Summary:

As followers of Islam, we always want to please our Lord (Allah^-azwj) to enjoy a blessed life in the world and secure the highest levels in the gardens of Paradise. In Arabic (Islam) means submission (to the One and only One Creator – the God).[1] So, to become a Muslim, one has to first profess Islam, and that is to accept the One God and obey His^-azwj Commands.

When we review the Islamic history, Islam was founded on Five Pillars, which were practised and demonstrated by Rasool Allah^-saww, before being Recalled by Allah^-azwj to the Heavens. Among its last ones is the Hajj (farewell Hajj), as Islamic laws (pillars) were gradually introduced in accordance with the prevailing pre-Islamic practices. However, Islam was completed when Rasool Allah^-azwj instructed Muslims, subsequent to Hajj and before returning to Madina, all that they would need until the Hour, i.e., the permissible(s), forbidden, acts of worship, and the next successor after him^-saww.[2]

The divisions among Muslims led to various approaches to the recognition of these pillars, a debate that has not ceased to this day. There were originally five pillars of Islam.[3] Briefly, some Muslims count the ‘Shahadah’[4] as one besides the four acts of worship the Salat, Soam, Zakat and Hajj, others believe that to become a Muslim one has to pronounce Shahadah followed by five pillars, the above four and the Wilayah (master-ship of the Prophet^-saww and his^-saww appointee).

After embracing Islam, one must have a strong Faith (Eman) in the pillars of Islam, believing in the heart, uttering them with the tongue, and practising them through the limbs.

But are there any additional pillars of Faith? For the Pillars of Faith (Eman), there is even bigger disagreement among Muslims (i.e., 5, 6 and 10 are identified)[5], these are based on people’s own interpretations of the Holy Quran. When we turn to the Holy Quran, all Instructions about the permissible/forbidden/worship have come in different chapters and places, as some Verses address some aspects of Faith. Here we take, as an example, some Verses, starting Verse 2:177 (which is believed to describe the pillars of Faith as 17, as explained later with the help of a Hadith). In the Holy Quran, Allah-azwj address beliers at several places and Commands them, e.g.,

لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَىٰ حُبِّهِ ذَوِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا ۖ وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ ۗ أُولَٰئِكَ الَّذِينَ صَدَقُوا ۖ وَأُولَٰئِكَ هُمُ الْمُتَّقُونَ {177}

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]

So, if we take all of the above Commands from 2:177, the pillars of faith will be 17 or 16 if we exclude the freeing of slaves, or if we take out the five (5) pillars of Islam, we will be left with 11.

In the following Verse (4:59), where Allah^-azwj is addressing those who have Faith (Eman), we find four pillars.

يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ ۖ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا {59}

O you who believe! Obey Allah and obey the Rasool and those with (Divine) Authority from you. Thus, if you were to quarrel about anything, refer it to Allah and the Rasool if you were believing in Allah and the Last Day, that would be better and of excellent interpretation [4:59]

In the following Verse (59:7), Allah^-azwj categorically Instructs believers to obey Prophet^-saww, therefore making scope of Faith much broader and Instructing us to follow the Sunnah of Rasool Allah^-saww i.e., whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain; and fear Allah, surely Allah is severe in the Punishment [59:7]

Allah^-azwj Says:

وَاعْلَمُوا أَنَّ فِيكُمْ رَسُولَ اللَّهِ ۚ لَوْ يُطِيعُكُمْ فِي كَثِيرٍ مِنَ الْأَمْرِ لَعَنِتُّمْ وَلَٰكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الْإِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ ۚ أُولَٰئِكَ هُمُ الرَّاشِدُونَ {7}

And know that among you is Rasool-Allah! If he were to obey you in many of the matters, you would be in difficulties. But, Allah Endeared the Eman (Faith) to you and Adorned it in your hearts and Caused you to dislike the Kufr, and the transgression, and the disobedience. These are the ones who are Guided ones [49:7]

مَا أَفَاءَ اللَّهُ عَلَىٰ رَسُولِهِ مِنْ أَهْلِ الْقُرَىٰ فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ كَيْ لَا يَكُونَ دُولَةً بَيْنَ الْأَغْنِيَاءِ مِنْكُمْ ۚ وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ {7}

Whatever Allah Bestows upon His Rasool from the people of the towns, so it is for Allah and His Rasool, and for the near of kin, and the orphans, and the poor, and the travellers, so that it would not happen to be circulated between the rich ones from you. And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain; and fear Allah, surely Allah is severe in the Punishment [59:7] (for tafsir: AL-HASHR (Chapter 59) | Hubeali)

In summary, as we will learn from the Ahadith below, the Faith (Eman) has a much broader scope than being confined to the 5 to 17 Commands of Allah^-azwj, as per our wish to identify the number of pillars of Faith from the Book.

The levels of Faith, one may attain, are again beyond our understanding, which no one knows except Allah^-azwj, (as Eman is an integral of admitting from the heart, uttering it through the tongue and exhibiting it from the limbs)[6]

Introduction:

In Ahadith 6^th Imam^-asws says, Islam is to spare lives (under the umbrella of peace), protect the trust and make the marriage lawful, but the rewards (of the deeds) come from Eman (having a faith) and also said: Eman (belief) is inclusive of Islam but Islam is not inclusive of belief.^[7],^[8]

One may profess Islam, but the rewards of deeds cannot be attained without embracing faith (Eman), so both of these need to coexist. Let’s first seek evidence from the Holy Quran (as explained by the Ahadith) to deepen our understanding of the foundations (principles) of Islam and what is required to attain faith (Eman).

قَالَتِ الْأَعْرَابُ آمَنَّا ۖ قُلْ لَمْ تُؤْمِنُوا وَلَٰكِنْ قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ ۖ وَإِنْ تُطِيعُوا اللَّهَ وَرَسُولَهُ لَا يَلِتْكُمْ مِنْ أَعْمَالِكُمْ شَيْئًا ۚ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ {14}

The Bedouins[9] (desert dweller) said, ‘We believe (brought faith)!’ (O Rasool) Say: ‘You do not believe (do not have Eman)! But say, ‘We submitted’ (submitted to Islam), and the Eman has not entered into your hearts. And if you were to obey Allah and His Rasool, He will not Reduce anything from your deeds. Surely Allah is Forgiving, Merciful’ [49:14]

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

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

‘I asked Abu Abdullah^-asws (6^th Imam^-asws) about the 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]. The Imam^-asws said to me: ‘Do you not see that the Emān is other than Al-Islām?’^[10]

One can be in Islam without professing and demonstrating the acts of worship by merely accepting the principles of Islam, but Faith (Eman) necessitates acting upon these principles, e.g.,

و عنه: عن علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن العلاء، عن محمد بن مسلم، عن أحدهما (عليهما السلام)، قال: «الإيمان إقرار و عمل، و الإسلام إقرار بلا عمل

And from him, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al-A’ala, from Muhammad Bin Muslim,

One of them^-asws (5^th. Or 6^th Imams^-asws) having said: ‘The Eman (Faith) is the acceptance and the action, whereas Al-Islam is acceptance without there being any action’.^[11]

See additional Ahadith in Appendix II:

The Five Principles of Islam:

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عَبَّاسِ بْنِ عَامِرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ فُضَيْلِ بْنِ يَسَارٍ 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 فَأَخَذَ النَّاسُ بِأَرْبَعٍ وَ تَرَكُوا هَذِهِ يَعْنِي الْوَلَايَةَ

Abu Ali al-Ash’ari has narrated from al-Hassan ibn Ali al-Kufi from ‘Abbas ibn ‘Amir from Aban ibn ‘Uthman from Fudayl ibn Yasar from Abu Ja’far, recipient of divine supreme covenant, who has said the following: ‘Abu Ja’far^‑asws, recipient of divine supreme covenant, has said: ‘Islam is based on five principles. These are: Salat (Prayer), Al-Zakat (charity), Soam (Fasting), Hajj (Pilgrimage) and Al-Wilayah (Submission to Allah^-azwj and His^-azwj Representatives – the Prophet^-saww and Imams^-asws). The call to none of the other principles has been as emphatic as it has been to Al-Wilayah. People accepted the other four, but they left aside this i.e., Al-Wilayah.’^[12]

What is the Eman (Faith)?

و عنه: عن علي بن إبراهيم، عن أبيه، عن حماد، عن حريز، عن فضيل بن يسار، قال: سألت أبا عبد الله (عليه السلام) عن الحب و البغض، أمن الإيمان هو؟ فقال: «و هل الإيمان إلا الحب و البغض». ثم تلا هذه الآية: حَبَّبَ إِلَيْكُمُ الْإِيمانَ وَ زَيَّنَهُ فِي قُلُوبِكُمْ وَ كَرَّهَ إِلَيْكُمُ الْكُفْرَ وَ الْفُسُوقَ وَ الْعِصْيانَ أُولئِكَ هُمُ الرَّاشِدُونَ

And from him, from Ali Bin Ibrahim, from his father, from Hamaad, from Hareyz, from Fazeyl Bin Yasaar who said,

‘I asked Abu Abdullah^-asws about the love and the hate, are these from the faith?’ So he^-asws said: ‘And is Eman except the love and the hate?’ Then he^-asws recited this Verse: But, Allah Endeared the Eman to you and Adorned it in your hearts and Caused you to dislike the Kufr, and the transgression, and the disobedience. These, they are the Guided ones [49:7]’.^[13]

Usool e Deen and Faroo e Deen – Basis | Hubeali

Usool e Deen by Imam Al-Reza-asws | Hubeali

Islam, Eman and the Temporary Eman | Hubeali

https://hubeali.com/kalama-e-tayyab/

With the above background, we turn to the Faith and its pillars:

The Faith and its Pillars:

Generally, a Holy Verse (2:177) is quoted to describe the Faith (Eman) and its pillars; however, without its proper interpretation, below we present a Hadith in its interpretation:

The esoteric (hidden) meanings of the Holy Verse (2:177) are very different from its exoteric (apparent) meanings. In the explanation of it (2:177), the 11^th Imam^-asws says:

قَالَ الْإِمَامُ ع: قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع‏ لَيْسَ الْبِرَّ أَنْ تُوَلُّوا الْآيَةَ قَالَ: إِنَّ رَسُولَ اللَّهِ ص لَمَّا فَضَّلَ عَلِيّاً ع وَ أَخْبَرَ عَنْ جَلَالَتِهِ عِنْدَ رَبِّهِ عَزَّ وَ جَلَّ، وَ أَبَانَ عَنْ فَضَائِلِ شِيعَتِهِ وَ أَنْصَارِ دَعْوَتِهِ، وَ وَبَّخَ الْيَهُودَ وَ النَّصَارَى عَلَى كُفْرِهِمْ، وَ كِتْمَانِهِمْ لِذِكْرِ مُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا ع فِي كُتُبِهِمْ بِفَضَائِلِهِمْ وَ مَحَاسِنِهِمْ، فَخَرَتِ الْيَهُودُ وَ النَّصَارَى عَلَيْهِمْ

The (11^th) Imam (Hassan Al-Askari^-asws) said: ‘Ali^-asws Bin Al-Husayn^-asws said: ‘It isn’t righteousness that you should be turning – the Verse. When Rasool Allah^-saww preferred Ali^-asws and informed about his^-asws majesty in the Presence of his^-asws Lord^-azwj Mighty and Majestic, and clarified about the merits of his^-asws adherent (Shias) and the helpers of his^-asws call, and Rebuked the Jews and the Christians upon their Kufr and their concealment of the mention of Muhammad^-saww, and Ali^-asws, and their^-asws Progeny^-asws, (which were) in their Books of their^-asws merits and their^-asws beauties, the Jews and the Christians took pride in them^-asws.

فَقَالَتِ الْيَهُودُ: قَدْ صَلَّيْنَا إِلَى قِبْلَتِنَا هَذِهِ الصَّلَاةَ الْكَثِيرَةَ، وَ فِينَا مَنْ يُحْيِي اللَّيْلَ صَلَاةً إِلَيْهَا، وَ هِيَ قِبْلَةُ مُوسَى الَّتِي أَمَرَنَا بِهَا

The Jews said, ‘We have prayed this Salat towards our Qiblah numerously, and among us are ones who revive the night (stay awake) praying towards it, and it is the Qiblah of Musa^-as which he^-as has ordered us with’.

