الْإِشَارَةِ مِنْ ضَبْطِ الْوُضُوءِ وَ الْوَقْتِ وَ الْقِبْلَةِ وَ الرُّكُوعِ وَ السُّجُودِ

And rather, these major ones became limits of the Salat because these are seasonal in entirety of the world, well-known in every language, in the east and the west. The entirety of the people, the intellectual, and the scholar, and non-scholar is able upon learning these major limits in a time obligating upon him, because these can be learnt by seeing, and the gesturing from exacting the wud’u, and the timing, and the Qiblah, and the Ruk’u ad the Sajdahs.

لَا عُذْرَ لِأَحَدٍ فِي تَأْخِيرِ تَعْلِيمِ ذَلِكَ وَ سَائِرِ حُدُودِ الصَّلَاةِ وَ مَا فِيهَا مِنَ السُّنَنِ فَلَيْسَ كُلُّ أَحَدٍ يُحْسِنُ وَ يَتَهَيَّأُ لَهُ أَنْ يَتَعَلَّمَ مَا فِيهَا مِنَ السُّنَنِ مِنَ الْقِرَاءَةِ وَ الدُّعَاءِ وَ التَّسْبِيحِ وَ التَّشَهُّدِ وَ الْأَذَانِ وَ الْإِقَامَةِ

There is no excuse for anyone in delaying learning that and rest of the limits of Salat and whatever is in it from the Sunnahs. Every one isn’t good and prepared for it to learn of what is in it from the Sunnahs, from the recitation, and the supplication, and the glorification, and the testimonies (Tashahhud), and the Azaan, and the Iqaamah.

فَجَعَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى هَذِهِ كِبَارَ حُدُودِ الصَّلَاةِ لِعِلْمِهِ عَزَّ وَ جَلَّ أَنَّ النَّاسَ كُلَّهُمْ يَسْتَطِيعُونَ أَنْ يُؤَدُّوا جَمِيعَ هَذِهِ الْأَشْيَاءِ فِي حَالَةِ وُجُوبِهَا عَلَيْهِمْ وَ جَعَلَهَا فَرِيضَةً

So, Allah^-azwj Blessed and Exalted Made these major ones as limits of the Salat due the Knowledge of the Mighty and Majestic that the people, all of they are able upon fulfilling entirety of these thing in a state of its being an obligation upon them and Made it an obligation.

وَ جَعَلَ سَائِرَ مَا فِيهَا سُنَّةً وَاجِبَةً عَلَى مَنْ أَحْسَنَهَا وَ وَسَّعَ لِمَنْ لَمْ يُحْسِنْهَا فِي إِقَامَتِهَا حَتَّى يَتَعَلَّمَهَا لِأَنَّهَا تَصْعُبُ عَلَى الْأَعَاجِمِ خَاصَّةً لِقِلَّةِ ضَبْطِهِمُ الْعَرَبِيَّةَ وَ لِاخْتِلَافِ أَلْسِنَتِهِمْ وَ لَا عُذْرَ لَهُمْ فِي تَرْكِ التَّعْلِيمِ وَ مُجَاهَدَتِهِ وَ لَهُمُ الْعُذْرُ فِي إِقَامَتِهِ حَتَّى يَتَعَلَّمُوهُ

And He^-azwj Made rest of what is in it as a Sunnah, an obligation upon the one good at it, and there being a leeway for one who is not good at it in establishing these until he has learnt it, because is difficult upon the non-Arabs in particular due to the scarcity of their being exact in Arabic and due to their languages being different, and there is no excuse for them in neglecting the learning and striving, and for them is the excuse in establishing it until they have learnt it.

وَ كِبَارُ حُدُودِ الزَّكَاةِ أَرْبَعَةٌ مَعْرِفَةُ الْقَدْرِ الَّذِي يَجِبُ عَلَيْهِ فِيهِ الزَّكَاةُ وَ مَا الَّذِي يَجِبُ الزَّكَاةُ عَلَيْهِ مِنَ الْأَمْوَالِ وَ مَعْرِفَةُ الْوَقْتِ الَّذِي يَجِبُ فِيهِ الزَّكَاةُ وَ مَعْرِفَةُ الْعَدَدِ وَ الْقِيمَةِ وَ مَعْرِفَةُ الْمَوْضِعِ الَّذِي تُوضَعُ فِيهِ

And the major limits of the Zakat are four – knowing the amount upon which the Zakat is obligated in, and what is that wealth which the Zakat is obligated upon, and knowing the timing which the Zakat is obligated in, and knowing the number and the value, and knowing the place which it is to be placed in.

فَأَمَّا مَعْرِفَةُ الْعَدَدِ وَ الْقِيمَةِ فَهُوَ أَنَّهُ يَجِبُ أَنْ يَعْلَمَ الْإِنْسَانُ كَمِ الْأَشْيَاءُ الَّتِي تَجِبُ الزَّكَاةُ عَلَيْهَا مِنَ الْأَمْوَالِ الَّتِي فَرَضَ اللَّهُ عَلَيْهِمْ فِيهِ الزَّكَاةَ وَ هُوَ الذَّهَبُ وَ الْفِضَّةُ وَ الْحِنْطَةُ وَ الشَّعِيرُ وَ التَّمْرُ وَ الزَّبِيبُ وَ الْإِبِلُ وَ الْبَقَرُ وَ الْغَنَمُ‏ فَهَذِهِ تِسْعَةُ أَشْيَاءَ وَ لَيْسَ عَلَيْهِمْ فِيمَا سِوَى ذَلِكَ مِنْ أَمْوَالِهِمْ زَكَاةٌ

As for knowing the number and the value, so it is that it is obligatory for the person to know how many things from the wealth the Zakat is obligated upon which Allah^-azwj has Imposed the Zakat upon them regarding it, and it is the gold, and the silver, and the wheat, and the barley, and the dates, and the raising, and the camels, and the cows, and the sheep. So these are nine things, and there is no Zakat upon them in whatever is besides from, from their wealth.

وَ يَجِبُ أَنْ يَعْرِفُوا مِنْ ذَلِكَ مَا يَجِبُ مِنَ الْعَدَدِ وَ قَدْ بَيَّنَ اللَّهُ ذَلِكَ وَ وَضَعَ لِمَعْرِفَةِ مَا يَحْتَاجُونَ إِلَيْهِ مِمَّا فَرَضَ عَلَيْهِمْ أَرْبَعَةَ أَشْيَاءَ وَ هِيَ الْكَيْلُ وَ الْوَزْنُ وَ الْمِسَاحَةُ وَ الْعَدَدُ

And it is obligatory that they know from that what is obligatory what is obligatory from the number, and Allah^-azwj has Explained that, and has Placed for knowing they are needy to, from what He^-azwj has Imposed upon them. There are four things, and these are – the measurement, and the weight, and the calculation, and the number.

فَالْعَدَدُ فِي الْإِبِلِ وَ الْبَقَرِ وَ الْغَنَمِ وَ الْكَيْلِ فِي الْحِنْطَةِ وَ الشَّعِيرِ وَ الزَّبِيبِ وَ التَّمْرِ وَ الْوَزْنِ فِي الذَّهَبِ وَ الْفِضَّةِ فَإِذَا عَرَفَ الْإِنْسَانُ هَذِهِ الْأَشْيَاءَ كَانَ مُؤَدِّياً لِلزَّكَاةِ عَلَى مَا فَرَضَ اللَّهُ تَبَارَكَ وَ تَعَالَى عَلَيْهِ فَإِنْ لَمْ يَعْرِفْ ذَلِكَ لَمْ يُحْسِنْ أَنْ يُؤَدِّيَ هَذِهِ الْفَرَائِضَ

So the number regarding the camels, and the cows, and the sheep, and the measurement in the wheat, and the barley, and the raisins, and the dates, and the weight regarding the gold and the silver. So when the person knows these things, he would be fulfilling the Zakat based upon what Allah^-azwj Blessed and Exalted has Imposed upon him. If he does not know that he would not be good in fulfilling these obligations.

ثُمَّ يَحْتَاجُ بَعْدَ ذَلِكَ أَنْ يَعْرِفَ الْمَوْضِعَ الَّذِي يَجِبُ أَنْ يَضَعَ فِيهِ زَكَاتَهُ فَيَضَعُهَا فِيهِ وَ إِلَّا لَمْ يَكُنْ مُؤَدِّياً لِمَا أَمَرَ اللَّهُ وَ لَمْ يُقْبَلْ مِنْهُ

Then He^-azwj Argued after that, that he should know the place which it is obligated to place his Zakat in, so he can place it in it, or else he would not have fulfilled what Allah^-azwj has Commanded and He^-azwj will not Accept from him.

فَهَذِهِ كِبَارُ حُدُودِ الزَّكَاةِ

So these are the major limits of Zakat.

وَ كِبَارُ حُدُودِ الْحَجِّ أَرْبَعَةٌ فَأَوَّلُ ذَلِكَ الْإِحْرَامُ مِنَ الْوَقْتِ الْمُوَقَّتِ لَا يَتَقَدَّمُ عَلَى ذَلِكَ وَ لَا يَتَأَخَّرُ عَنْهُ إِلَّا لِعِلَّةٍ وَ الطَّوَافُ بِالْبَيْتِ وَ السَّعْيُ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ الْوُقُوفُ بِالْمَوْقِفَيْنِ عَرَفَةَ وَ الْمُزْدَلِفَةِ وَ هِيَ الْمَشْعَرُ الْحَرَامُ

And the major limits of the Hajj are four. The first of that is the Ihraam from the timed timing, neither preceding upon that nor delaying from it except for a reason, and the Tawaaf of the House (Kabah), and the Sa’ee (brisk walk) between Al-Safa and Al-Marwa, and the pausing at the two pausing stations, Arafaat and Al-Muzdalifa, and these are the Sacred Monuments.