وَ قَالَتِ النَّصَارَى: قَدْ صَلَّيْنَا إِلَى قِبْلَتِنَا هَذِهِ الصَّلَاةَ الْكَثِيرَةَ، وَ فِينَا مَنْ يُحْيِي اللَّيْلَ صَلَاةً إِلَيْهَا، وَ هِيَ قِبْلَةُ عِيسَى الَّتِي أَمَرَنَا بِهَا

And the Christians said, ‘We have prayed this Salat numerously towards our Qiblah, and among us are ones who revive the night (stay awake) praying towards it, and it is a Qiblah which Isa^-as ordered us with’.

وَ قَالَ كُلُّ وَاحِدٍ مِنَ الْفَرِيقَيْنِ: أَ تَرَى رَبُّنَا يُبْطِلُ أَعْمَالَنَا هَذِهِ الْكَثِيرَةَ، وَ صَلَوَاتِنَا إِلَى قِبْلَتِنَا- لِأَنَّا لَا نَتَّبِعُ مُحَمَّداً عَلَى هَوَاهُ فِي نَفْسِهِ وَ أَخِيهِ

And each one of the two groups said, ‘Do you^-saww view that our Lord^-azwj would Invalidate these numerous deeds of ours, and our prayers towards our Qiblah because we are not following Muhammad^-saww upon his^-saww personal desires with regards to himself^-saww and his^-saww brother Ali^-asws?’.

فَأَنْزَلَ اللَّهُ تَعَالَى: قُلْ يَا مُحَمَّدُ ص‏ لَيْسَ الْبِرَّ الطَّاعَةَ الَّتِي تَنَالُونَ بِهَا الْجِنَانَ وَ تَسْتَحِقُّونَ بِهَا الْغُفْرَانَ وَ الرِّضْوَانَ. أَنْ تُوَلُّوا وُجُوهَكُمْ‏ بِصَلَاتِكُمْ‏ قِبَلَ الْمَشْرِقِ‏ أَيُّهَا النَّصَارَى، وَ قِبَلَ‏ الْمَغْرِبِ‏ أَيُّهَا الْيَهُودُ، وَ أَنْتُمْ لِأَمْرِ اللَّهِ مُخَالِفُونَ وَ عَلَى وَلِيِّ اللَّهِ مُغْتَاظُونَ

Allah^-azwj the Exalted Revealed: “Say, O Muhammad^-saww! It isn’t righteousness – the obedience by which you would be achieving the Gardens with and be deserving the Forgiveness and the (Divine) Pleasure with it, that you should be turning your faces – by your prayers – facing the east – O you Christians – and – facing the west – O you Jews, and you are opposing the Command of Allah^-azwj are enraged upon the Guardian^-asws of Allah^-azwj.

وَ لكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ‏ بِأَنَّهُ‏ الْوَاحِدُ الْأَحَدُ، الْفَرْدُ الصَّمَدُ، يُعَظِّمُ مَنْ يَشَاءُ وَ يُكْرِمُ مَنْ يَشَاءُ، وَ يُهِينُ مَنْ يَشَاءُ وَ يُذِلُّهُ، لَا رَادَّ لِأَمْرِهِ، وَ لا مُعَقِّبَ لِحُكْمِهِ‏

But the righteous is the one who believes in Allah – that He^-azwj is the One^-azwj, the Alone, the Individual, the Non-Hollow. He^-azwj Reveres (Admires) the one He^-azwj so Desires to, and Honours the one He^-azwj so Desires to, and Disgraces the one He^-azwj so Desires to and Humiliates him. There is neither a repeller of His^-azwj Command, nor is there an overturner of His^-azwj Decision.

وَ آمَنَ بِ الْيَوْمِ الْآخِرِ يَوْمَ الْقِيَامَةِ الَّتِي أَفْضَلُ مَنْ يُوَافِيهَا مُحَمَّدٌ سَيِّدُ الْمُرْسَلِينَ‏ وَ بَعْدَهُ عَلِيٌّ أَخُوهُ وَ وَصِيُّهُ‏ سَيِّدُ الْوَصِيِّينَ، وَ الَّتِي لَا يَحْضُرُهَا مِنْ شِيعَةِ مُحَمَّدٍ أَحَدٌ- إِلَّا أَضَاءَتْ فِيهَا أَنْوَارُهُ، فَسَارَ فِيهَا إِلَى جَنَّاتِ النَّعِيمِ، هُوَ وَ إِخْوَانُهُ وَ أَزْوَاجُهُ وَ ذُرِّيَّاتُهُ وَ الْمُحْسِنُونَ إِلَيْهِ، وَ الدَّافِعُونَ فِي الدُّنْيَا عَنْهُ

And – believe in, the Last Day – Day of Judgment in which the most superior one to be Fulfilled with, would be Muhammad^-saww, Chief of the Mursils^-as (Messenger Prophets) and after him^-asws would be Ali^-asws, his^-saww brother, and his^-saww successor^-asws, Chief of the successors^-asws. And (the Day) in which no one from his^-asws Shias would be present except there would be an increase in his light during it, so they will be travelling in it to the Gardens of Bliss, him and his brothers, and his wives, and his offspring, the doer of good to him, and the defenders of his in the world.

وَ لَا يَحْضُرُهَا مِنْ أَعْدَاءِ مُحَمَّدٍ أَحَدٌ إِلَّا غَشِيَتْهُ ظُلُمَاتُهَا فَيَسِيرُ فِيهَا إِلَى الْعَذَابِ الْأَلِيمِ- هُوَ وَ شُرَكَاؤُهُ فِي عَقْدِهِ وَ دِينِهِ وَ مَذْهَبِهِ، وَ الْمُتَقَرِّبُونَ كَانُوا فِي الدُّنْيَا إِلَيْهِ- لِغَيْرِ تَقِيَّةٍ لَحِقَتْهُمْ [مِنْهُ‏]

Nor would anyone from the enemies of Muhammad^-saww be present except its darkness would overwhelm him, so he would travel in it to the painful Punishment, him and his associates in his beliefs, and his religion, and his doctrines, and those who were going closer to them when they were in the world, without there being dissimulation, to get their rights from him.

وَ الَّتِي تُنَادِي الْجِنَانُ فِيهَا: إِلَيْنَا، إِلَيْنَا أَوْلِيَاءَ مُحَمَّدٍ وَ عَلِيٍّ وَ شِيعَتَهُمَا، وَ عَنَّا عَنَّا أَعْدَاءَ مُحَمَّدٍ وَ عَلِيٍّ وَ أَهْلَ مُخَالَفَتِهِمَا

(And the Day) in which the Gardens would be calling out: ‘To us! To us, O friends of Muhammad^-saww and Ali^-asws and their^-asws Shias!’ And ‘Away from us! Away from us, enemies of Muhammad^-saww and Ali^-asws and the people who opposed them!’

وَ تُنَادِي النِّيرَانُ: عَنَّا عَنَّا أَوْلِيَاءَ مُحَمَّدٍ وَ عَلِيٍّ وَ شِيعَتَهُمَا، وَ إِلَيْنَا إِلَيْنَا أَعْدَاءَ مُحَمَّدٍ وَ عَلِيٍّ وَ شِيعَتَهُمَا

And the Fires would be calling out: ‘Away from us! Away from us, friends of Muhammad^-saww and Ali^-asws and their^-asws Shias!’ And, ‘To us! To us, enemies of Muhammad^-saww and Ali^-asws and their^-asws Shias!’

يَوْمَ تَقُولُ الْجِنَانُ: يَا مُحَمَّدُ وَ يَا عَلِيُّ إِنَّ اللَّهَ تَعَالَى أَمَرَنَا بِطَاعَتِكُمَا، وَ أَنْ تَأْذَنَا فِي الدُّخُولِ إِلَيْنَا مَنْ تُدْخِلَانِهِ، فَامْلَئَانَا بِشِيعَتِكُمَا، مَرْحَباً بِهِمْ وَ أَهْلًا وَ سَهْلًا

The Day (in which) the Gardens would be saying: ‘O Muhammad^-saww, and O Ali^-asws! Allah^-azwj the Exalted Commanded us with being obedient to you^-asws both, and that we (only) Permit the entry into us the ones whom you^-asws (permit to) enter. Therefore, fill us with your^-asws Shias. Welcome to them, welcome to them!’

وَ تَقُولُ النِّيرَانُ: يَا مُحَمَّدُ وَ يَا عَلِيُّ إِنَّ اللَّهَ تَعَالَى أَمَرَنَا بِطَاعَتِكُمَا، وَ أَنْ يُحْرِقَ بِنَا مَنْ تَأْمُرَانِنَا بِحَرْقِهِ، فَامْلَئَانَا بِأَعْدَائِكُمَا

And the Fires would be saying: ‘O Muhammad^-saww and O Ali^-asws! Allah^-azwj the Exalted Commanded us with being obedient to you^-asws both, and he should be incinerated with us, the one whom your^-asws both order with his incineration. Therefore, fill us with your^-asws enemies!’

وَ الْمَلائِكَةِ وَ مَنْ آمَنَ بِالْمَلَائِكَةِ- بِأَنَّهُمْ عِبَادٌ مَعْصُومُونَ، لا يَعْصُونَ اللَّهَ‏ عَزَّ وَ جَلَ‏ ما أَمَرَهُمْ، وَ يَفْعَلُونَ ما يُؤْمَرُونَ‏، وَ أَنَّ أَشْرَفَ أَعْمَالِهِمْ فِي مَرَاتِبِهِمُ- الَّتِي قَدْ رُتِّبُوا فِيهَا مِنَ الثَّرَى إِلَى الْعَرْشِ الصَّلَاةُ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ، وَ اسْتِدْعَاءُ رَحْمَةِ اللَّهِ وَ رِضْوَانِهِ لِشِيعَتِهِمُ الْمُتَّقِينَ، وَ اللَّعْنُ لِلْمُتَابِعِينَ لِأَعْدَائِهِمُ الْمُجَاهِرِينَ وَ الْمُنَافِقِينَ

And the Angels – And the one who believes in the Angels that they are infallible servants, not disobeying Allah^-azwj Mighty and Majestic is whatever He^-azwj Commands them and they are doing whatever they are being Commanded with, and that the noblest of their deeds regarding their ranks is what which they are being ranked with, from the earth to the Throne, is the Salawat upon Muhammad^-saww and his^-saww goodly Progeny^-asws, and to supplicate for the Mercy of Allah^-azwj for their^-asws pious Shias, and (supplicating for) the consecutive Curses for their^-asws outspoken enemies, the hypocrites.

وَ الْكِتابِ‏ وَ يُؤْمِنُونَ بِالْكِتَابِ الَّذِي أَنْزَلَ اللَّهُ، مُشْتَمِلًا عَلَى ذِكْرِ فَضْلِ مُحَمَّدٍ وَ عَلِيٍّ ع سَيِّدِ (الْمُسْلِمِينَ وَ الْوَصِيِّينَ) وَ الْمَخْصُوصِينَ بِمَا لَمْ يَخُصَّ بِهِ أَحَداً مِنَ الْعَالَمِينَ، وَ عَلَى ذِكْرِ فَضْلِ مَنْ تَبِعَهُمَا وَ أَطَاعَهُمَا مِنَ الْمُؤْمِنِينَ، وَ بُغْضِ مَنْ خَالَفَهُمَا مِنَ الْمُعَانِدِينَ وَ الْمُنَافِقِينَ

And the Book – and believing in the Book which Allah^-azwj Revealed, inclusive upon the mention of the merits of Muhammad^-saww and Ali^-asws, Chief of the Muslims and the successors^-as, the one particularised with what no one from the worlds has been particularised with, and (inclusive) of the mention of the merits of the one who follows them^-asws and obeys them^-asws, from the Momineen, and hate the one who opposes them^-asws from the enemies and the hypocrites.

وَ النَّبِيِّينَ‏ [وَ مَنْ‏] آمَنَ بِالنَّبِيِّينَ- أَنَّهُمْ أَفْضَلُ خَلْقِ اللَّهِ أَجْمَعِينَ، وَ أَنَّهُمْ كُلَّهُمْ دَلُّوا عَلَى فَضْلِ مُحَمَّدٍ سَيِّدِ الْمُرْسَلِينَ، وَ فَضْلِ عَلِيٍّ سَيِّدِ الْوَصِيِّينَ، وَ فَضْلِ شِيعَتِهِمَا عَلَى سَائِرِ الْمُؤْمِنِينَ بِالنَّبِيِّينَ وَ بِأَنَّهُمْ كَانُوا بِفَضْلِ مُحَمَّدٍ وَ عَلِيٍ‏ مُعْتَرِفِينَ وَ لَهُمَا بِمَا خَصَّهُمَا [اللَّهُ‏] بِهِ مُسَلِّمِينَ

And the Prophets – and the one who believes in the Prophets^-as that they^-as are the most superior of the creatures of Allah^-azwj in their entirety, and they^-as, all of them^-as, pointed upon the merits of Muhammad^-saww, the Chief of the Mursils^-as (Messenger Prophets) and the merits of Ali^-asws, Chief of the successors^-as, and merits of their^-asws Shias over the rest of the believers in the Prophets^-as, and that they (the previous Prophets^-as were acknowledging the merits of Muhammad^-saww and Ali^-asws, and they^-as were submitting to them^-asws both with what Allah^-azwj had Particularised them^-asws with.

وَ أَنَّ اللَّهَ تَعَالَى أَعْطَى مُحَمَّداً ص مِنَ الشَّرَفِ وَ الْفَضْلِ- مَا لَمْ تَسْمُ إِلَيْهِ نَفْسُ أَحَدٍ مِنَ النَّبِيِّينَ- إِلَّا نَهَاهُ اللَّهُ تَعَالَى عَنْ ذَلِكَ وَ زَجَرَهُ وَ أَمَرَهُ- أَنْ يُسَلِّمَ لِمُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا الطَّيِّبِينَ فَضْلَهُمْ، وَ أَنَّ اللَّهَ قَدْ فَضَّلَ مُحَمَّداً بِفَاتِحَةِ الْكِتَابِ عَلَى جَمِيعِ النَّبِيِّينَ، مَا أَعْطَاهَا أَحَداً قَبْلَهُ إِلَّا مَا أَعْطَى سُلَيْمَانَ بْنَ دَاوُدَ ع مِنْهَا «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏» فَرَآهَا أَشْرَفَ مِنْ جَمِيعِ مَمَالِكِهِ الَّتِي أُعْطِيَهَا

And that Allah^-azwj the Exalted Gave Muhammad^-saww, from the nobility and the merits, what no one from the Prophets^-as has named with, except Allah^-azwj the Exalted Forbid him^-as from that, and Rebuked him^-as, and Commanded him^-as that he^-as submits to Muhammad^-saww and Ali^-asws, and their^-asws goodly Progeny^-asws of their^-asws merits. And Allah^-azwj has Graced Muhammad^-saww with the Opening of the Book over the entirety of the Prophets^-as, and did not Give to anyone before him^-saww except what He^-azwj Gave to Suleyman^-as Bin Dawood^-as from it, ‘In the Name of Allah^-azwj the Beneficent, the Merciful [1:1], so he^-as viewed it as the noblest than the entirety of his^-as kingdom, what he^-as had been Given.

فَقَالَ: يَا رَبِّ مَا أَشْرَفَهَا مِنْ كَلِمَاتٍ- إِنَّهَا لَآثَرُ عِنْدِي مِنْ جَمِيعِ مَمَالِكِيَ- الَّتِي وَهَبْتَهَا لِي. قَالَ اللَّهُ تَعَالَى: يَا سُلَيْمَانُ وَ كَيْفَ لَا يَكُونُ كَذَلِكَ- وَ مَا مِنْ عَبْدٍ وَ لَا أَمَةٍ سَمَّانِي بِهَا- إِلَّا أَوْجَبْتُ لَهُ مِنَ الثَّوَابِ أَلْفَ ضِعْفِ- مَا أُوجِبُ لِمَنْ تَصَدَّقَ بِأَلْفِ ضِعْفِ مَمَالِكِكَ. يَا سُلَيْمَانُ، هَذِهِ سُبُعُ مَا أَهَبُهُ‏ لِمُحَمَّدٍ سَيِّدِ النَّبِيِّينَ، تَمَامَ فَاتِحَةِ الْكِتَابِ إِلَى آخِرِهَا

He (Suleyman^-as) said: ‘O Lord^-azwj! How noble are these from the words. These are more preferable in my^-as presence that the entirety of my^-as kingdom which You^-azwj have Granted to me^-as’. Allah^-azwj the Exalted Said: “O Suleyman^-as! And how can it not happen to be like that, and there is none from a servant nor a maid who names Me^-azwj with it except I^-azwj shall Obligate for him, from the Rewards, a thousand multiple of what I^-azwj would Obligate for the one who gives in charity with a thousand multiple of your^-as kingdom. O Suleyman^-as! These are seven (Verses) what I^-azwj would be Granting to Muhammad^-saww, Chief of the Prophets^-as, complete Opening of the Book, up to its end”.

فَقَالَ: يَا رَبِّ أَ تَأْذَنُ لِي أَنْ أَسْأَلَكَ تَمَامَهَا قَالَ اللَّهُ تَعَالَى: يَا سُلَيْمَانُ اقْنَعْ بِمَا أَعْطَيْتُكَ، فَلَنْ تَبْلُغَ شَرَفَ مُحَمَّدٍ

He^-as said: ‘O Lord^-azwj! Will You^-azwj Permit me^-as to ask for the complete of it?’ Allah^-azwj the Exalted Said: “O Suleyman^-as! Be content with what I^-azwj have Given you^-as, for you^-as will never (be able to) reach the nobility of Muhammad^-saww.

وَ إِيَّاكَ أَنْ تَقْتَرِحَ عَلَى دَرَجَةِ مُحَمَّدٍ وَ فَضْلِهِ وَ جَلَالِهِ، فَأُخْرِجَكَ عَنْ مُلْكِكَ كَمَا أَخْرَجْتُ آدَمَ عَنْ تِلْكَ الْجِنَانِ‏ لَمَّا اقْتَرَحَ دَرَجَةَ مُحَمَّدٍ فِي الشَّجَرَةِ- الَّتِي أَمَرْتُهُ أَنْ لَا يَقْرَبَهَا، يَرُومُ أَنْ يَكُونَ لَهُ فَضْلُهُمَا

And beware of suggesting upon Me^-azwj a level of Muhammad^-saww, and his^-saww merits, and his^-saww majesty, for I^-azwj will Exit you^-as from your^-as kingdom just as I^-azwj Exited Adam^-as from those Gardens due to what he^-as suggested of the level of Muhammad^-saww regarding the tree which I^-azwj had Commanded Him^-azwj that he^-as should not go near it. He^-as was (also) wishing that their^-asws merits would happen to be for him^-as.

وَ هِيَ شَجَرَةٌ أَصْلُهَا مُحَمَّدٌ، وَ أَكْبَرُ أَغْصَانِهَا عَلِيٌّ، وَ سَائِرُ أَغْصَانِهَا آلُ مُحَمَّدٍ عَلَى قَدْرِ مَرَاتِبِهِمْ، وَ قُضْبَانُهَا شِيعَتُهُ وَ أُمَّتُهُ- عَلَى [قَدْرِ] مَرَاتِبِهِمْ وَ أَحْوَالِهِمْ، إِنَّهُ لَيْسَ لِأَحَدٍ (يَا سُلَيْمَانُ مِنْ دَرَجَاتِ الْفَضَائِلِ عِنْدِي مَا لِمُحَمَّدٍ)

And it is a tree, its origin (roots) is Muhammad^-saww, and the biggest of its branch is Ali^-asws, and the rest of its branches are the Progeny^-asws of Muhammad^-saww in accordance with their^-asws ranks, and its twigs (leaves) are his^-saww Shias and his^-saww community – upon a measurement of – their ranks and their states. It isn’t for anyone, O Suleyman^-as, from the levels of the merits in My^-azwj Presence, what is for Muhammad^-saww”.

فَعِنْدَ ذَلِكَ قَالَ سُلَيْمَانُ: يَا رَبِّ- قَنِّعْنِي بِمَا رَزَقْتَنِي. فَأَقْنَعَهُ. فَقَالَ: يَا رَبِّ سَلَّمْتُ وَ رَضِيتُ، وَ قَنِعْتُ وَ عَلِمْتُ أَنْ لَيْسَ لِأَحَدٍ مِثْلُ دَرَجَاتِ مُحَمَّدٍ

Therefore, during that, Suleyman^-as said: ‘O Lord^-azwj! Cause me^-as to be content with whatever You^-azwj have Graced me^-as’. So, He^-azwj Caused him^-as to be content. He^-as said: ‘O Lord^-azwj! I^-as submit, and am pleased, and am content, and know that there isn’t for anyone the like of the levels of Muhammad^-saww’.

وَ آتَى الْمالَ عَلى‏ حُبِّهِ‏ أَعْطَى فِي اللَّهِ الْمُسْتَحِقِّينَ مِنَ الْمُؤْمِنِينَ- عَلَى حُبِّهِ لِلْمَالِ وَ شِدَّةِ حَاجَتِهِ إِلَيْهِ، يَأْمُلُ الْحَيَاةَ وَ يَخْشَى الْفَقْرَ، لِأَنَّهُ صَحِيحٌ شَحِيحٌ

And gives the wealth over his own Love (for it) – gives for the Sake of Allah^-azwj to the deserving ones from the Momineen upon His^-azwj love over his own lover for the wealth and the intensity of his own need to it, (although) he hopes for the life and fears the poverty, because it is correct, scarce (hard to come by).

ذَوِي الْقُرْبى‏ أَعْطَى لِقَرَابَةِ النَّبِيِّ الْفُقَرَاءِ- هَدِيَّةً أَوْ بِرّاً لَا صَدَقَةً، فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ أَجَلَّهُمْ عَنِ الصَّدَقَةِ، وَ آتَى قَرَابَةَ نَفْسِهِ صَدَقَةً وَ بِرّاً وَ عَلَى أَيِّ سَبِيلٍ أَرَادَ

To the ones with relationships – gives to the relatives of the Prophet^-saww, the poor ones, as a gift or (as an act of righteousness), not as charity, for Allah^-azwj Mighty and Majestic has Deemed them as being loftier than (be recipients) of the charity. And gives to his own relatives as charity, and (as an act of) righteousness, and upon whichever cause he so wants to.

وَ الْيَتامى‏ وَ آتَى الْيَتَامَى مِنْ بَنِي هَاشِمٍ الْفُقَرَاءَ بِرّاً، لَا صَدَقَةً، وَ آتَى يَتَامَى غَيْرِهِمْ صَدَقَةً وَ صِلَةً

And the orphans – and gives to the orphans from the Clan of Hashim^-as, the poor ones, as (an act of) righteousness, not charity, and gives to the orphans of others as charity and as a help.

وَ الْمَساكِينَ‏ مَسَاكِينَ النَّاسِ

And the poor – the poor ones of the (general) people.

وَ ابْنَ السَّبِيلِ‏ الْمُجْتَازَ الْمُنْقَطَعَ بِهِ لَا نَفَقَةَ مَعَهُ

And the travellers – The one who travelled more than he anticipated, the ones cut off from his means, there being no expense monies with him.

وَ السَّائِلِينَ‏ الَّذِينَ يَتَكَفَّفُونَ وَ يَسْأَلُونَ الصَّدَقَاتِ

And the beggars – those who are begging and are asking for the charities.

وَ فِي الرِّقابِ‏ الْمُكَاتَبِينَ يُعِينُهُمْ‏ لِيُؤَدُّوا فَيُعْتَقُوا

And regarding the necks (freeing slaves) – the contracted ones, assisting them to pay off (their outstanding contract) so they would be liberated.