فَهَذِهِ كِبَارُ حُدُودِ الْحَجِّ وَ عَلَيْهِ بَعْدَ أَنْ يَتَعَلَّمَ مَا يَحْتَاجُ إِلَيْهِ فِي عُمْرَتِهِ وَ حَجِّهِ وَ مَا يَلْزَمُ مِنْ ذَبْحٍ وَ حَلْقٍ وَ تَقْصِيرٍ وَ رَمْيِ الْجِمَارِ حَتَّى يُؤَدِّيَ ذَلِكَ كَمَا يَجِبُ وَ كَمَا سَنَّهُ رَسُولُ اللَّهِ ص

So these are the major limits of the Hajj, and upon him, after learning that is what he would be needy to regarding his Umrah and his Hajj, and what is necessary, from slaughtering (sacrificial animal), and shaving (head), and clipping (moustache), and pelting the rocks, until he has fulfilled that just as Allah^-azwj has Obligated and just as Rasool-Allah^-saww had conducted (made it a Sunnah).

وَ كِبَارُ حُدُودِ الصَّوْمِ أَرْبَعَةٌ وَ هِيَ اجْتِنَابُ الْأَكْلِ وَ الشُّرْبِ وَ النِّكَاحِ وَ الِارْتِمَاسِ فِي الْمَاءِ

And the major limits of the Sawm are four, and these are shunning the eating, and the drinking, and the ‘النِّكَاحِ’ relationships, and the immersing in the water.

فَهَذِهِ كِبَارُ حُدُودِ الصَّوْمِ وَ عَلَيْهِ بَعْدَ ذَلِكَ أَنْ يَجْتَنِبَ الْقَيْ‏ءَ مُتَعَمِّداً وَ الْكَذِبَ وَ قَوْلَ الزُّورِ وَ إِنْشَادَ الشِّعْرِ وَ غَيْرَ ذَلِكَ مِمَّا قَدْ نُهِيَ عَنْهُ وَ جَاءَ بِهِ الْخَبَرُ مِمَّا سَنَّهُ رَسُولُ اللَّهِ ص وَ أَمَرَ بِهِ

So these are the major limits of the Sawm, and upon him, after that is that he should shun the vomiting deliberately, and the lying, and the false word, and prosing the poetry (worldly poems) and other than that from what he has been forbidden from and the Hadeeth has come with from what Rasool-Allah^-saww had made it a Sunnah and had instructed with.

وَ كِبَارُ حُدُودِ الْوُضُوءِ لِلصَّلَاةِ أَرْبَعَةٌ وَ هِيَ غَسْلُ الْوَجْهِ وَ الْيَدَيْنِ إِلَى الْمَرَافِقِ وَ الْمَسْحُ عَلَى الرَّأْسِ وَ الْمَسْحُ عَلَى الرِّجْلَيْنِ إِلَى الْكَعْبَيْنِ كَمَا أَمَرَ اللَّهُ وَ سَائِرُ ذَلِكَ سُنَّةٌ

And the major limits of the wud’u (Wazu) are four, and these are – washing the face, and the two hands up to the elbows, and the wiping upon the head, and the wiping upon the two feet up to the ankles just as Allah^-azwj has Commanded, and rest of that is Sunnah.

وَ كِبَارُ حُدُودِ وَلَايَةِ الْإِمَامِ الْمَفْرُوضِ الطَّاعَةِ أَنْ يَعْلَمَ أَنَّهُ مَعْصُومٌ مِنَ الْخَطَاءِ وَ الزَّلَلِ وَ الْعَمْدِ وَ مِنَ الذُّنُوبِ كُلِّهَا صَغِيرِهَا وَ كَبِيرِهَا لَا يَزِلُّ وَ لَا يَخْطَأُ وَ لَا يَلْهُو بِشَيْ‏ءٍ مِنَ الْأُمُورِ الْمُوبِقَةِ لِلدِّينِ وَ لَا بِشَيْ‏ءٍ مِنَ الْمَلَاهِي

And major limits of Wilayah of the Imam^-asws of obligatory obedience is that he should know that he^-asws is infallible from the mistakes, and the slips, and the deliberation, and from the sins, all of them, their minor ones, and their major ones. He^-asws neither slips, nor makes a mistake, nor plays with anything from the matters detracting from the religion, nor with anything from the amusements.

وَ أَنَّهُ أَعْلَمُ النَّاسِ بِحَلَالِ اللَّهِ‏ وَ حَرَامِهِ وَ فَرَائِضِهِ وَ سُنَنِهِ وَ أَحْكَامِهِ مُسْتَغْنٍ عَنْ جَمِيعِ الْعَالَمِ وَ غَيْرُهُ مُحْتَاجٌ إِلَيْهِ وَ أَنَّهُ أَسْخَى النَّاسِ وَ أَشْجَعُ النَّاسِ

And he^-asws is most knowledgeable of the people with the Permissibles of Allah^-azwj and His^‑azwj Prohibitions, and His^-azwj obligations, and His^-azwj Sunnah, and His^-azwj rulings. He^-asws is needless from entirety of the world while others are needy to him^-asws, and he is most generous of the people and bravest of the people.

وَ الْعِلَّةُ فِي وُجُوبِ الْعِصْمَةِ أَنَّهُ إِنْ لَمْ يَكُنْ مَعْصُوماً لَمْ يُؤْمَنْ مِنْهُ أَنْ يَدْخُلَ فِي بَعْضِ مَا يَدْخُلُ فِيهِ النَّاسُ مِنِ ارْتِكَابِ الْمَحَارِمِ بِغَلَبَةِ الشَّهَوَاتِ

And the reason in obligating the infallibility is that if he^-asws does not happen to be infallible, there would be no safety from him^-asws that he^-asws mighty enter into some of what the people have entered into, from indulging in the Prohibitions by the overcoming of the lustful desires.

فَإِذَا دَخَلَ فِي شَيْ‏ءٍ مِنَ الذُّنُوبِ احْتَاجَ إِلَى مَنْ يُقِيمُ عَلَيْهِ الْحُدُودَ الَّتِي فَرَضَهَا اللَّهُ وَ لَا يَجُوزُ أَنْ يَكُونَ إِمَاماً عَلَى النَّاسِ مُؤَدِّياً لَهُمْ مَنْ يَكُونُ بِهَذِهِ الصِّفَةِ مِنِ ارْتِكَابِ الذُّنُوبِ

So when he^-asws were to enter into anything from the sins, he^-asws would be needy to someone who can establish the legal penalty upon him^-asws which Allah^-azwj has Imposed, and it is not allowed that he^-asws should be an Imam^-asws upon the people, fulfilling to them, one who happens to be with these characteristics, from indulging in the sins.

وَ الْعِلَّةُ فِي أَنْ يَكُونَ أَعْلَمَ النَّاسِ أَنَّهُ إِنْ لَمْ يَكُنْ عَالِماً بِجَمِيعِ الْحَلَالِ وَ الْحَرَامِ وَ فُنُونِ الْعُلُومِ الَّتِي يَحْتَاجُ النَّاسُ إِلَيْهَا فِي أُمُورِ دِينِهِمْ وَ دُنْيَاهُمْ لَمْ يُؤْمَنْ مِنْهُ أَنْ يُقَلِّبَ شَرَائِعَ اللَّهِ وَ أَحْكَامَهُ وَ حُدُودَهُ

And the reason in him^-asws being the most knowledgeable of the people is that if he^-asws does not happen to know entirety of the Permissibles and the Prohibitions, and the skills of the knowledge which the people are needy to regarding the affairs of their religion and their world, there would be no safety from him^-asws that he^-asws might overturn the laws of Allah^‑azwj and His^-azwj rulings, and His^-azwj legal penalties.

فَيَقْطَعَ مَنْ لَا يَجِبُ عَلَيْهِ الْقَطْعُ وَ يَقْتُلَ وَ يَصْلِبَ السَّارِقَ وَ يَحُدَّ وَ يَضْرِبَ الْمُحَارِبَ

So he^-asws might (end up) cutting the one, the cutting is not obligated upon him, and kill and crucify the thief, and apply the legal penalty and beat the enemy soldier.

وَ الْعِلَّةُ فِي أَنَّهُ يَجِبُ أَنْ يَكُونَ أَسْخَى النَّاسِ أَنَّهُ خَازِنُ الْمُسْلِمِينَ وَ الْمُؤْتَمَنُ عَلَى أَمْوَالِهِمْ وَ فَيْئِهِمْ وَ إِنْ لَمْ يَكُنْ سَخِيّاً تَاقَتْ نَفْسُهُ إِلَى أَمْوَالِهِمْ فَأَخَذَهَا

And the reason regarding that it is obligatory that he^-asws should be most generous of the people is because he^-asws is a treasurer of the Muslims, and the one entrusted upon their wealth, and their war booty. And if he does not happen to be generous, he^-asws might crave himself^-asws to their wealth, so he^-asws would take it.