قَالَ: فَإِنْ لَمْ يَكُنْ لَهُ مَالٌ يَحْتَمِلُ الْمُوَاسَاةَ، فَلْيُجَدِّدِ الْإِقْرَارَ بِتَوْحِيدِ اللَّهِ، وَ نُبُوَّةِ مُحَمَّدٍ رَسُولِ اللَّهِ ص، وَ لْيَجْهَرْ بِتَفْضِيلِنَا، وَ الِاعْتِرَافِ بِوَاجِبِ حُقُوقِنَا أَهْلَ الْبَيْتِ وَ بِتَفْضِيلِنَا عَلَى سَائِرِ [آلِ‏] النَّبِيِّينَ وَ تَفْضِيلِ مُحَمَّدٍ عَلَى سَائِرِ النَّبِيِّينَ، وَ مُوَالاةِ أَوْلِيَائِنَا، وَ مُعَادَاةِ أَعْدَائِنَا، وَ الْبَرَاءَةِ مِنْهُمْ كَائِناً مَنْ كَانَ، آبَاؤُهُمْ وَ أُمَّهَاتُهُمْ وَ ذَوِي قَرَابَاتِهِمْ وَ مَوَدَّاتِهِمْ، فَإِنَّ وَلَايَةَ اللَّهِ لَا تُنَالُ إِلَّا بِوَلَايَةِ أَوْلِيَائِهِ وَ مُعَادَاةِ أَعْدَائِهِ

He^-asws said: ‘So if there does not happen to be wealth for him, he should carry the sympathy, so let him renew the acknowledgment of the Tawheed of Allah^-azwj, and the Prophet-hood of Muhammad^-saww, Rasool^-saww of Allah^-azwj, and let him be vocal with our^-asws merits, and the acknowledgement with the Obligatory of our^-asws rights, the People^-asws of the Household, and with our^-asws preferences over the rest of the progenies of the Prophets^-as, and the preference of Muhammad^-saww over the rest of the Prophets^-as, and the friendship of our^-asws friends and the enmity of our^-asws enemies, and the disavowment from them, whoever they may be, (whether they are) their fathers, and their mothers, and the ones with their relationships and their cordiality, for the Wilayah of Allah^-azwj cannot be attained except by the Wilayah of His^-azwj friends and the enmity of His^-azwj enemies.

وَ أَقامَ الصَّلاةَ قَالَ: وَ الْبِرُّ، بِرُّ مَنْ أَقَامَ الصَّلَاةَ بِحُدُودِهَا، وَ عَلِمَ أَنَّ أَكْبَرَ حُدُودِهَا الدُّخُولُ فِيهَا، وَ الْخُرُوجُ مِنْهَا- مُعْتَرِفاً بِفَضْلِ مُحَمَّدٍ ص سَيِّدِ عَبِيدِهِ وَ إِمَائِهِ وَ الْمُوَالاةِ لِسَيِّدِ الْأَوْصِيَاءِ- وَ أَفْضَلِ الْأَتْقِيَاءِ عَلِيٍّ سَيِّدِ الْأَبْرَارِ، وَ قَائِدِ الْأَخْيَارِ، وَ أَفْضَلِ أَهْلِ دَارِ الْقَرَارِ- بَعْدَ النَّبِيِّ الزَّكِيِ‏ الْمُخْتَارِ

And establishes the Salat – And the righteousness. And act of righteousness of the one who establishes the Salat with its limits, and knows that the greatest of its limits entering into it, and the exiting from it, is acknowledgment of the merits of Muhammad^-saww as the Chief of His^-azwj servants and His^-azwj maids, and the Wilayah of the Chief of the successors^-as, and the best of the pious ones, Ali^-asws, Chief of the righteous ones, and guide of the chosen ones, and the most superior of the inhabitants of the House of Bliss after the Prophet^-saww, the Pure, the Chosen one.

وَ آتَى الزَّكاةَ الْوَاجِبَةَ عَلَيْهِ لِإِخْوَانِهِ الْمُؤْمِنِينَ، فَإِنْ لَمْ يَكُنْ لَهُ مَالٌ يُزَكِّيهِ فَزَكَاةَ بَدَنِهِ وَ عَقْلِهِ، وَ هُوَ أَنْ يَجْهَرَ بِفَضْلِ عَلِيٍّ وَ الطَّيِّبِينَ مِنْ آلِهِ إِذَا قَدَرَ، وَ يَسْتَعْمِلَ التَّقِيَّةَ عِنْدَ الْبَلَايَا إِذَا عَمَّتْ، وَ الْمِحَنِ إِذَا نَزَلَتْ، وَ الْأَعْدَاءِ إِذَا غَلَبُوا، وَ يُعَاشِرَ عِبَادَ اللَّهِ بِمَا لَا يَثْلِمُ دِينَهُ، وَ لَا يَقْدَحُ فِي عَرْضِهِ، وَ بِمَا يَسْلَمُ مَعَهُ دِينُهُ وَ دُنْيَاهُ

And gives the Zakat – the Obligatory upon him, to his Momineen brethren. So if there does not happen to be wealth for him to pay Zakaat with, so the Zakat of his body and his intellect, and it is that he should be vocal with the merits of Ali^-asws and the goodly ones from his^-asws Progeny^-asws when he is able to, and he should utilise the dissimulation during the affliction when they prevail, and the tribulations when they descend, and the enemies when they overcome, and interact with the servants of Allah^-azwj with what neither would be Religion be dented with, nor would his honour be slandered with and with what his Religion would be safe with and (as well as) his world.

فَهُوَ بِاسْتِعْمَالِ التَّقِيَّةِ يُوَفِّرُ نَفْسَهُ عَلَى طَاعَةِ مَوْلَاهُ، وَ يَصُونُ عِرْضَهُ الَّذِي فَرَضَ اللَّهُ [عَلَيْهِ‏] صِيَانَتَهُ، وَ يَحْفَظُ عَلَى نَفْسِهِ أَمْوَالَهُ- الَّتِي قَدْ جَعَلَهَا اللَّهُ لَهُ قِيَاماً، وَ لِدِينِهِ وَ عِرْضِهِ وَ بَدَنِهِ قَوَاماً

It is the utilization of the dissimulation, to save himself (to be) upon the obedience of his Master^-asws, and protect the honour which Allah^-azwj has Necessitated upon him to protect it, and preserves his wealth upon himself which Allah^-azwj has Made to him as a standing, and for his Religion, and his honour, and his body as a strength.

وَ لَعَنَ الْمَغْضُوبَ عَلَيْهِمُ الْآخِذِينَ مِنَ الْخِصَالِ بِأَرْذَلِهَا، وَ مِنَ الْخِلَالِ بِأَسْخَطِهَا لِدَفْعِهِمُ الْحُقُوقَ عَنْ أَهْلِهَا وَ تَسْلِيمِهِمُ الْوِلَايَاتِ إِلَى غَيْرِ مُسْتَحِقِّهَا

And curse be upon the ones (Allah^-azwj is) Wrathful upon, the seizers of the characteristics with its disgrace, and traits of its anger, in order to repel the rights from its rightful ones, and their submission of the Mastership to other than its rightful ones.

ثُمَّ قَالَ: وَ الْمُوفُونَ بِعَهْدِهِمْ إِذا عاهَدُوا قَالَ: وَ مِنْ أَعْظَمِ عُهُودِهِمْ أَنْ لَا يَسْتُرُوا مَا يَعْلَمُونَ- مِنْ شَرَفِ مَنْ شَرَّفَهُ اللَّهُ، وَ فَضْلِ مَنْ فَضَّلَهُ اللَّهُ، وَ أَنْ لَا يَضَعُوا الْأَسْمَاءَ الشَّرِيفَةَ عَلَى مَنْ لَا يَسْتَحِقُّهَا- مِنَ الْمُقَصِّرِينَ وَ الْمُسْرِفِينَ الضَّالِّينَ- الَّذِينَ ضَلُّوا عَمَّنْ دَلَّ اللَّهُ‏ عَلَيْهِ بِدَلَالَتِهِ- وَ اخْتَصَّهُ بِكَرَامَاتِهِ، الْوَاصِفِينَ لَهُ بِخِلَافِ صِفَاتِهِ، وَ الْمُنْكِرِينَ لِمَا عَرَفُوا مِنْ دَلَالاتِهِ وَ عَلَامَاتِهِ، الَّذِينَ سَمَّوْا بِأَسْمَائِهِمْ مَنْ لَيْسُوا بِأَكْفَائِهِمْ- مِنَ الْمُقَصِّرِينَ الْمُتَمَرِّدِينَ

Then He^-azwj Said: and they fulfil their promises when they are promising – and from the greatest of their promises is that they will not conceal what they are knowing from the nobilities of the one whom Allah^-azwj Ennobled, and the merits of the one whom Allah^-azwj Merited, and that they will not be wasting the noble names upon the one who is not rightful of it, from the derogators, and the extravagant ones, the straying ones, those who are straying from the one^-asws whom Allah^-azwj Pointed upon with His^-azwj Evidence, and Particularised with His^-azwj Prestige, those who are describing him^-asws with opposite to his^-asws description, and the deniers to what they are recognising from his^-asws evidences and his^-asws signs, those who are naming with their^-asws names the ones who aren’t with the qualifications, from the derogators and the insurgents.

ثُمَّ قَالَ: وَ الصَّابِرِينَ فِي الْبَأْساءِ يَعْنِي فِي مُحَارَبَةِ الْأَعْدَاءِ، وَ لَا عَدُوَّ يُحَارِبُهُ أَعْدَى مِنْ إِبْلِيسَ وَ مَرَدَتِهِ، يَهْتِفُ‏ بِهِ، وَ يَدْفَعُهُ وَ إِيَّاهُمْ- بِالصَّلَاةِ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ ع

And the patient ones during the adversity – meaning during the wars of the enemies, and there is no enemy more inimical than Iblees^-la and his^-la renegades cheering him^-la, and he can repel him^-la and them with the Salawat upon Muhammad^-saww and his^-saww goodly Progeny^-asws.

وَ الضَّرَّاءِ الْفَقْرِ وَ الشِّدَّةِ، وَ لَا فَقْرَ أَشَدُّ مِنْ فَقْرِ الْمُؤْمِنِ، يَلْجَأُ إِلَى التَّكَفُّفِ‏ مِنْ أَعْدَاءِ آلِ مُحَمَّدٍ

And the desperation – the poverty and the difficulties, and there is no poverty more intense that the poverty of the Momin, leading him to the sufficing from the enemies of the Progeny^-asws of Muhammad^-saww.

يَصْبِرُ عَلَى ذَلِكَ، وَ يَرَى مَا يَأْخُذُهُ مِنْ مَالِهِمْ مَغْنَماً يَلْعَنُهُمْ بِهِ، وَ يَسْتَعِينُ بِمَا يَأْخُذُهُ- عَلَى تَجْدِيدِ ذِكْرِ وَلَايَةِ الطَّيِّبِينَ الطَّاهِرِينَ

He should be patient upon that, and he should view what he takes from his wealth as booty to cursing them with, and he should seek assistance with what he is taking upon renewing the mention of the Wilayah of the goodly, the Pure (Masumeen^-asws).

وَ حِينَ الْبَأْسِ‏ عِنْدَ شِدَّةِ الْقِتَالِ يَذْكُرُ اللَّهَ، وَ يُصَلِّي عَلَى مُحَمَّدٍ رَسُولِ اللَّهِ ص وَ عَلَى عَلِيٍّ وَلِيِّ اللَّهِ، وَ يُوَالِي بِقَلْبِهِ وَ لِسَانِهِ أَوْلِيَاءَ اللَّهِ، وَ يُعَادِي كَذَلِكَ أَعْدَاءَ اللَّهِ

And when distressed – during the intensity of the fighting, he mentioned Allah^-azwj and sends Salawat upon Muhammad^-saww, Rasool^-saww of Allah^-azwj and upon Ali^-asws, Guardian^-asws of Allah^-azwj, and befriend with his hear and his tongue, the friends of Allah^-azwj, and be inimical like that to the enemies of Allah^-azwj.

قَالَ اللَّهُ عَزَّ وَ جَلَّ: أُولئِكَ‏ أَهْلُ هَذِهِ الصِّفَاتِ الَّتِي ذَكَرَهَا، الْمَوْصُوفُونَ بِهَا الَّذِينَ صَدَقُوا فِي إِيمَانِهِمْ فَصَدَّقُوا أَقَاوِيلَهُمْ بِأَفَاعِيلِهِمْ

Allah^-azwj Mighty and Majestic Said: they – the ones of this description which I^-asws mentioned, and the ones described with these, are those who are true – in their Eman, so they are ratifying their words with their deeds.

وَ أُولئِكَ هُمُ الْمُتَّقُونَ‏ لِمَا أُمِرُوا بِاتِّقَائِهِ مِنْ عَذَابِ النَّارِ، وَ لِمَا أُمِرُوا بِاتِّقَائِهِ مِنْ شُرُورِ النَّوَاصِبِ الْكُفَّارِ

and these, they are the fearing ones [2:177] – Due to what they had been Commanded with fearing from the Punishment of the Fire, and due to what they had been Commanded with fearing from the evil deeds of the Nasibis, the Kafirs’’.^[14]

One may exit from Faith but still remain in Islam; or exit from both:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَرْتَكِبُ الْكَبِيرَةَ مِنَ الْكَبَائِرِ فَيَمُوتُ هَلْ يُخْرِجُهُ ذَلِكَ مِنَ الْإِسْلَامِ وَ إِنْ عُذِّبَ كَانَ عَذَابُهُ كَعَذَابِ الْمُشْرِكِينَ أَمْ لَهُ مُدَّةٌ وَ انْقِطَاعٌ فَقَالَ 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

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

‘I asked Abu Abdullah^-asws (6^th Imam) about the man committing a major sin from the major sins, and he dies. Would that exclude him from Al-Islam? And if he was Punished, would his Punishment be like the Punishment of the Polytheists, or would there be a time limit for him and a cutting off?’ So Imam^-asws said: ‘The one who commits a major sin from the major sins, and he alleges that it is Permissible, that would exit him from Al-Islam and he would be Punished with the severest of the Punishments; but if he was acknowledging that he is sinning, and he dies upon it, that would exit him from the Emān and it (major sin) would not exit him from Al-Islam, and his Punishment would be lesser than the Punishment of the first one’.^[15]

With Eman Sins are forgiven and good deeds are accepted:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي أُخَالِطُ النَّاسَ فَيَكْثُرُ عَجَبِي مِنْ أَقْوَامٍ لَا يَتَوَلَّوْنَكُمْ وَ يَتَوَلَّوْنَ فُلَاناً وَ فُلَاناً لَهُمْ أَمَانَةٌ وَ صِدْقٌ وَ وَفَاءٌ وَ أَقْوَامٌ يَتَوَلَّوْنَكُمْ لَيْسَ لَهُمْ تِلْكَ الْأَمَانَةُ وَ لَا الْوَفَاءُ وَ الصِّدْقُ قَالَ فَاسْتَوَى أَبُو عَبْدِ اللَّهِ ع جَالِساً فَأَقْبَلَ عَلَيَّ كَالْغَضْبَانِ ثُمَّ قَالَ لَا دِينَ لِمَنْ دَانَ اللَّهَ بِوَلَايَةِ إِمَامٍ جَائِرٍ لَيْسَ مِنَ اللَّهِ وَ لَا عَتْبَ عَلَى مَنْ دَانَ بِوَلَايَةِ إِمَامٍ عَادِلٍ مِنَ اللَّهِ قُلْتُ لَا دِينَ لِأُولَئِكَ وَ لَا عَتْبَ عَلَى هَؤُلَاءِ قَالَ نَعَمْ لَا دِينَ لِأُولَئِكَ وَ لَا عَتْبَ عَلَى هَؤُلَاءِ ثُمَّ قَالَ أَ لَا تَسْمَعُ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَّ اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُماتِ إِلَى النُّورِ يَعْنِي مِنْ ظُلُمَاتِ الذُّنُوبِ إِلَى نُورِ التَّوْبَةِ وَ الْمَغْفِرَةِ لِوَلَايَتِهِمْ كُلَّ إِمَامٍ عَادِلٍ مِنَ اللَّهِ وَ قَالَ وَ الَّذِينَ كَفَرُوا أَوْلِياؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُمْ مِنَ النُّورِ إِلَى الظُّلُماتِ إِنَّمَا عَنَى بِهَذَا أَنَّهُمْ كَانُوا عَلَى نُورِ الْإِسْلَامِ فَلَمَّا أَنْ تَوَلَّوْا كُلَّ إِمَامٍ جَائِرٍ لَيْسَ مِنَ اللَّهِ عَزَّ وَ جَلَّ خَرَجُوا بِوَلَايَتِهِمْ إِيَّاهُ مِنْ نُورِ الْإِسْلَامِ إِلَى ظُلُمَاتِ الْكُفْرِ فَأَوْجَبَ اللَّهُ لَهُمُ النَّارَ مَعَ الْكُفَّارِ فَ أُولئِكَ أَصْحابُ النَّارِ هُمْ فِيها خالِدُونَ‏

A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Mahbub from ‘Abd ‘Aziz al-’Abdi from ‘Abd Allah ibn abu Yafur who has said:

‘Once I said to Abu Abd Allah^-asws ‘I meet people and it increases my wonder when I find people who do not consider you (Ahl Al-Bayt^-asws) as their guardians and ‘A’immah (Leaders with Divine Authority), but they consider so and so as their imam. However, they are trustworthy, truthful and loyal. I also find people who consider you as their guardians and ‘A’immah^-asws but are not trustworthy, loyal and truthful.’

‘Abu’ Abd Allah^-asws then sat in an upright position and turned to me as if upset, and then said, ‘One who follows the religion of Allah^-azwj under the guardianship of an unjust imam who does not possess Divine Authority, has no religion. One who follows the religion of Allah^-azwj under the guardianship of an Imam^-asws who is just in his dealings and possesses Divine Authority, will suffer no negative effect.’

‘I then asked: ‘Do those, in fact, have no religion, and these face no destruction?’ The Imam^-asws said: ‘That is correct. Those have no religion and these face no destruction.’ Then, the Imam^-asws said: ‘Have you not heard the words of Allah^-azwj: ‘Allah is the Guardian of the believers and it is He who takes them out of darkness into light. … ‘ (2:257). It means that He^-azwj Takes them out of the darkness of sins to the light of repentance and forgiveness because of their love for us^-asws and their being under the guardianship of the just ‘A’immah^-asws (plural of Imam) who possess Divine Authority.

He^-azwj has also said: ‘The Devil is the guardian of those who deny the Truth and he leads them from light to darkness …. ‘ (2:257). It means that they were in the light of Islam, but when they accepted the guardianship and the leadership of every unjust imam who possessed no authority from Allah^-azwj their guardianship took them out of the ‘Noor’ of Islam to the darkness of disbelief (Kufr). Allah^-azwj then Made it necessary for them to suffer in Fire along with the unbelievers, ‘ … these are the dwellers of hell wherein they will live forever (2:257)’.^[16]

و قال ع الإيمان قول مقبول و عمل معمول و عرفان بالمعقول

(Amir Al-Momineen^-asws said): The Eman is the Accepted Word, and the deed performed (under it), and (with it’s) ‘عرفان بالمعقول’ sound recognition.^[17]

Eman is Worthless unless One Acts upon what he believes:

[بصائر الدرجات‏] أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ آدَمَ بْنِ إِسْحَاقَ عَنْ هِشَامٍ عَنِ الْهَيْثَمِ التَّمِيمِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا مِيثَمُ التَّمِيمِيُّ إِنَّ قَوْماً آمَنُوا بِالظَّاهِرِ وَ كَفَرُوا بِالْبَاطِنِ فَلَمْ يَنْفَعْهُمْ شَيْ‏ءٌ وَ جَاءَ قَوْمٌ مِنْ بَعْدِهِمْ فَآمَنُوا بِالْبَاطِنِ وَ كَفَرُوا بِالظَّاهِرِ فَلَمْ يَنْفَعْهُمْ ذَلِكَ شَيْئاً وَ لَا إِيمَانَ بِظَاهِرٍ إِلَّا بِبَاطِنٍ وَ لَا بِبَاطِنٍ إِلَّا بِظَاهِرٍ

Al-Haitham Al-Tamimi says:

Abu Abdullah^-asws said: ‘O Mitham Al-Tamimi! Those people who superficially believe but disbelieve from their ‘Batin’ (inside) will not get any benefits (from their Eman). However, those who believe from hearts but do not practice it will not gain any benefit either. Therefore, one has no Eman if it’s only exoteric (Zahir) unless he also has it esoterically (Batin) and similarly one has no Eman if its only esoteric (Batin) without having it exoterically executed (demonstrating it).^[18]

The Conditions of ‘Eman’ (Belief)

عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ بَشِيرٍ الدَّهَّانِ عَنْ كَامِلٍ التَّمَّارِ قَالَ قَالَ أَبُو جَعْفَرٍ ع قَدْ أَفْلَحَ الْمُؤْمِنُونَ أَ تَدْرِي مَنْ هُمْ قُلْتُ أَنْتَ أَعْلَمُ قَالَ قَدْ أَفْلَحَ الْمُؤْمِنُونَ الْمُسَلِّمُونَ إِنَّ الْمُسَلِّمِينَ هُمُ النُّجَبَاءُ فَالْمُؤْمِنُ غَرِيبٌ فَطُوبَى لِلْغُرَبَاءِ

Ali ibn Mohammed ibn Abd Allah, from Ahmed ibn Mohammed Al-Barqi, who from his father, who from Mohammed Ibn Abd Al-Hameed, who from Mansur ibn Younis, who from Bashir Al-Dahan, who from Kamil Al-Timmar, who says, I heard:

Abu Jafr^-asws has said about the words of Allah: ‘Triumphant indeed are the believers (23:1). Do you know who the ‘Triumphants’ are? I said: You^-asws know the best.’ Imam^-asws said: The Triumphants are those ‘Momin’ who follow our^-asws teachings (Ahadith) and those who submit to our teachings are called ‘Najbah’ (the salvaged ones). Thus, a Momin is ‘Al-gharib’ (a stranger/a rarity) – the ‘Tubbah’ (a tree in Paradise) in the Hereafter is for them (the strangers Believers).^[19]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ سَدِيرٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ع إِنِّي تَرَكْتُ مَوَالِيَكَ مُخْتَلِفِينَ يَتَبَرَّأُ بَعْضُهُمْ مِنْ بَعْضٍ قَالَ فَقَالَ وَ مَا أَنْتَ وَ ذَاكَ إِنَّمَا كُلِّفَ النَّاسُ ثَلَاثَةً مَعْرِفَةَ الْأَئِمَّةِ وَ التَّسْلِيمَ لَهُمْ فِيمَا وَرَدَ عَلَيْهِمْ وَ الرَّدَّ إِلَيْهِمْ فِيمَا اخْتَلَفُوا فِيهِ

It has been narrated by several of our people, who heard it from Ahmad Ibn Mohammed ibn Isa, who from ibn Sinan, who from ibn Muskan, who from Sadeer, who says:

Once, I asked Abu Jafar^-asws: ‘I just left your supporters and followers (who were) opposing and denouncing each other’. The narrator has said that Imam^-asws then asked: ‘What do you have to do with their conditions? People have three obligations; they must achieve Marifat of Aimmah^-asws; submit to their^-asws instructions and refer to them^-asws in their disputes and differences.^[20]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ مَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيها حُسْناً قَالَ الِاقْتِرَافُ التَّسْلِيمُ لَنَا وَ الصِّدْقُ عَلَيْنَا وَ أَلَّا يَكْذِبَ عَلَيْنَا

About the Words of Allah: Whoever achieves Virtue We will increase for him its merits…(42:23). Abu Jafar^-asws said: (in this Verse) the achievement refers to one’s submission to us^-asws, his speaking the truth from us^-asws and not to ascribe any lies to us^-asws.^[21]

The Complete Faith (Eman):