وَ الْعِلَّةُ فِي أَنَّهُ يَجِبُ أَنْ يَكُونَ أَشْجَعَ النَّاسِ لِأَنَّهُ فِئَةُ الْمُسْلِمِينَ إِلَيْهِ يَرْجِعُونَ فِي الْحُرُوبِ وَ إِنْ لَمْ يَكُنْ أَشْجَعَهُمْ لَمْ يُؤْمَنْ مِنْهُ أَنْ يَهْرُبَ وَ يَفِرَّ مِنَ الزَّحْفِ وَ يُسَلِّمَهُمْ لِلْقَتْلِ وَ الْعَطَبِ

And the reason regarding that it is obligatory for him^-asws to be braves of the people is because the war booty of the Muslims is to him^-asws. They will be returning in the wards, and if he does not happen to be their braves, there would be no safety from him^-asws that he^-asws might flee from the march and submit them to the killing and the persecution.

فَيَبُوءَ بِغَضَبٍ مِنَ اللَّهِ كَمَا قَالَ عَزَّ وَ جَلَ‏ وَ مَنْ يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ إِلَّا مُتَحَرِّفاً لِقِتالٍ أَوْ مُتَحَيِّزاً إِلى‏ فِئَةٍ فَقَدْ باءَ بِغَضَبٍ مِنَ اللَّهِ‏ فَلَا يَجُوزُ أَنْ يَفِرَّ مِنَ الْحَرْبِ وَ يَبُوءَ بِغَضَبٍ مِنَ اللَّهِ

So they would incur the Wrath from Allah^-azwj just as the Mighty and Majestic Said: And the one who turns his back to them on that day – except for a strategy of battle or retreating to a group – so he has incurred Wrath from Allah, [8:16]. Thus it is not allowed that he^-asws should flee from the wat and incur the Wrath from Allah^-azwj.

وَ جَعَلَ اللَّهُ جَلَّ وَ عَزَّ لِهَذِهِ الْفَرَائِضِ الْأَرْبَعِ دَلَالَتَيْنِ وَ هُمَا أَعْظَمُ الدَّلَائِلِ فِي السَّمَاءِ الشَّمْسُ وَ الْقَمَرُ فَدَلَالَةُ الصَّلَاةِ الَّتِي هِيَ أَعْظَمُ هَذِهِ الْأَرْبَعَةِ وَ هِيَ عَمُودُ الدِّينِ وَ هِيَ أَشْرَفُهَا وَ أَجَلُّهَا الشَّمْسُ

And Allah^-azwj Majestic and Mighty Made two evidence’s for these four obligations, and these are two mighty evidence’s in the sky, the sun, and the moon. The evidence of the Salat is which is mightier than these four, and it is a pillar of the religion, and it is its noblest, and its most majestic, the sun.

يَقُولُ اللَّهُ جَلَّ وَ عَزَّ أَقِمِ الصَّلاةَ لِدُلُوكِ الشَّمْسِ إِلى‏ غَسَقِ اللَّيْلِ وَ قُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كانَ مَشْهُوداً

Allah^-azwj Majestic and Mighty Says: Establish the Salat (from) the decline of the sun (midday) to the darkness of the night, and recitation at dawn. Surely the recitation at dawn was always witnessed [17:78].

فَلَا تُعْرَفُ مَوَاقِيتُ الصَّلَاةِ إِلَّا بِالشَّمْسِ أَوَّلُهَا الزَّوَالُ عَنْ كَبِدِ السَّمَاءِ وَ هُوَ وَقْتُ الظُّهْرِ ثُمَّ الْعَصْرُ بَعْدَهَا وَ دَلِيلُهَا مَا تَقَدَّمَ مِنَ الزَّوَالِ وَ الْمَغْرِبُ إِذَا سَقَطَ الْقُرْصُ‏ وَ هُوَ مِنَ الشَّمْسِ‏ وَ الْعِشَاءُ الْآخِرَةُ إِذَا ذَهَبَ الشَّفَقُ وَ هُوَ مِنَ الشَّمْسِ وَ صَلَاةُ الْفَجْرِ إِذَا طَلَعَ الْفَجْرُ وَ هُوَ مِنَ الشَّمْسِ

The timings of the Salat cannot be recognised except by the sun. Its first is the decline from the middle of the sky, and it is the time of Al-Zohr, then Al-Asr after it, and its evidence is what proceeds from the decline, and Al-Maghrib is when the disc drops, and it is from the sun, and Al-Isha the last is when the redness goes away, and it is from the sun, and Salat Al-Fajr is when the dawn emerges, and it is from the sun.

وَ جَعَلَ عَزَّ وَ جَلَّ دَلَالَةَ الزَّكَاةِ مُشْتَرَكَةً بَيْنَ الشَّمْسِ وَ الْقَمَرِ فَإِذَا حَالَ الْحَوْلُ وَجَبَتِ الزَّكَاةُ

And the Mighty and Majestic Made evidence of the Zakat as participant between the sun and the moon. When the year passes by, the Zakat is obligated.

وَ جَعَلَ دَلَالَةَ الْحَجِّ وَ الصَّوْمِ الْقَمَرَ لَا تُعْرَفُ هَاتَانِ الْفَرِيضَتَانِ إِلَّا بِالْقَمَرِ لِقَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى‏ يَسْئَلُونَكَ عَنِ الْأَهِلَّةِ قُلْ هِيَ مَواقِيتُ لِلنَّاسِ وَ الْحَجِ‏

And He^-azwj Made evidence of the Hajj and the fasting to be the moon. These two obligations cannot be, except by the moon due to Words of Allah^-azwj Blessed and Exalted: They are asking you about the crescent. Say: ‘These are timings for the people and the Hajj’; [2:189].

وَ قَوْلِهِ جَلَّ وَ عَزَّ شَهْرُ رَمَضانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدىً لِلنَّاسِ وَ بَيِّناتٍ مِنَ الْهُدى‏ وَ الْفُرْقانِ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ‏ فَفَرَضَ الْحَجَّ وَ الصَّوْمَ لَا يُعْرَفُ إِلَّا بِالشُّهُورِ وَ الشُّهُورُ لَا تُعْرَفُ إِلَّا بِالْقَمَرِ دُونَ الشَّمْسِ.

And Words of Mighty and Majestic: The Month of Ramazan is that in which the Quran was Revealed, a Guidance for the people, and clear evidence from the Guidance and the Furqan; therefore whoever of you is present in the Month, so let him Fast during it, [2:185]. He^-azwj Obligated the Hajj and the fasting. These cannot be recognised except by the months, and the months cannot be recognised except the moon, besides the sun’’.[145]

40- تَفْسِيرُ النُّعْمَانِيِّ، بِإِسْنَادِهِ عَنِ الصَّادِقِ ع عَنْ أَمِيرِ الْمُؤْمِنِينَ ص قَالَ: أَمَّا مَا فَرَضَهُ اللَّهُ سُبْحَانَهُ فِي كِتَابِهِ فَدَعَائِمُ الْإِسْلَامِ وَ هِيَ خَمْسُ دَعَائِمَ وَ عَلَى هَذِهِ الْفَرَائِضِ الْخَمْسِ بُنِيَ الْإِسْلَامُ

Tafseer Al Numani – By his chain,

‘From Al-Sadiq^-asws, from Amir Al-Momineen^-asws having said: ‘As for what Allah^-azwj the Glorious has Obligated in His^-azwj Book are the pillars of Al-Islam, and these are five pillars, and based upon these five obligations, Al-Islam is built.

فَجَعَلَ سُبْحَانَهُ لِكُلِّ فَرِيضَةٍ مِنْ هَذِهِ الْفَرَائِضِ أَرْبَعَةَ حُدُودٍ لَا يَسَعُ أَحَداً جَهْلُهَا أَوَّلُهَا الصَّلَاةُ ثُمَّ الزَّكَاةُ ثُمَّ الصِّيَامُ ثُمَّ الْحَجُّ ثُمَّ الْوَلَايَةُ وَ هِيَ خَاتِمَتُهَا وَ الْجَامِعَةُ لِجَمِيعِ الْفَرَائِضِ وَ السُّنَنِ

The Glorious Made four limits (to be) for each obligation from these obligations. There is no leeway for anyone to be ignorant of these. The first of these is the Salat, then the Zakat, then the fasts, then the Hajj, then the Wilayah, and it is their seal, and a summary of entirety of the obligations and the Sunnahs.

كِتَابُ الطُّرَفِ، لِلسَّيِّدِ عَلِيِّ بْنِ طَاوُسٍ رَضِيَ اللَّهُ عَنْهُ بِإِسْنَادِهِ إِلَى عِيسَى بْنِ الْمُسْتَفَادِ مِمَّا رَوَاهُ فِي كِتَابِ الْوَصِيَّةِ قَالَ حَدَّثَنِي مُوسَى بْنُ جَعْفَرٍ ع قَالَ: سَأَلْتُ أَبِي جَعْفَرَ بْنَ مُحَمَّدٍ ع عَنْ بَدْءِ الْإِسْلَامِ كَيْفَ أَسْلَمَ عَلِيٌّ وَ كَيْفَ أَسْلَمَتْ خَدِيجَةُ

‘Kitab Al Turaf’ of the Seyyid Ali Bin Tawoos, may Allah^-azwj be Pleased with him, by his chain to Isa Bin Al-Mustafad, from what is reported in the book ‘Al Wasiya’, he said,

‘It is narrated to me by Musa^-asws Bin Ja’far^-asws having said; ‘I^-asws asked my^-asws father^-asws Ja’far^-asws Bin Muhammad^-asws about the beginning of Al-Islam, how Ali^-asws announced his^‑asws Islam, and how (Syeda) Khadeeja^-as announced her^-asws Islam.

فَقَالَ لِي أَبِي إِنَّهُمَا لَمَّا دَعَاهُمَا رَسُولُ اللَّهِ ص فَقَالَ يَا عَلِيُّ وَ يَا خَدِيجَةُ إِنَّ جَبْرَئِيلَ عِنْدِي يَدْعُوكُمَا إِلَى بَيْعَةِ الْإِسْلَامِ فَأَسْلِمَا تَسْلَمَا وَ أَطِيعَا تَهْدِيَا

My^-asws father^-asws said to me^-asws: ‘When Rasool-Allah^-saww called them^-asws both, he^-saww said: ‘O Ali^-asws and O Khadeeja^-as! Jibraeel^-as is with me^-saww calling you^-asws both to pledge allegiance of Al-Islam, so submit submissively and obey, you^-asws will be guided!’

فَقَالا فَعَلْنَا وَ أَطَعْنَا يَا رَسُولَ اللَّهِ

They^-asws both said: ‘We^-asws have done so and obey, O Rasool-Allah^-saww!’

فَقَالَ إِنَّ جَبْرَئِيلَ عِنْدِي يَقُولُ لَكُمَا إِنَّ لِلْإِسْلَامِ شُرُوطاً وَ عُهُوداً وَ مَوَاثِيقَ فَابْتَدِيَاهُ بِمَا شَرَطَ اللَّهُ عَلَيْكُمَا لِنَفْسِهِ وَ لِرَسُولِهِ أَنْ تَقُولَا نَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ فِي مُلْكِهِ وَ لَمْ يَلِدْهُ وَالِدٌ وَ لَمْ يَتَّخِذْ صَاحِبَةً إِلَهاً وَاحِداً مُخْلِصاً

He^-saww said: ‘Jibraeel^-as is with me^-saww. He^-saww is saying to you^-asws both that there are conditions for Al-Islam and pacts, and covenants, so begin it with what Allah^azwj has Stipulated upon you^-asws for Himself and for His^-azwj Rasool^-saww that you^-asws should be saying: ‘We^-asws testify that there is no god except Allah^-azwj Alone, there is no associate for Him^-azwj in His^-azwj Kingdom, and He^-azwj and a parent did not beget im^-azwj, and He^-azwj did not take a companion. (He^-azwj) is One God purely.

وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ أَرْسَلَهُ إِلَى النَّاسِ كَافَّةً بَيْنَ يَدَيِ السَّاعَةِ وَ نَشْهَدُ أَنَّ اللَّهَ يُحْيِي وَ يُمِيتُ وَ يَرْفَعُ وَ يَضَعُ وَ يُغْنِي وَ يُفْقِرُ وَ يَفْعَلُ ما يَشاءُ وَ يَبْعَثُ مَنْ فِي الْقُبُورِ

And Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww. He^-azwj has Sent him^-saww to all the people in front of the Hour. And we^-asws testify that Allah^-azwj Causes to live and dies, and He^-azwj Raises and Drops, and Enriches and Impoverishes, and He^-azwj Does whatever He^-azwj so Desires and He^-azwj will Resurrect the ones in the graves’’.

قَالا شَهِدْنَا

They^-asws said: ‘We^-asws testify!’

قَالَ وَ إِسْبَاغُ الْوُضُوءِ عَلَى الْمَكَارِهِ غَسْلُ الْوَجْهِ وَ الْيَدَيْنِ وَ الذِّرَاعَيْنِ وَ مَسْحُ الرَّأْسِ وَ الرِّجْلَيْنِ إِلَى الْكَعْبَيْنِ وَ غُسْلُ الْجَنَابَةِ فِي الْحَرِّ وَ الْبَرْدِ

He^-asws said: ‘And perfect the wud’u upon its difficulties – washing the face, and the hands, and the forearms, and wiping the head, and the legs up to the ankles, and washing the obligatory impurities in the heat and the cold.

وَ إِقَامُ الصَّلَاةِ وَ أَخْذُ الزَّكَاةِ مِنْ حِلِّهَا وَ وَضْعِهَا فِي أَهْلِهَا وَ حِجُّ الْبَيْتِ وَ صَوْمُ شَهْرِ رَمَضَانَ وَ الْجِهَادُ فِي سَبِيلِ اللَّهِ وَ بِرُّ الْوَالِدَيْنِ وَ صِلَةُ الرَّحِمِ وَ الْعَدْلُ فِي الرَّعِيَّةِ وَ الْقَسْمُ بِالسَّوِيَّةِ وَ الْوُقُوفُ عِنْدَ الشُّبْهَةِ إِلَى الْوُصُولِ إِلَى الْإِمَامِ فَإِنَّهُ لَا شُبْهَةَ عِنْدَهُ

And establishing the Salat, taking the Zakat from its Permissible and placing it among its rightful ones, and Hajj of the House, and fasting month of Ramazan, and the Jihad in the Way of Allah^-saww, and righteousness with the parents, and connecting the kinship, and the justice among the citizens, and apportioning with the equalness, and pausing at the doubts to connect to the Imam^-asws for there is no doubt in his^-asws presence.

وَ طَاعَةُ وَلِيِّ الْأَمْرِ بَعْدِي وَ مَعْرِفَتُهُ فِي حَيَاتِي وَ بَعْدَ مَوْتِي وَ الْأَئِمَّةُ مِنْ بَعْدِهِ وَاحِداً وَاحِداً وَ مُوَالاةُ أَوْلِيَاءِ اللَّهِ وَ مُعَادَاةُ أَعْدَاءِ اللَّهِ وَ الْبَرَاءَةُ مِنَ الشَّيْطَانِ الرَّجِيمِ وَ حِزْبِهِ وَ أَشْيَاعِهِ

And obedience to Master^-asws of the command after me^-saww and recognising him^-asws during my^-saww lifetime and after my^-saww death, and the Imams^-asws from after him^-asws, one by one, and friendship with friends of Allah^-azwj and enmity with enemies of Allah^-azwj, and the disavowing from the Pelted Satan^-la and his^-la party and his^-la loyalty.

وَ الْبَرَاءَةُ مِنَ الْأَحْزَابِ تَيْمٍ وَ عَدِيٍّ وَ أُمَيَّةَ وَ أَشْيَاعِهِمْ وَ أَتْبَاعِهِمْ وَ الْحَيَاةُ عَلَى دِينِي وَ سُنَّتِي وَ دِينِ وَصِيِّي وَ سُنَّتِهِ إِلَى يَوْمِ الْقِيَامَةِ وَ الْمَوْتُ عَلَى مِثْلِ ذَلِكَ وَ تَرْكُ شُرْبِ الْخَمْرِ وَ مُلَاحَاةُ النَّاسِ

And the disavowing from the allies of (clans of) Taym and Aday and Umayya, and their loyalists, and their followers, and living upon my^-saww religion and my^-saww Sunnah, and religion of my^-saww successor^-asws and his^-asws Sunnah up to the Day of Qiyamah, and the death upon similar to that, and neglect the wine and vanities of the people.

يَا خَدِيجَةُ فَهِمْتِ مَا شَرَطَ رَبُّكِ عَلَيْكِ

O Khadeeja^-as! Do you^-as understand what your^-as Lord^-azwj has Stipulated upon you^-as?’

قَالَتْ نَعَمْ وَ آمَنْتُ وَ صَدَّقْتُ وَ رَضِيتُ وَ سَلَّمْتُ

She^-as said: ‘Yes, and I^-as believe, and have ratified, and submitted’.

قَالَ عَلِيٌّ ع وَ أَنَا عَلَى ذَلِكَ

Ali^-asws said: ‘And I^-asws am upon that’.

فَقَالَ يَا عَلِيُّ تُبَايِعُهُ عَلَى مَا شَرَطْتُ عَلَيْكَ

He^-saww said: ‘O Ali^-asws! Do you^-asws pledge upon what has been Stipulated upon you^-asws?’

قَالَ نَعَمْ

He^-asws said: ‘Yes’.

قَالَ فَبَسَطَ رَسُولُ اللَّهِ كَفَّهُ فَوَضَعَ كَفَّ عَلِيٍّ ع فِي كَفِّهِ فَقَالَ بَايِعْنِي يَا عَلِيُّ عَلَى مَا شَرَطْتُ عَلَيْكَ وَ أَنْ تَمْنَعَنِي مِمَّا تَمْنَعُ مِنْهُ نَفْسَكَ

He (the narrator) said, ‘Rasool-Allah^-saww extended his^-saww palm and placed the palm of Ali^‑asws in his^-saww palm. He^-saww said: ‘O Ali^-asws! Based upon what I^-saww have stipulated upon you^-asws, and that you^-asws will defend me^-saww from what you^-asws defend yourself^-asws’.

فَبَكَى عَلِيٌّ ع فَقَالَ بِأَبِي وَ أُمِّي لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ

Ali^-asws wept. He^-asws said: ‘By my^-asws father^-as and my^-asws mother^-as! There is neither any might nor strength except with Allah^-azwj!’

فَقَالَ رَسُولُ اللَّهِ ص اهْتَدَيْتَ وَ رَبِّ الْكَعْبَةِ وَ رَشَدْتَ وَ وُفِّقْتَ وَ أَرْشَدَكَ اللَّهُ يَا خَدِيجَةُ ضَعِي يَدَكِ فَوْقَ يَدِ عَلِيٍّ فَبَايِعِي لَهُ

Rasool-Allah^-saww said: ‘You^-asws are Guided, by the Lord^-azwj of Kabah, and rightfully guided, and harmonised, and may Allah^-azwj Guide you^-as, O Khadeeja^-as. Place your^-as hand upon the hand of Ali^-asws and pledge allegiance to him^-asws’.