أَحْمَدُ بْنُ مِهْرَانَ رَحِمَهُ اللَّهُ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنِ الْحَكَمِ بْنِ أَيْمَنَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع‏ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ إِلَى آخِرِ الْآيَةِ قَالَ هُمُ الْمُسَلِّمُونَ لآِلِ مُحَمَّدٍ الَّذِينَ إِذَا سَمِعُوا الْحَدِيثَ لَمْ يَزِيدُوا فِيهِ وَ لَمْ يَنْقُصُوا مِنْهُ جَاءُوا بِهِ كَمَا سَمِعُوهُ

Ahmed ibn Mehran, may Allah^-azwj be Pleased with him, from Abd Al-Azeem Al-Hassani, from Ali ibn Asbat, who form Ali ibn Aqbah, from Al-Hakam ibn Aman, who from Abi Baseer, who says:

Once I asked Abu Abd Allah^-asws, about the Words of Allah, Those of Our servants who listen to the Words and follow only the best ones…(39:18): The Imam^-asws said: ‘They are those who are submissive to the (commands of) Ahl Al-Bayt^-asws of Mohammed^-saww. It is they who when hearing a Hadith neither add anything to it nor they omit anything from it. They present it just as they have heard’.^[22]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنِ الْخَشَّابِ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ رَبِيعٍ الْمُسْلِيِّ عَنْ يَحْيَى بْنِ زَكَرِيَّا الْأَنْصَارِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ مَنْ سَرَّهُ أَنْ يَسْتَكْمِلَ الْإِيمَانَ كُلَّهُ فَلْيَقُلِ الْقَوْلُ مِنِّي فِي جَمِيعِ الْأَشْيَاءِ قَوْلُ آلِ مُحَمَّدٍ فِيمَا أَسَرُّوا وَ مَا أَعْلَنُوا وَ فِيمَا بَلَغَنِي عَنْهُمْ وَ فِيمَا لَمْ يَبْلُغْنِي

Ali ibn Mohammed narrates that he heard from some of their companions, who from Al-Ghashab, who from Al-Abbas ibn Amir, who from Rabee Al-Musali, who from Yahiya ibn Zakaya Al-Ansari, who says:

I heard Abu Abd Allah^-asws say: ‘Whoever loves to have a complete Eman (faith) must say: ‘Everything that I say is from the family of Mohammed^-asws, whatever they kept secret or made public, whatever has reached me from them^-asws and what has not reached me’.[23]

The Levels of Eman:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَمَّارِ بْنِ أَبِي الْأَحْوَصِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ وَضَعَ الْإِيمَانَ عَلَى سَبْعَةِ أَسْهُمٍ عَلَى الْبِرِّ وَ الصِّدْقِ وَ الْيَقِينِ وَ الرِّضَا وَ الْوَفَاءِ وَ الْعِلْمِ وَ الْحِلْمِ ثُمَّ قَسَمَ ذَلِكَ بَيْنَ النَّاسِ فَمَنْ جَعَلَ فِيهِ هَذِهِ السَّبْعَةَ الْأَسْهُمِ فَهُوَ كَامِلٌ مُحْتَمِلٌ وَ قَسَمَ لِبَعْضِ النَّاسِ السَّهْمَ وَ لِبَعْضٍ السَّهْمَيْنِ وَ لِبَعْضٍ الثَّلَاثَةَ حَتَّى انْتَهَوْا إِلَى السَّبْعَةِ ثُمَّ قَالَ لَا تَحْمِلُوا عَلَى صَاحِبِ السَّهْمِ سَهْمَيْنِ وَ لَا عَلَى صَاحِبِ السَّهْمَيْنِ ثَلَاثَةً فَتَبْهَضُوهُمْ‏ ثُمَّ قَالَ كَذَلِكَ حَتَّى يَنْتَهِيَ إِلَى السَّبْعَةِ

A number of our people have narrated from Ahmed Ibn Abu Abd Allah, from Al-Hassan ibn Mahbub, who from Ammar ibn Abu Al-Ahwas, who says:

Abu Abd Allah^-asws has said: ‘Allah^-azwjMade Eman in seven shares;

‘الْبِرِّ وَ الصِّدْقِ وَ الْيَقِينِ وَ الرِّضَا وَ الْوَفَاءِ وَ الْعِلْمِ وَ الْحِلْمِ’

Virtue, Truthfulness, Certainty, Contentment, Loyalty, Knowledge, and Forbearance.

Allah^-azwj then Distributed it among the people. Whoever received all seven shares is perfect and strong (in Eman). Allah^-azwj has Given to certain people one share or two or three and so on up to seven.’ The Imam^-asws then said: ‘Do not expect two shares (like performance) from those who have been given one share or three from those who have received two shares, lest you overburden them, and so on up to seven.^[24]

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

Mohammed ibn Yahya has narrated from Ahmed Ibn Mohammed ibn Isa, who from Ahmad ibn Mohamed ibn Abu Nasr, who says:

(Imam) Reza^-asws has said: Eman is higher in status than the Islam. The ‘التَّقْوَى’ (Piety) is higher in status than the Eman and ‘الْيَقِينُ’ (certainty) is higher in status than the التَّقْوَى. Nothing is distributed among people so little as ‘الْيَقِينُ’.^[25]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنِ الْمُثَنَّى بْنِ الْوَلِيدِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَيْسَ شَيْ‏ءٌ إِلَّا وَ لَهُ حَدٌّ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَمَا حَدُّ التَّوَكُّلِ قَالَ الْيَقِينُ قُلْتُ فَمَا حَدُّ الْيَقِينِ قَالَ أَلَّا تَخَافَ مَعَ اللَّهِ شَيْئاً

Al-Hassain ibn Mohammed has narrated from Mualla ibn Mohammed, who from Al-Hassan ibn Ali Al-Washsha, who from Al-Muthanna ibn Al-Walid, who from Abu Basir, , who says, I heard it from:

Abu Abd Allah^-asws, once said: ‘There is nothing without a limit’. I (the narrator) then asked: ‘May I be sacrificed for you^-asws, what is the limit of the ‘التَّوَكُّلِ’ (the Trust on Allah^-azwj)?’ (The Imam^-asws) said: ‘Its the ‘الْيَقِينِ’ (Certainty)’. I then asked, ‘What is the limit of the ‘الْيَقِينِ’. (The Imam^-asws) said: ‘It is when believing, Allah^-azwj is on your side, you do not fear anything.^[26]

The Quran and Eman:

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنْ عُبَيْسِ بْنِ هِشَامٍ قَالَ حَدَّثَنَا صَالِحٌ الْقَمَّاطُ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ النَّاسُ أَرْبَعَةٌ فَقُلْتُ جُعِلْتُ فِدَاكَ وَ مَا هُمْ فَقَالَ رَجُلٌ أُوتِيَ الْإِيمَانَ وَ لَمْ يُؤْتَ الْقُرْآنَ وَ رَجُلٌ أُوتِيَ الْقُرْآنَ وَ لَمْ يُؤْتَ الْإِيمَانَ وَ رَجُلٌ أُوتِيَ الْقُرْآنَ وَ أُوتِيَ الْإِيمَانَ وَ رَجُلٌ لَمْ يُؤْتَ الْقُرْآنَ وَ لَا الْإِيمَانَ

Abu Ali Al Asjary, from Al Hassan Bin Ali Bin Abdullah, from Ubeys Bin Hisham who said, ‘Salih Al Qammat narrated to us, from Aban Bin Taghlub,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The people are four (types)’. So I said, ‘May I be sacrificed for you^-asws! And what (types) are they?’ So he^-asws said: ‘A man Given the Eman and not been Given the Quran; and a man Given the Quran and not been Given the Eman; and a man Given the Quran and Given the Eman; and a man not Given the Quran nor the Eman’.

قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَسِّرْ لِي حَالَهُمْ فَقَالَ أَمَّا الَّذِي أُوتِيَ الْإِيمَانَ وَ لَمْ يُؤْتَ الْقُرْآنَ فَمَثَلُهُ كَمَثَلِ التَّمْرَةِ طَعْمُهَا حُلْوٌ وَ لَا رِيحَ لَهَا وَ أَمَّا الَّذِي أُوتِيَ الْقُرْآنَ وَ لَمْ يُؤْتَ الْإِيمَانَ فَمَثَلُهُ كَمَثَلِ الْآسِ رِيحُهَا طَيِّبٌ وَ طَعْمُهَا مُرٌّ وَ أَمَّا مَنْ أُوتِيَ الْقُرْآنَ وَ الْإِيمَانَ فَمَثَلُهُ كَمَثَلِ الْأُتْرُجَّةِ رِيحُهَا طَيِّبٌ وَ طَعْمُهَا طَيِّبٌ وَ أَمَّا الَّذِي لَمْ يُؤْتَ الْإِيمَانَ وَ لَا الْقُرْآنَ فَمَثَلُهُ كَمَثَلِ الْحَنْظَلَةِ طَعْمُهَا مُرٌّ وَ لَا رِيحَ لَهَا

He (the narrator) said, ‘I said, ‘May I be sacrificed for you^-asws! Explain their states to me’. So he^-asws said: ‘As for the one Given the Eman and not been Given the Quran, so his example it like an example of the date. Its taste is sweet, but there is no aroma for it. And as for the one Given the Quran and not Given the Eman, so his example is like an example of the myrtle. Its smell is aromatic and its taste is bitter. And as for the one Given the Quran and the Eman, so his example it like an example of the citrus. Its smell is aromatic and its taste is good. And as for the one neither Given the Eman nor the Quran, so his example is like an example of the colocynth, its taste is bitter and there is no (aromatic) smell to it’.^[27]

Supplication for the Faith:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُحَمَّدِ بْنِ الْفَرَجِ قَالَ كَتَبَ إِلَيَّ أَبُو جَعْفَرٍ ابْنُ الرِّضَا ( عليه السلام ) بِهَذَا الدُّعَاءِ وَ عَلَّمَنِيهِ وَ قَالَ مَنْ قَالَ فِي دُبُرِ صَلَاةِ الْفَجْرِ لَمْ يَلْتَمِسْ حَاجَةً إِلَّا تَيَسَّرَتْ لَهُ وَ كَفَاهُ اللَّهُ مَا أَهَمَّهُ

A number of our companions, from sahl Bin Ziyad, from one of our companions, from Muhammad Bin Al Faraj who said,

‘Abu Ja’far Ibn Al-Reza^-asws wrote to me with this supplication, and taught it and said: ‘The one who says this at the end of Al-Fajr Salāt, would not seek a need except it would be Eased for him, and Allah^-azwj would Suffice him for what worries him –

بِسْمِ اللَّهِ وَ بِاللَّهِ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ وَ أُفَوِّضُ أَمْرِي إِلَى اللَّهِ إِنَّ اللَّهَ بَصِيرٌ بِالْعِبَادِ

‘In the Name of Allah^-azwj, and by Allah^-azwj, and Salawāt be upon Muhammad^-saww and his^-saww Progeny^-asws, and I delegate my matters to Allah^-azwj, that Allah^-azwj is All-seeing with his servants.

فَوَقَاهُ اللَّهُ سَيِّئَاتِ مَا مَكَرُوا لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ فَاسْتَجَبْنَا لَهُ وَ نَجَّيْنَاهُ مِنَ الْغَمِّ وَ كَذَلِكَ نُنْجِي الْمُؤْمِنِينَ حَسْبُنَا اللَّهُ وَ نِعْمَ الْوَكِيلُ فَانْقَلَبُوا بِنِعْمَةٍ مِنَ اللَّهِ وَ فَضْلٍ لَمْ يَمْسَسْهُمْ سُوءٌ

So Allah Saved him from the evil of what they planned [40:45], There is no god but You, Glory be to You; surely I am from the unjust ones[21:87] So We Answered him and Delivered him from the grief and thus do We Deliver the Believers [21:88] Allah is Sufficient for us and most excellent is the Protector[3:173] So they returned with Favour from Allah and (His) Grace, no evil touched them [3:174].