فَبَايَعَتْ عَلَى مِثْلِ مَا بَايَعَ عَلَيْهِ عَلِيُّ بْنُ أَبِي طَالِبٍ ع عَلَى أَنَّهُ لَا جِهَادَ عَلَيْهِ ثُمَّ قَالَ يَا خَدِيجَةُ هَذَا عَلِيٌّ مَوْلَاكِ وَ مَوْلَى الْمُؤْمِنِينَ وَ إِمَامُهُمْ بَعْدِي

She^-as pledged based upon similar to what Ali^-asws Bin Abu Talib^-asws had pledged upon that there is no Jihad upon him^-saww. Then he^-saww said: ‘O Khadeeja^-as! This is Ali^-asws, your^-asws Master^-asws, and Master^-asws of the Momineen and their Imam^-asws after me^-saww’.

قَالَتْ صَدَقْتَ يَا رَسُولَ اللَّهِ قَدْ بَايَعْتُهُ عَلَى مَا قُلْتَ أُشْهِدُ اللَّهَ وَ أُشْهِدُكَ وَ كَفَى بِاللَّهِ شَهِيداً عَلِيماً.

She^-as said: ‘You^-saww speak the truth, O Rasool-Allah^-saww! I^-as pledge to him^-asws based upon what you^-saww said. I^-as keep Allah^-azwj as Witness, and you^-saww as witness, and suffice with Allah^-azwj as a Witness, a Knower’’.

وَ عَنْهُ عَنْ أَبِيهِ قَالَ: دَعَا رَسُولُ اللَّهِ ص أَبَا ذَرٍّ وَ سَلْمَانَ وَ الْمِقْدَادَ فَقَالَ لَهُمْ تَعْرِفُونَ شَرَائِعَ الْإِسْلَامِ وَ شُرُوطَهُ

And from him^-asws, from his^-asws father^-asws having said: ‘Rasool-Allah^-saww called Abu Zarr^-ra and Salman^-ra and Al-Miqdad^-ra. He^-saww said to them^-ra: ‘Do you^-ra know the laws of Al-Islam and its conditions?’

قَالُوا نَعْرِفُ مَا عَرَّفَنَا اللَّهُ وَ رَسُولُهُ

They^-ra said, ‘We^-ra know what Allah^-azwj and His^-azwj Rasool^-saww have introduced to us^-as’.

فَقَالَ هِيَ وَ اللَّهِ أَكْثَرُ مِنْ أَنْ تُحْصَى أَشْهِدُونِي عَلَى أَنْفُسِكُمْ‏ وَ كَفى‏ بِاللَّهِ شَهِيداً وَ مَلَائِكَتَهُ عَلَيْكُمْ بِشَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ مُخْلِصاً لَا شَرِيكَ لَهُ فِي سُلْطَانِهِ وَ لَا نَظِيرَ لَهُ فِي مُلْكِهِ

He^-saww said: ‘By Allah^-azwj! These are more than can be counted. Keep me^-saww as witness upon yourselves^-as and suffice with Allah^-azwj as Witness, and His^-azwj Angels upon you with the testimony that there is no god except Allah^-azwj, purely, there is no associate for Him^-azwj in His^‑azwj Authority, nor is there a peer for Him^-azwj in His^-azwj Kingdom.

وَ أَنِّي رَسُولُ اللَّهِ بَعَثَنِي بِالْحَقِّ وَ أَنَّ الْقُرْآنَ إِمَامٌ مِنَ اللَّهِ وَ حَكَمٌ عَدْلٌ وَ أَنَّ الْقِبْلَةَ قِبْلَتِي شَطْرَ الْمَسْجِدِ الْحَرَامِ لَكُمْ قِبْلَةٌ

And I^-saww am Rasool^-saww of Allah^-azwj. He^-azwj Sent me^-saww with the truth, and that the Quran is an Imam from Allah^-azwj and a just Judgment, and that the Qiblah is my^-saww Qiblah towards the Sacred Masjid a Qiblah for you^-ra.

وَ أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ وَصِيَّ مُحَمَّدٍ أَمِيرُ الْمُؤْمِنِينَ وَ مَوْلَاهُمْ وَ أَنَّ حَقَّهُ مِنَ اللَّهِ مَفْرُوضٌ وَاجِبٌ وَ طَاعَتَهُ طَاعَةُ اللَّهِ وَ رَسُولِهِ وَ الْأَئِمَّةَ مِنْ وُلْدِهِ

And that Ali^-asws Bin Abu Talib^-asws successor^-asws of Muhammad^-saww is Emir of the Momineen and their Master^-ra, and that his^-asws right is Imposed from Allah^-azwj, obligatory, and obeying him^-asws is obeying Allah^-azwj and His^-azwj Rasool^-saww and the Imams^-asws from his^-asws sons^-asws.

وَ أَنَّ مَوَدَّةَ أَهْلِ بَيْتِهِ مَفْرُوضَةٌ وَاجِبَةٌ عَلَى كُلِّ مُؤْمِنٍ وَ مُؤْمِنَةٍ مَعَ إِقَامَةِ الصَّلَاةِ لِوَقْتِهَا وَ إِخْرَاجِ الزَّكَاةِ مِنْ حِلِّهَا وَ وَضْعِهَا فِي أَهْلِهَا وَ إِخْرَاجِ الْخُمُسِ مِنْ كُلِّ مَا يَمْلِكُهُ أَحَدٌ مِنَ النَّاسِ حَتَّى يَرْفَعَهُ إِلَى وَلِيِّ الْمُؤْمِنِينَ وَ أَمِيرِهِمْ وَ بَعْدَهُ [إِلَى‏] وُلْدِهِ

And that cordiality of People^-asws of his^-asws Household is necessary, obligatory upon every Momin and Momina, along with establishing the Salat at its timings, and extracting the Zakat from its Permissible and placing it among its rightful ones and extracting the Khums from all what everyone from the people owns until he raises it to the Guardian^-asws of the Momineen and their Emir, and after him^-asws to his^-asws son^-asws.

فَمَنْ عَجَزَ وَ لَمْ يَقْدِرْ إِلَّا عَلَى الْيَسِيرِ مِنَ الْمَالِ فَلْيَدْفَعْ ذَلِكَ إِلَى الضَّعِيفِينَ مِنْ أَهْلِ بَيْتِي مِنْ وُلْدِ الْأَئِمَّةِ فَإِنْ لَمْ يَقْدِرْ فَلِشِيعَتِهِمْ مِمَّنْ لَا يَأْكُلُ بِهِمُ النَّاسَ وَ لَا يُرِيدُ بِهِمْ إِلَّا اللَّهَ وَ مَا وَجَبَ عَلَيْهِمْ مِنْ حَقِّي وَ الْعَدْلِ فِي الرَّعِيَّةِ وَ الْقَسْمِ بِالسَّوِيَّةِ وَ الْقَوْلِ بِالْحَقِّ

The one who is frustrated and it’s not able except upon the little from the wealth, let him hand over that to the weak ones from People^-asws of my^-saww Household, from the children of the Imams^-asws. If he is not able, then to their^-asws Shias, from the ones the people are not eating with them, and not intending except Allah^-azwj with them, and what is obligatory upon them from my^-saww rights, and the justice among the citizens, and the apportioning with the equality, and the word (speaking) with truth.

وَ أَنَّ حُكْمَ الْكِتَابِ عَلَى مَا عَمِلَ عَلَيْهِ أَمِيرُ الْمُؤْمِنِينَ وَ الْفَرَائِضَ عَلَى كِتَابِ اللَّهِ وَ أَحْكَامِهِ وَ إِطْعَامِ الطَّعَامِ عَلَى حُبِّهِ وَ حِجِّ الْبَيْتِ وَ الْجِهَادِ فِي سَبِيلِ اللَّهِ وَ صَوْمِ شَهْرِ رَمَضَانَ وَ غُسْلِ الْجَنَابَةِ وَ الْوُضُوءِ الْكَامِلِ عَلَى الْوَجْهِ وَ الْيَدَيْنِ وَ الذِّرَاعَيْنِ إِلَى الْمَرَافِقِ وَ الْمَسْحِ عَلَى الرَّأْسِ وَ الْقَدَمَيْنِ إِلَى الْكَعْبَيْنِ لَا عَلَى خُفٍّ وَ لَا عَلَى خِمَارٍ وَ لَا عَلَى عِمَامَةٍ

And that the judgment of the Book is based upon what Amir Al-Momineen^-asws had worked upon, and the obligations upon the Book of Allah^-azwj and its rulings, and feeding the food upon his^-asws love, and Hajj of the House, and the Jihad in the Way of Allah^-azwj, and fasting the month of Ramazan, and washing off the sexual impurity, and the perfect wud’u upon the faces, and the hands, and the forearms up to the elbows, and the wiping upon the head, and the feet upon to the ankles, not upon a sock nor upon a scarf, nor upon a turban.

وَ الْحُبِّ لِأَهْلِ بَيْتِي فِي اللَّهِ وَ حُبِّ شِيعَتِهِمْ لَهُمْ وَ الْبُغْضِ لِأَعْدَائِهِمْ وَ بُغْضِ مَنْ وَالاهُمْ وَ الْعَدَاوَةِ فِي اللَّهِ وَ لَهُ وَ الْإِيمَانِ بِالْقَدَرِ خَيْرِهِ وَ شَرِّهِ وَ حُلْوِهِ وَ مُرِّهِ وَ عَلَى أَنْ تُحَلِّلُوا حَلَالَ الْقُرْآنِ وَ تُحَرِّمُوا حَرَامَهُ

And the love of People^-asws of my^-saww Household, and love of their^-asws Shias for them, and the hatred of their^-asws enemies, and hatred for the ones befriending them, and the enmity for the Sake of Allah^-azwj and for Him^-azwj, and the belief in the pre-determination, its good and its evil, and its sweet and its bitter, and upon that you^-asws will permit the Permissible of the Quran and you^-ra shall prohibit its Prohibitions.

وَ تَعْمَلُوا بِالْأَحْكَامِ وَ تَرُدُّوا الْمُتَشَابِهَ إِلَى أَهْلِهِ فَمَنْ عَمِيَ عَلَيْهِ مِنْ عَمَلِهِ شَيْ‏ءٌ لَمْ يَكُنْ عَلِمَهُ مِنِّي وَ لَا سَمِعَهُ فَعَلَيْهِ بِعَلِيِّ بْنِ أَبِي طَالِبٍ فَإِنَّهُ قَدْ عَلِمَ كَمَا قَدْ عَلِمْتُهُ وَ ظَاهِرَهُ وَ بَاطِنَهُ وَ مُحْكَمَهُ وَ مُتَشَابِهَهُ

And you will work with the rulings and refer the issues to its rightful people. The one having blindness upon him from something from his work, his knowledge not being from me^-saww nor having heard it, so upon him is to be with Ali^-asws Bin Abu Talib^-asws, for he^-asws knows like what I^-saww have known, and its apparent and its hidden, and its decisive and its allegorical.

وَ هُوَ يُقَاتِلُ عَلَى تَأْوِيلِهِ كَمَا قَاتَلْتُ عَلَى تَنْزِيلِهِ وَ مُوَالاةِ أَوْلِيَاءِ اللَّهِ مُحَمَّدٍ وَ ذُرِّيَّتِهِ وَ الْأَئِمَّةِ خَاصَّةً مُوَالاةِ مَنْ وَالاهُمْ وَ شَايَعَهُمْ وَ الْبَرَاءَةِ وَ الْعَدَاوَةِ لِمَنْ عَادَاهُمْ وَ شَاقَّهُمْ كَعَدَاوَةِ الشَّيْطَانِ الرَّجِيمِ وَ الْبَرَاءَةِ مِمَّنْ شَايَعَهُمْ وَ تَابَعَهُمْ وَ الِاسْتِقَامَةِ عَلَى طَرِيقِ الْإِمَامِ

And he^-asws shall fight upon its interpretation just as I^-saww have fought upon its Revelation, and friendship with Guardians^-asws of Allah^-azwj, Muhammad^-saww and his^-saww offspring, and the Imams^-asws in particular, friendship with the ones befriending them^-asws and their loyalists, and the disavowing and the enmity to the one being inimical to them^-asws, being hard to them like the enmity of the Pelted Satan^-la, and the disavowing from the ones adhering to them and following them, and be steadfast upon the path of Eman.

وَ اعْلَمُوا أَنِّي لَا أُقَدِّمُ عَلَى عَلِيٍّ أَحَداً فَمَنْ تَقَدَّمَهُ فَهُوَ ظَالِمٌ وَ الْبَيْعَةُ بَعْدِي لِغَيْرِهِ ضَلَالَةٌ وَ فَلْتَةٌ وَ زَلَّةٌ الْأَوَّلُ ثُمَّ الثَّانِي ثُمَّ الثَّالِثُ وَ وَيْلٌ لِلرَّابِعِ ثُمَّ الْوَيْلُ لَهُ وَيْلٌ لَهُ وَ لِأَبِيهِ مَعَ وَيْلٍ لِمَنْ كَانَ قَبْلَهُ وَيْلٌ لَهُمَا وَ لِصَاحِبَيْهِمَا لَا غَفَرَ اللَّهُ لَهُمْ

And know that I^-saww do not advance anyone over Ali^-asws, so the one who advances (someone over) him^-asws, he is unjust; and the allegiance after me^-as to others is a straying, and an error and a slip. The first, then the second, then the third, and woe be unto the fourth! Then woe be to him! Woe be to him and to his father, along with woe for the one who was before him! Woe be to them both, and to their companions! May Allah^-azwj not Forgive them.

فَهَذِهِ شُرُوطُ الْإِسْلَامِ وَ مَا بَقِيَ أَكْثَرُ

So these are the conditions of Al-Islam, and what remains is more!’

قَالُوا سَمِعْنَا وَ أَطَعْنَا وَ قَبِلْنَا وَ صَدَّقْنَا وَ نَقُولُ مِثْلَ ذَلِكَ وَ نَشْهَدُ لَكَ عَلَى أَنْفُسِنَا بِالرِّضَا بِهِ أَبَداً حَتَّى نَقْدَمَ عَلَيْكَ آمِناً بِسِرِّهِمْ وَ عَلَانِيَتِهِمْ وَ رَضِينَا بِهِمْ أَئِمَّةً وَ هُدَاةً وَ مَوَالِيَ

They^-ra said: ‘We^-ra hear and obey, and we^-asws accept and ratify, and we^-ra are saying similar to that, and we^-ra testify for you^-saww upon ourselves^-ra with the agreement with it, for ever, until we^-ra proceed to you^-saww in safety with their^-asws secret, and their^-asws announcements, and our^-ra being pleased with them^-asws as Imams^-asws and guides, and Masters^-asws’.

قَالَ وَ أَنَا مَعَكُمْ شَهِيدٌ ثُمَّ قَالَ نَعَمْ وَ تَشْهَدُونَ أَنَّ الْجَنَّةَ حَقٌّ وَ هِيَ مُحَرَّمَةٌ عَلَى الْخَلَائِقِ حَتَّى أَدْخُلَهَا

He^-saww said: ‘And I^-saww am a witness with you^-ra’. Then he^-saww said: ‘Yes, and you^-ra should testify that the Paradise is true, and it is prohibited upon the creatures until I^-saww enter it’.

قَالُوا نَعَمْ

They^-ra said, ‘Yes’.

قَالَ تَشْهَدُونَ أَنَّ النَّارَ حَقٌّ وَ هِيَ مُحَرَّمَةٌ عَلَى الْكَافِرِينَ حَتَّى يَدْخُلَهَا أَعْدَاءُ أَهْلِ بَيْتِي وَ النَّاصِبُونَ لَهُمْ حَرْباً وَ عَدَاوَةً وَ لَاعِنُهُمْ وَ مُبْغِضُهُمْ وَ قَاتِلُهُمْ كَمَنْ لَعَنَنِي أَوْ أَبْغَضَنِي أَوْ قَاتَلَنِي هُمْ فِي النَّارِ

He^-saww said: ‘You^-ra should testify that the Fire is true, and it is prohibited unto the Kafirs until the enemies of People^-asws of my^-saww Household enter it, and the ones establishing war to them^-asws, and enmity, and the one cursing them^-asws, and hating them^-asws, and killing them^‑asws are like the ones cursing me^-saww, or hating me^-saww, or killing me^-asws. They would be in the Fire’.

قَالُوا شَهِدْنَا وَ عَلَى ذَلِكَ أَقْرَرْنَا

They^-ra said, ‘We^-ra testify and we^-ra accept upon that’.

قَالَ وَ تَشْهَدُونَ أَنَّ عَلِيّاً صَاحِبُ حَوْضِي وَ الذَّائِدُ عَنْهُ وَ هُوَ قَسِيمُ النَّارِ يَقُولُ ذَلِكِ لَكِ فَاقْبِضِيهِ ذَمِيماً وَ هَذَا لِي فَلَا تَقْرَبِيهِ فَيَنْجُو سَلِيماً

He^-saww said: ‘And you should testify that Ali^-asws is master of my^-saww Fountain, and the impeder from it, and he^-asws is divider of the Fire saying: ‘That one is for you, so seize him reprehensibly, and this one is for me^-asws, so do not go near it!’, so you^-ra will be rescued safely’.

قَالُوا شَهِدْنَا عَلَى ذَلِكَ وَ نُؤْمِنُ بِهِ

They^-ra said: ‘We^-ra testify upon that and believe in it!’

قَالَ وَ أَنَا عَلَى ذَلِكَ شَهِيدٌ.

He^-saww said: ‘And I^-saww am a witness upon that’’.[146]

وَ بِهَذَا الْإِسْنَادِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: لَمَّا هَاجَرَ النَّبِيُّ ص إِلَى الْمَدِينَةِ وَ حَضَرَ خُرُوجُهُ إِلَى بَدْرٍ دَعَا النَّاسَ إِلَى الْبَيْعَةِ فَبَايَعَ كُلَّهُمْ عَلَى السَّمْعِ وَ الطَّاعَةِ وَ كَانَ رَسُولُ اللَّهِ ص إِذَا خَلَا دَعَا عَلِيّاً فَأَخْبَرَهُ بِمَنْ يَفِي مِنْهُمْ وَ مَنْ لَا يَفِي وَ يَسْأَلُهُ كِتْمَانَ ذَلِكَ

And by this chain,

‘From Musa^-asws Bin Ja’far^-asws, from his^-asws father^-asws having said: ‘When the Prophet^-saww emigrated to Al Medina and his^-saww going out to (battle of) Badr presented, he^-saww called the people to the allegiance. All of them pledged upon the hearing and the obeying, and it was so that whenever Rasool-Allah^-saww was alone, he^-saww would call Ali^-asws and informed him^-asws with the loyal ones from them and the ones who were not loyal, and he^-saww would ask him^‑asws to conceal that (information).