مَا شَاءَ اللَّهُ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ مَا شَاءَ اللَّهُ لَا مَا شَاءَ النَّاسُ مَا شَاءَ اللَّهُ وَ إِنْ كَرِهَ النَّاسُ حَسْبِيَ الرَّبُّ مِنَ الْمَرْبُوبِينَ حَسْبِيَ الْخَالِقُ مِنَ الْمَخْلُوقِينَ حَسْبِيَ الرَّازِقُ مِنَ الْمَرْزُوقِينَ حَسْبِيَ الَّذِي لَمْ يَزَلْ حَسْبِي مُنْذُ قَطُّ حَسْبِيَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَ هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ

Whatever Allah^-azwj so Desires. There is neither Might nor Strength except with Allah^-azwj, the Exalted, the Magnificent, not what the people desire. Whatever Allah^-azwj so Desires and even if the people dislike it. Sufficient for me is the Lord^-azwj from the lords. Sufficient for me is the Creator from the created beings. Sufficient for me is the Sustainer from the sustained beings. Sufficient for me is the One Who will not cease to be. Sufficient for me since ever. Sufficient for me is Allah^-azwj, Who, there is no god except Allah^-azwj. He^-azwj is upon Whom I rely, and He^-azwj is the Lord^-azwj of the Magnificent Throne’.

وَ قَالَ إِذَا انْصَرَفْتَ مِنْ صَلَاةٍ مَكْتُوبَةٍ فَقُلْ

And he^-asws said: ‘When you finish from the Prescribed Salāt, so say,

رَضِيتُ بِاللَّهِ رَبّاً وَ بِمُحَمَّدٍ نَبِيّاً وَ بِالْإِسْلَامِ دِيناً وَ بِالْقُرْآنِ كِتَاباً وَ بِفُلَانٍ وَ فُلَانٍ أَئِمَّةً اللَّهُمَّ وَلِيُّكَ فُلَانٌ فَاحْفَظْهُ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ وَ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ وَ مِنْ فَوْقِهِ وَ مِنْ تَحْتِهِ وَ امْدُدْ لَهُ فِي عُمُرِهِ وَ اجْعَلْهُ الْقَائِمَ بِأَمْرِكَ وَ الْمُنْتَصِرَ لِدِينِكَ

‘I am pleased with Allah^-azwj as Lord^-azwj, and with Muhammad^-saww as Prophet^-saww, and with Al-Islam as Religion, and with Al-Quran as a Book, and with so and so, and so and so as Imams^-asws. O Allah^-azwj! So and so is a Guardian^-asws of Yours^-azwj, therefore Protect him from in front of him^-asws, and from behind him^-asws, and from his^-asws right, and from his^-asws left, and from above him^-asws, and from beneath him^-asws, and Extend for him^-asws in his^-asws life-span, and Make him^-asws as the Rising One^-asws with Your^-azwj Command, and the helper for Your^-azwj Religion.

وَ أَرِهِ مَا يُحِبُّ وَ مَا تَقَرُّ بِهِ عَيْنُهُ فِي نَفْسِهِ وَ ذُرِّيَّتِهِ وَ فِي أَهْلِهِ وَ مَالِهِ وَ فِي شِيعَتِهِ وَ فِي عَدُوِّهِ وَ أَرِهِمْ مِنْهُ مَا يَحْذَرُونَ وَ أَرِهِ فِيهِمْ مَا يُحِبُّ وَ تَقِرُّ بِهِ عَيْنُهُ وَ اشْفِ صُدُورَنَا وَ صُدُورَ قَوْمٍ مُؤْمِنِينَ

And Show him what he^-asws loves and what his^-asws eyes would be delighted with, in himself^-asws, and his^-asws offspring, and in his^-asws family, and his^-asws wealth, and in his^-asws Shias, and in his^-asws enemies, and Show them from him^-asws what they are being wary of and Show him^-asws in them what he^-asws loves, and what his^-asws eyes would be delighted with, and Heal our chests and the chests of the group of Momineen’.

قَالَ وَ كَانَ النَّبِيُّ ( صلى الله عليه وآله ) يَقُولُ إِذَا فَرَغَ مِنْ صَلَاتِهِ اللَّهُمَّ اغْفِرْ لِي مَا قَدَّمْتُ وَ مَا أَخَّرْتُ وَ مَا أَسْرَرْتُ وَ مَا أَعْلَنْتُ وَ إِسْرَافِي عَلَى نَفْسِي وَ مَا أَنْتَ أَعْلَمُ بِهِ مِنِّي اللَّهُمَّ أَنْتَ الْمُقَدِّمُ وَ أَنْتَ الْمُؤَخِّرُ لَا إِلَهَ إِلَّا أَنْتَ بِعِلْمِكَ الْغَيْبَ وَ بِقُدْرَتِكَ عَلَى الْخَلْقِ أَجْمَعِينَ مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي فَأَحْيِنِي وَ تَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي

He^-asws said: ‘And the Prophet^-saww was saying whenever he^-saww was free from his^-saww Salāt: ‘O Allah^-azwj! Forgive for me^-saww the sins (of my^-saww Shias), whatever has preceded, and whatever is delayed, and whatever was in secret, and whatever was in public, and whatever was extravagance upon myself^-saww and what You^-azwj are more Knowing with than I^-saww am. O Allah^-azwj! You^-azwj are the Preceding One^-azwj and I^-saww am the following one. There is no god except for You^-azwj. You^-azwj, with Your^-azwj Knowledge of the unseen and by Your^-azwj Power upon Your^-azwj creatures in their entirety Know the life which is better for me^-saww, therefore Cause me^-saww to live and Cause me^-saww to die when You^-azwj Know of a (manner of) dying which is better for me^-saww.

اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي السِّرِّ وَ الْعَلَانِيَةِ وَ كَلِمَةَ الْحَقِّ فِي الْغَضَبِ وَ الرِّضَا وَ الْقَصْدَ فِي الْفَقْرِ وَ الْغِنَى وَ أَسْأَلُكَ نَعِيماً لَا يَنْفَدُ وَ قُرَّةَ عَيْنٍ لَا يَنْقَطِعُ وَ أَسْأَلُكَ الرِّضَا بِالْقَضَاءِ وَ بَرَكَةَ الْمَوْتِ بَعْدَ الْعَيْشِ وَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ وَ لَذَّةَ الْمَنْظَرِ إِلَى وَجْهِكَ وَ شَوْقاً إِلَى رُؤْيَتِكَ وَ لِقَائِكَ مِنْ غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَ لَا فِتْنَةٍ مَضَلَّةٍ

O Allah^-azwj! I^-saww ask You^-azwj for being fearful of You^-azwj during the privacy and publicly, and of (speaking the) word of truth during the anger, and the pleasure, and the moderation during the poverty and the riches. And I^-saww ask You^-azwj of bliss which does not run out, and a delight of the eyes which does not get cut-off. And I^-saww ask You^-azwj of the pleasure with the Ordainment and Blessings of the death after the life, and the coolness of the life after the death, and the pleasure of the looking at Your^-azwj Face, and desire to see You^-azwj and meet You^-azwj, from without being harmed by a harm nor a misleading strife.

اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ وَ اجْعَلْنَا هُدَاةً مَهْدِيِّينَ اللَّهُمَّ اهْدِنَا فِيمَنْ هَدَيْتَ اللَّهُمَّ إِنِّي أَسْأَلُكَ عَزِيمَةَ الرَّشَادِ وَ الثَّبَاتَ فِي الْأَمْرِ وَ الرُّشْدِ وَ أَسْأَلُكَ شُكْرَ نِعْمَتِكَ وَ حُسْنَ عَافِيَتِكَ وَ أَدَاءَ حَقِّكَ وَ أَسْأَلُكَ يَا رَبِّ قَلْباً سَلِيماً وَ لِسَاناً صَادِقاً وَ أَسْتَغْفِرُكَ لِمَا تَعْلَمُ وَ أَسْأَلُكَ خَيْرَ مَا تَعْلَمُ وَ أَعُوذُ بِكَ مِنْ شَرِّ مَا تَعْلَمُ فَإِنَّكَ تَعْلَمُ وَ لَا نَعْلَمُ وَ أَنْتَ عَلَّامُ الْغُيُوبِ

O Allah^-azwj! Adorn us with the adornment of the Eman, and Make us to be calm Guided ones. O Allah^-azwj! Guide us to be among the ones You^-azwj Guided. O Allah^-azwj! I^-saww ask You^-azwj of the Determination of righteous reasoning, and the steadfastedness in the matters and the reasoning. And I^-saww ask You^-azwj for thanking for Your^-azwj Bounties, and goodness of Your^-azwj health, and paying Your^-azwj right. And I^-saww ask You^-azwj, O Lord^-azwj, for the sound heart, and a truthful tongue, and seeking Forgiveness to what You^-azwj Know of. And I^-saww ask You^-azwj of the best of what You^-azwj Know of and I^-saww seek Refuge with You^-azwj from the evil of what You^-azwj Know, for You^-azwj Know what we do not know, and You^-azwj are the Knower of the unseen’’.^[28]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ شَرِيفِ بْنِ سَابِقٍ عَنِ الْفَضْلِ بْنِ أَبِي قُرَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَلَاثٌ تَنَاسَخَهَا الْأَنْبِيَاءُ مِنْ آدَمَ ( عليه السلام ) حَتَّى وَصَلْنَ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) كَانَ إِذَا أَصْبَحَ يَقُولُ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Shareef Bin Sabiq, from Al Fazl Bin Abu Qurrat,

Abu Abdullah^-asws has said: ‘Three (things) have come successively among the Prophets^-as, from Adam^-as until these arrived to Rasool-Allah^-saww. Whenever it was morning, he^-saww was saying:

اللَّهُمَّ إِنِّي أَسْأَلُكَ إِيمَاناً تُبَاشِرُ بِهِ قَلْبِي وَ يَقِيناً حَتَّى أَعْلَمَ أَنَّهُ لَا يُصِيبُنِي إِلَّا مَا كَتَبْتَ لِي وَ رَضِّنِي بِمَا قَسَمْتَ لِي

‘O Allah^-azwj! I ask You^-azwj for Eman to accompany my^-saww heart with, and such conviction that I^-saww would know that nothing would hit me except what has been Ordained for me^-saww, and Cause me^-saww to be pleased with whatever has been Apportioned for me^-saww’’.

وَ رَوَاهُ بَعْضُ أَصْحَابِنَا وَ زَادَ فِيهِ حَتَّى لَا أُحِبَّ تَعْجِيلَ مَا أَخَّرْتَ وَ لَا تَأْخِيرَ مَا عَجَّلْتَ يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغِيثُ أَصْلِحْ لِي شَأْنِي كُلَّهُ وَ لَا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ أَبَداً وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ

And some of our companions have reported, and there is an increase in it, ‘Until I^-saww do not love the hastening of what has been Delayed, nor the delay of what has been Hastened with. O Living, O Eternal! By Your^-azwj Mercy I^-saww cry for Help. Correct for me^-saww, my^-as affairs, all of it and do not Leave me^-saww to myself^-saww even for the blink of an eye, ever, and Send Salawāts upon Muhammad^-saww and his^-saww Progeny^-asws’’.^[29]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبِي ( عليه السلام ) يَقُولُ إِذَا أَصْبَحَ بِسْمِ اللَّهِ وَ بِاللَّهِ وَ إِلَى اللَّهِ وَ فِي سَبِيلِ اللَّهِ وَ عَلَى مِلَّةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) اللَّهُمَّ إِلَيْكَ أَسْلَمْتُ نَفْسِي وَ إِلَيْكَ فَوَّضْتُ أَمْرِي وَ عَلَيْكَ تَوَكَّلْتُ يَا رَبَّ الْعَالَمِينَ

From him, from Usman Bin Isa, from Sama’at, from Abu Baseer;

The 6^th Imam, Abu Abdullah^-asws, having said: ‘My^-asws father was saying when it was morning: ‘In the Name of Allah^-azwj, and by Allah^-azwj, and to Allah^-azwj, and in the Way of Allah^-azwj, and upon the Religion of Rasool-Allah^-saww! O Allah^-azwj! To You^-azwj I^-asws submit myself^-asws, and to You^-azwj I^-asws delegate my^-asws affairs, and upon You^-azwj do I^-asws rely, O Lord^-azwj of the worlds!