ثُمَّ دَعَا رَسُولُ اللَّهِ ص عَلِيّاً وَ حَمْزَةَ وَ فَاطِمَةَ ع فَقَالَ لَهُمْ بَايِعُونِي بِيعَةَ الرِّضَا

Then Rasool-Allah^-saww called Ali^-asws, and Hamza^-as, and (Syeda) Fatima^-asws. He^-saww said to hem^-asws: ‘Pledge allegiance to me^-saww, the allegiance of being pleased!’

فَقَالَ حَمْزَةُ بِأَبِي أَنْتَ وَ أُمِّي عَلَى مَا نُبَايِعُ أَ لَيْسَ قَدْ بَايَعْنَا

Hamza^-as said: ‘By my^-as father and my^-as mother! Upon what should we^-as pledge? Haven’t’ we already pledged?’

فَقَالَ يَا أَسَدَ اللَّهِ وَ أَسَدَ رَسُولِهِ تُبَايِعُ لِلَّهِ وَ لِرَسُولِهِ بِالْوَفَاءِ وَ الِاسْتِقَامَةِ لِابْنِ أَخِيكَ إِذَنْ تَسْتَكْمِلَ الْإِيمَانَ

He^-saww said: ‘O lion of Allah^-azwj and lion of His^-azwj Rasool^-saww! You^-as should pledge allegiance to Allah^-azwj and His^-azwj Rasool^-saww for the loyalty, and the stead fasted-ness for the son^-saww of your^-as brother^-as, then you^-as will perfect the Eman’.

قَالَ نَعَمْ سَمْعاً وَ طَاعَةً وَ بَسَطَ يَدَهُ

He^-as said: ‘Yes, I^-as hear and obey!’, and he^-as extended his^-as hand’.

فَقَالَ لَهُمْ‏ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ‏ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ- وَ حَمْزَةُ سَيِّدُ الشُّهَدَاءِ وَ جَعْفَرٌ الطَّيَّارُ فِي الْجَنَّةِ وَ فَاطِمَةُ سَيِّدَةُ نِسَاءِ الْعَالَمِينَ وَ السِّبْطَانِ الْحَسَنُ وَ الْحُسَيْنُ سَيِّدَا شَبَابِ أَهْلِ الْجَنَّةِ

He^-saww said to them^-as: ‘The Hand of Allah^-azwj is above their hands – Ali Amir Al-Momineen^‑asws, and Hamza^-as chief of the martyrs, and Ja’far^-as the flier in the Paradise, and (Syeda) Fatima^-asws chieftess of women of the worlds, and the two grandsons^-asws Al-Hassan^‑asws and Al-Husayn^-asws, two chiefs of the youths of the people of Paradise!

هَذَا شَرْطٌ مِنَ اللَّهِ عَلَى جَمِيعِ الْمُسْلِمِينَ مِنَ الْجِنِّ وَ الْإِنْسِ أَجْمَعِينَ‏ فَمَنْ نَكَثَ فَإِنَّما يَنْكُثُ عَلى‏ نَفْسِهِ وَ مَنْ أَوْفى‏ بِما عاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْراً عَظِيماً ثُمَّ قَرَأَ إِنَّ الَّذِينَ يُبايِعُونَكَ إِنَّما يُبايِعُونَ اللَّهَ‏-

This is a condition from Allah^-azwj upon entirety of the Muslims, from the Jinn and the humans, altogether. So the one who breaks, is rather breaking against himself, and the one who fulfils with what Allah Covenanted upon him, would be Given a Mighty Recompense [48:10]’. Then he^-saww recited: Surely, those pledging allegiance to you are rather pledging their allegiances to Allah, [48:10]’.

قَالَ وَ لَمَّا كَانَتِ اللَّيْلَةُ الَّتِي أُصِيبَ حَمْزَةُ فِي يَوْمِهَا دَعَاهُ رَسُولُ اللَّهِ فَقَالَ يَا حَمْزَةُ يَا عَمَّ رَسُولِ اللَّهِ يُوشِكُ أَنْ تَغِيبَ غَيْبَةً بَعِيدَةً فَمَا تَقُولُ لَوْ وَرَدْتَ عَلَى اللَّهِ تَبَارَكَ وَ تَعَالَى وَ سَأَلَكَ عَنْ شَرَائِعِ الْإِسْلَامِ وَ شُرُوطِ الْإِيمَانِ

He^-asws said: ‘And when it was the night in which Hamza^-as was injured, during its day Rasool-Allah^-saww had called him^-as. He^-saww said: ‘O Hamza^-as! O uncle^-as of Rasool-Allah^-saww! There is no doubt that you^-as will be hidden for a long absence, so what would you^-as say if you^-as were to arrive to Allah^-azwj Blessed and Exalted and He^-azwj Asks you^-as about the laws of Al-Islam and conditions of the Eman?’

فَبَكَى حَمْزَةُ فَقَالَ بِأَبِي أَنْتَ وَ أُمِّي أَرْشِدْنِي وَ فَهِّمْنِي

Hamza^-as wept. He^-saww said: ‘By my^-as father and my^-as mother! Guide me^-as and make me^-as understand’.

فَقَالَ يَا حَمْزَةُ تَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ مُخْلِصاً وَ أَنِّي رَسُولُ اللَّهِ بَعَثَنِي بِالْحَقِّ

He^-saww said: ‘O Hamza^-ra! You^-as should testify that there is no god except Allah^-azwj sincerely, and I^-saww am Rasool^-saww of Allah^-azwj. He^-azwj has Sent me^-saww with the truth’.

قَالَ حَمْزَةُ شَهِدْتُ

Hamza^-as: ‘I^-as testify!’

قَالَ وَ أَنَّ الْجَنَّةَ حَقٌّ وَ أَنَّ النَّارَ حَقٌ‏ وَ أَنَّ السَّاعَةَ آتِيَةٌ لا رَيْبَ فِيها وَ أَنَّ الصِّرَاطَ حَقٌّ وَ الْمِيزَانَ حَقٌّ وَ مَنْ‏ يَعْمَلْ مِثْقالَ ذَرَّةٍ خَيْراً يَرَهُ وَ مَنْ يَعْمَلْ مِثْقالَ ذَرَّةٍ شَرًّا يَرَهُ‏ وَ فَرِيقٌ فِي الْجَنَّةِ وَ فَرِيقٌ فِي السَّعِيرِ وَ أَنَّ عَلِيّاً أَمِيرُ الْمُؤْمِنِينَ

He^-saww said: ‘And that the Paradise is true and that the Fire is true, and that the Hour is coming, there is no doubt in it, and the Bridge is true, and the Scale is true, So, one who does good of the weight of a particle would see it [99:7] And one who does evil of the weight of a particle would see it [9:8] A party would be in the Paradise, and a party would be in the inferno (Fire) [42:7], and that Ali^-asws is Emir of the Momineen’.

قَالَ حَمْزَةُ شَهِدْتُ وَ أَقْرَرْتُ وَ آمَنْتُ وَ صَدَّقْتُ

Hamza^-as said: ‘I^-as have testified, and accepted, and believed, and ratified!’

وَ قَالَ الْأَئِمَّةَ مِنْ ذُرِّيَّتِهِ الْحَسَنُ وَ الْحُسَيْنُ وَ الْإِمَامَةَ فِي ذُرِّيَّتِهِ

And he^-saww said: ‘The Imams^-asws from his^-asws children are Al-Hassan^-asws and Al-Husayn^-asws, and the Imamate is in their^-asws children’.

قَالَ حَمْزَةُ آمَنْتُ وَ صَدَّقْتُ

Hamza^-as said: ‘I^-as have believed and ratified!’

وَ قَالَ وَ فَاطِمَةَ سَيِّدَةُ نِسَاءِ الْعَالَمِينَ

And he^-saww said: ‘And (Syeda) Fatima^-asws is chieftess of women of the worlds’.

قَالَ نَعَمْ صَدَّقْتُ

He^-saww said: ‘Yes, I^-as have ratified!’

قَالَ وَ حَمْزَةَ سَيِّدُ الشُّهَدَاءِ وَ أَسَدُ اللَّهِ وَ أَسَدُ رَسُولِهِ وَ عَمُّ نَبِيِّهِ

He^-saww said: ‘And Hamza^-as is chief of the martyrs, and lion of Allah^-azwj, and lion of His^-azwj Rasool^-as, and uncle^-as of his^-as Prophet^-saww!’

فَبَكَى حَمْزَةُ حَتَّى سَقَطَ عَلَى وَجْهِهِ وَ جَعَلَ يُقَبِّلُ عَيْنَيْ رَسُولِ اللَّهِ ص

Hamza^-as wept until he^-as fell upon his^-as face and went on to kiss the eyes of Rasool-Allah^‑saww.

وَ قَالَ جَعْفَراً ابْنَ أَخِيكَ طَيَّارٌ فِي الْجَنَّةِ مَعَ الْمَلَائِكَةِ وَ أَنَّ مُحَمَّداً وَ آلَهُ خَيْرُ الْبَرِيَّةِ تُؤْمِنُ يَا حَمْزَةُ بِسِرِّهِمْ وَ عَلَانِيَتِهِمْ وَ ظَاهِرِهِمْ وَ بَاطِنِهِمْ وَ تَحْيَا عَلَى ذَلِكَ وَ تَمُوتُ وَ تُوَالِي مَنْ وَالاهُمْ وَ تُعَادِي مَنْ عَادَاهُمْ

And he^-saww said: ‘Ja’far^-as, the son^-as of your^-as brother^-as is a flier in the Paradise along with the Angels, and that Muhammad^-saww and his^-saww Progeny^-asws are best of the Created beings. Believe, O Hamza^-as, in their secrets, and their^-asws announcements, and their^-asws apparent, and their^-asws hidden, and you^-as shall live and die upon that and befriend the ones who befriend them^-asws and be inimical to the ones inimical to them^-asws’.

قَالَ نَعَمْ يَا رَسُولَ اللَّهِ أُشْهِدُ اللَّهَ وَ أُشْهِدُكَ‏ وَ كَفى‏ بِاللَّهِ شَهِيداً

He^-saww said: ‘Yes, O Rasool-Allah^-saww! I^-as keep Allah^-azwj as Witness, and you^-saww as witness, and suffice with Allah^-azwj as a Witness’.

فَقَالَ رَسُولُ اللَّهِ ص سَدَّدَكَ اللَّهُ وَ وَفَّقَكَ‏.

Rasool-Allah^-saww said: ‘May Allah^-azwj Guide you^-as and Harmonise you^-as!’’[147]

وَ بِهَذَا الْإِسْنَادِ عَنِ الْكَاظِمِ عَنْ أَبِيهِ ع قَالَ: دَعَا رَسُولُ اللَّهِ ص الْعَبَّاسَ عِنْدَ مَوْتِهِ فَخَلَا بِهِ وَ قَالَ لَهُ يَا أَبَا الْفَضْلِ اعْلَمْ أَنَّ مِنِ احْتِجَاجِ رَبِّي عَلَى تَبْلِيغِي النَّاسَ عَامَّةً وَ أَهْلَ بَيْتِي خَاصَّةً وَلَايَةَ عَلِيٍّ ع‏ فَمَنْ شاءَ فَلْيُؤْمِنْ وَ مَنْ شاءَ فَلْيَكْفُرْ

And by this chain,

‘From Al-Kazim^-asws, from his^-asws father^-asws having said: ‘Rasool-Allah^-saww called Al-Abbas during his death and was alone with him and said to him: ‘O Abu Al-Fazl! Know that from the Argumentations of my^-saww Lord^-azwj upon preaching the people generally and People^-asws of my^-saww Household in particular, is Wilayah of Ali^-asws. The one who so desires, let him believe and one who so desires, let him disbelieve!

يَا أَبَا الْفَضْلِ جَدِّدْ لِلْإِسْلَامِ عَهْداً وَ مِيثَاقاً وَ سَلِّمْ لِوَلِيِّ الْأَمْرِ إِمْرَتَهُ وَ لَا تَكُنْ كَمَنْ يُعْطِي بِلِسَانِهِ وَ يَكْفُرُ بِقَلْبِهِ يُشَاقُّنِي فِي أَهْلِ بَيْتِي وَ يَتَقَدَّمُهُمْ وَ يَسْتَأْمِرُ عَلَيْهِمْ وَ يَتَسَلَّطُ عَلَيْهِمْ لِيُذِلَّ قَوْماً أَعَزَّهُمُ اللَّهُ وَ يُعِزَّ قَوْماً لَمْ يَبْلُغُوا وَ لَا يَبْلُغُونَ مَا مَدُّوا إِلَيْهِ أَعْيُنَهُمْ

O Abu Al-Fazl! Renew the pact for Al-Islam and covenant, and submit to Master^-asws of the command of his affairs, and do not be like the one who gives with his tongue and disbelieves with his heart, grieving me^-as regarding People^-asws of my^-saww Household, and by advancing upon them^-asws, and ruling upon them, and overcoming upon them to humiliate a people Allah^‑azwj has Honoured, and honouring a people who do not reach nor will they be reaching what they are extending their necks to (Imamate of Allah^-azwj)!

يَا أَبَا الْفَضْلِ إِنَّ رَبِّي عَهِدَ إِلَيَّ عَهْداً أَمَرَنِي أَنْ أُبَلِّغَهُ الشَّاهِدَ مِنَ الْإِنْسِ وَ الْجِنِّ وَ أَنْ آمُرَ شَاهِدَهُمْ أَنْ يَبْلُغُوا غَائِبَهُمْ

O Abu Al-Fazl! My^-saww Lord^-azwj Pacted to me^-as a pact, Commanding me^-as to deliver it to the ones present from the humans and the Jinn, and that I^-saww should order their present one to deliver to their absentees.

فَمَنْ صَدَّقَ عَلِيّاً وَ وَازَرَهُ وَ أَطَاعَهُ وَ نَصَرَهُ وَ قَبِلَهُ وَ أَدَّى مَا عَلَيْهِ مِنَ الْفَرَائِضِ لِلَّهِ فَقَدْ بَلَغَ حَقِيقَةَ الْإِيمَانِ وَ مَنْ أَبَى الْفَرَائِضَ فَقَدْ أَحْبَطَ اللَّهُ عَمَلَهُ حَتَّى يَلْقَى اللَّهَ وَ لَا حُجَّةَ لَهُ عِنْدَهُ

The one who ratifies Ali^-asws, and backs him^-asws, and obeys him^-asws, and helps him^-asws, and accepts him^-asws, and fulfill whatever is upon him from the obligations of Allah^-azwj, so he has reached the reality of the Eman, and the one who refuses the obligations, so Allah^-azwj will Confiscate his work until he meets Allah^-azwj and there would be no argument for him in His^‑azwj Presence.

يَا أَبَا الْفَضْلِ فَمَا أَنْتَ قَائِلٌ

O Abu Fazl! So what are you saying?’

قَالَ قَبِلْتُ مِنْكَ يَا رَسُولَ اللَّهِ وَ آمَنْتُ بِمَا جِئْتَ بِهِ وَ صَدَّقْتُ وَ سَلَّمْتُ فَاشْهَدْ عَلَيَ‏.

He said, ‘I have accepted from you^-saww, O Rasool-Allah^-saww, and believed in what you^-saww have come with, and ratified, and submitted, so be a witness upon me!’’[148]

[1] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 23 H 1

[2] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 23 H 2

[3] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 23 H 3

[4] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 23 H 4

[5] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 23 H 5

[6] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 23 H 6

[7] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 23 H 7

[8] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 23 H 8

[9] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 23 H 9 a

[10] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 23 H 9 b

[11] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 23 H 9 c

[12] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 23 H 10

[13] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 23 H 11

[14] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 23 H 12

[15] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 23 H 13

[16] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 23 H 14

[17] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 23 H 15

[18] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 23 H 16

[19] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 23 H 17

[20] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 23 H 18

[21] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 23 H 19

[22] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 1

[23] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 2 a

[24] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 2 b

[25] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 2 c

[26] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 2 d

[27] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 2 e

[28] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 3

[29] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 4

[30] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 5

[31] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 6

[32] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 7

[33] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 8

[34] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 9

[35] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 10

[36] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 11

[37] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 12

[38] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 13

[39] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 14

[40] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 15

[41] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 16

[42] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 17

[43] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 18

[44] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 19

[45] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 20

[46] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 21

[47] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 22

[48] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 23

[49] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 24

[50] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 25

[51] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 26

[52] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 27 a

[53] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 27 b

[54] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 28

[55] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 29

[56] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 30

[57] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 31

[58] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 32

[59] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 33

[60] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 34

[61] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 35

[62] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 36

[63] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 37

[64] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 38

[65] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 39

[66] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 40

[67] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 41

[68] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 42

[69] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 43

[70] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 44

[71] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 45

[72] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 46 a

[73] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 46 b

[74] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 47 a

[75] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 47 b

[76] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 48

[77] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 49

[78] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 50

[79] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 51

[80] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 52

[81] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 53 a

[82] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 53 b

[83] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 54

[84] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 55

[85] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 56

[86] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 25 H 1

[87] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 25 H 2

[88] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 25 H 3

[89] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 25 H 4 a

[90] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 25 H 4 b

[91] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 26 H 1

[92] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 26 H 2

[93] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 26 H 3

[94] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 26 H 4

[95] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 26 H 5

[96] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 26 H 6

[97] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 26 H 7

[98] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 26 H 8

[99] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 26 H 9

[100] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 26 H 10

[101] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 1

[102] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 2

[103] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 3

[104] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 4

[105] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 5

[106] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 6

[107] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 7

[108] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 8

[109] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 9

[110] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 10

[111] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 11

[112] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 12

[113] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 13

[114] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 14

[115] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 15

[116] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 16

[117] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 17 a

[118] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 17 b

[119] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 17 c

[120] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 18 a

[121] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 18 b

[122] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 19 a

[123] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 19 b

[124] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 20

[125] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 21

[126] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 22

[127] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 23

[128] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 24 a

[129] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 24 b

[130] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 25

[131] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 26

[132] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 27

[133] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 28

[134] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 29

[135] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 30

[136] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 31

[137] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 32

[138] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 33

[139] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 34

[140] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 35 a

[141] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 35 b

[142] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 36

[143] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 37

[144] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 38

[145] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 39

[146] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 40

[147] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 41

[148] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 27 H 42