اللَّهُمَّ احْفَظْنِي بِحِفْظِ الْإِيمَانِ مِنْ بَيْنِ يَدَيَّ وَ مِنْ خَلْفِي وَ عَنْ يَمِينِي وَ عَنْ شِمَالِي وَ مِنْ فَوْقِي وَ مِنْ تَحْتِي وَ مِنْ قِبَلِي لَا إِلَهَ إِلَّا أَنْتَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ نَسْأَلُكَ الْعَفْوَ وَ الْعَافِيَةَ مِنْ كُلِّ سُوءٍ وَ شَرٍّ فِي الدُّنْيَا وَ الْآخِرَةِ اللَّهُمَّ

O Allah^-azwj! Protect me^-asws with the preservation of the Eman from in front of me^-asws, and from behind me^-asws, and from my^-asws right, and from my^-asws left, and from above me^-asws, and from beneath me^-asws, and from my ^-asws face. There is no god except You^-azwj. There is neither Might nor Strength except with Allah^-azwj. We^-asws ask You^-azwj of the Pardon and the well being from every evil and the mischief in the world and the Hereafter.

إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ وَ مِنْ ضَغْطَةِ الْقَبْرِ وَ مِنْ ضِيقِ الْقَبْرِ وَ أَعُوذُ بِكَ مِنْ سَطَوَاتِ اللَّيْلِ وَ النَّهَارِ اللَّهُمَّ رَبَّ الْمَشْعَرِ الْحَرَامِ وَ رَبَّ الْبَلَدِ الْحَرَامِ وَ رَبَّ الْحِلِّ وَ الْحَرَامِ أَبْلِغْ مُحَمَّداً وَ آلَ مُحَمَّدٍ عَنِّي السَّلَامَ اللَّهُمَّ

I^-asws seek Refuge with You^-azwj from the Punishment of the grave, and from the compression of the grave, and from the narrowness of the grave; and I^-asws seek Refuge with You^-azwj from the assaults of the night and the day. O Allah^-azwj! Lord of the Sanctimonious Monuments, and Lord^-azwj of the Sanctimonious city, and Lord of the Permissible and the Prohibitions! Deliver then greetings from me^-asws to Muhammad^-saww and the Progeny^-asws of Muhammad^-saww.

إِنِّي أَعُوذُ بِدِرْعِكَ الْحَصِينَةِ وَ أَعُوذُ بِجَمْعِكَ أَنْ تُمِيتَنِي غَرَقاً أَوْ حَرَقاً أَوْ شَرَقاً أَوْ قَوَداً أَوْ صَبْراً أَوْ مَسَمّاً أَوْ تَرَدِّياً فِي بِئْرٍ أَوْ أَكِيلَ السَّبُعِ أَوْ مَوْتَ الْفَجْأَةِ أَوْ بِشَيْ‏ءٍ مِنْ مِيتَاتِ السَّوْءِ وَ لَكِنْ أَمِتْنِي عَلَى فِرَاشِي فِي طَاعَتِكَ وَ طَاعَةِ رَسُولِكَ ( صلى الله عليه وآله ) مُصِيباً لِلْحَقِّ غَيْرَ مُخْطِئٍ أَوْ فِي الصَّفِّ الَّذِي نَعَتَّهُمْ فِي كِتَابِكَ كَأَنَّهُمْ بُنْيانٌ مَرْصُوصٌ

I seek Refuge with Your^-azwj Fortified Shield, and I seek Refuge with Your Grip of Causing me to die by drowning, or burning, or choking, or in retaliation, or bound, or poisoned, or thrown in a well, or eaten by the predatory animals, or the sudden death, or with anything from the evil deaths, but Cause me to die upon my bed being in Your^-azwj obedience and obedience of Your^-azwj Rasool^-saww, rightful for the Truth without being erroneous, or in the row which You^-azwj Attributed to them in Your^-azwj Book as [61:4] as if they were a solid structure.

أُعِيذُ نَفْسِي وَ وُلْدِي وَ مَا رَزَقَنِي رَبِّي بِقُلْ أَعُوذُ بِرَبِّ الْفَلَقِ حَتَّى يَخْتِمَ السُّورَةَ وَ أُعِيذُ نَفْسِي وَ وُلْدِي وَ مَا رَزَقَنِي رَبِّي بِقُلْ أَعُوذُ بِرَبِّ النَّاسِ حَتَّى يَخْتِمَ السُّورَةَ

I seek Refuge for myself and my children and whatever You^-azwj have Graced me, my Lord^-azwj, by [113:1] Say: I seek refuge in the Lord of Al-Falaq’ – until he^-asws completed the Chapter – ‘and I seek Refuge for myself and my children and whatever You^-azwj have Graced me with, my Lord^-azwj, by [114:1] Say: I seek refuge in the Lord of the people – until he^-asws completed the Chapter.

وَ يَقُولُ الْحَمْدُ لِلَّهِ عَدَدَ مَا خَلَقَ اللَّهُ وَ الْحَمْدُ لِلَّهِ مِثْلَ مَا خَلَقَ اللَّهُ وَ الْحَمْدُ لِلَّهِ مِلْ‏ءَ مَا خَلَقَ اللَّهُ وَ الْحَمْدُ لِلَّهِ مِدَادَ كَلِمَاتِهِ وَ الْحَمْدُ لِلَّهِ زِنَةَ عَرْشِهِ وَ الْحَمْدُ لِلَّهِ رِضَا نَفْسِهِ

And he^-asws was saying: ‘The Praise is for Allah^-azwj, to the number of what Allah^-azwj Created, and the Praise is for Allah^-azwj similar to what Allah^-azwj Created, and the Praise is for Allah^-azwj to the fill of what Allah^-azwj Created, and the Praise is for Allah^-azwj to the extent of His^-azwj Speech, and the Praise is for Allah^-azwj of the weight of His^-azwj Throne, and the Praise is for Allah^-azwj to the Pleasure of His^-azwj Self.

وَ لَا إِلَهَ إِلَّا اللَّهُ الْحَلِيمُ الْكَرِيمُ وَ لَا إِلَهَ إِلَّا اللَّهُ الْعَلِيُّ الْعَظِيمُ سُبْحَانَ اللَّهِ رَبِّ السَّمَاوَاتِ وَ الْأَرَضِينَ وَ مَا بَيْنَهُمَا وَ رَبِّ الْعَرْشِ الْعَظِيمِ

And there is no god except for Allah^-azwj, the Forbearing, the Benevolent, and there is no god except Allah^-azwj, the Exalted, the Magnificent. Glory be to Allah^-azwj, Lord^-azwj of the skies and the earths and whatever is between the two, and Lord^-azwj of the Magnificent Throne.

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ دَرَكِ الشَّقَاءِ وَ مِنْ شَمَاتَةِ الْأَعْدَاءِ وَ أَعُوذُ بِكَ مِنَ الْفَقْرِ وَ الْوَقْرِ وَ أَعُوذُ بِكَ مِنْ سُوءِ الْمَنْظَرِ فِي الْأَهْلِ وَ الْمَالِ وَ الْوَلَدِ وَ يُصَلِّي عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ عَشْرَ مَرَّاتٍ

O Allah^-azwj! I seek Refuge with You^-azwj from the lowliness of the wretchedness, and from the gloating of the enemies; and I seek Refuge with You^-azwj from the poverty and the deafness; and I seek Refuge with You^-azwj from the evil scenes regarding the family, and the wealth, and the children’. And he^-asws send Salawāts upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww’.^[30]

عَنْهُ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ عَمِّهِ عَنِ الرِّضَا ( عليه السلام ) قَالَ يَا مَنْ دَلَّنِي عَلَى نَفْسِهِ وَ ذَلَّلَ قَلْبِي بِتَصْدِيقِهِ أَسْأَلُكَ الْأَمْنَ وَ الْإِيمَانَ فِي الدُّنْيَا وَ الْآخِرَةِ

From him, from Yahya Bin Al Mubarak, from Ibrahim Bin Abu Al Balaad, from his uncle,

(It has been narrated) from Al-Reza^-asws having said: ‘(Say), ‘O the One Who Pointed me upon myself and Humbled my heart by Ratifying Him^-azwj! I ask You^-azwj for the security, and the Eman in the world and the Hereafter’’.^[31]

Appendix I: The Version of Proclaiming Islam

The 7^th Imam^-asws proclaim the Faith as:

أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ أَنَّ الدِّينَ كَمَا شُرِعَ وَ أَنَّ الْإِسْلَامَ كَمَا وُصِفَ وَ أَنَّ الْكِتَابَ كَمَا أُنْزِلَ وَ أَنَّ الْقَوْلَ كَمَا حُدِّثَ وَ أَنَّ اللَّهَ هُوَ الْحَقُّ الْمُبِينُ ذَكَرَ اللَّهُ مُحَمَّداً وَ أَهْلَ بَيْتِهِ بِخَيْرٍ وَ حَيَّا مُحَمَّداً وَ أَهْلَ بَيْتِهِ بِالسَّلَامِ

I testify that there is no god except Allah^-azwj, Alone, there being no associates for Him^-azwj, and I testify that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww, and that the Religion is as it commenced and that Al-Islam is just as described, and that the Book is just as Revealed, and that the Words are just as narrated, and that Allah^-azwj, He^-azwj is the Evident Truth having Mentioned Muhammad^-saww and the People^-asws of his^-saww Household with goodness, and welcomed Muhammad^-saww and the People^-asws of his^-saww Household with Al-Islam’.^[32]

Appendix II: Additional Ahadith on the difference of Islam and Eman (Faith)

و عنه: عن علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن العلاء، عن محمد بن مسلم، عن أحدهما (عليهما السلام)، قال: «الإيمان إقرار و عمل، و الإسلام إقرار بلا عمل».

And from him, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al-A’ala, from Muhammad Bin Muslim,

One of them^-asws (5^th. Or 6^th Imams^-asws) having said: ‘The Eman is the acceptance and the action, whereas Al-Islam is acceptance without there being any action’.^[33]

و عنه: عن محمد بن يحيى، عن أحمد بن محمد، عن علي بن الحكم، عن سفيان بن السمط، قال: سأل رجل أبا عبد الله (عليه السلام) عن الإسلام و الإيمان، ما الفرق بينهما؟ فلم يجبه، [ثم سأله فلم يجبه‏] ثم التقيا في الطريق و قد أزف من الرجل الرحيل، فقال له أبو عبد الله (عليه السلام): «كأنه قد أزف منك رحيل؟» فقال: نعم

And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al-Hakam, from Sufyan Bin Al-Samit who said,

‘A man asked Abu Abdullah^-asws about Al-Islam and the Eman, what is the difference between the two?’ So he^-asws did not answer him. Then he asked him^-asws again, but he^-asws did not answer him. Then they met up on a road, and the man was about to leave, so Abu Abdullah^-asws said to him: ‘It seems that you are about to leave?’ So he said, ‘Yes’.

فقال: «فالقني في البيت». فلقيه، فسأله عن الإسلام و الإيمان، ما الفرق بينهما؟ فقال: «الإسلام هو الظاهر الذي عليه الناس، شهادة أن لا إله إلا الله [وحده لا شريك له‏] و أن محمدا عبده و رسوله، و إقام الصلاة، و إيتاء الزكاة، و حج البيت، و صيام شهر رمضان، فهذا الإسلام

He^-asws said: ‘Come and meet me^-asws in the house’. So he met him^-asws, and asked him^-asws about Al-Islam and the Eman, what is the difference between the two?’ So he^-asws said: ‘Al-Islam is the apparent which the people are upon – testifying that there is no god except for Allah^-azwj, One with no associates to Him^-azwj, and that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww, and the establishing of the Salat, and the giving of the Zakat, and the Hajj of the House, and the Fasting in the Month of Ramadhan, so this is Al-Islam’.

و قال: «الإيمان: معرف؟ هذا الأمر مع هذا، فإن أقربها و لم يعرف هذا الأمر، كان مسلما و كان ضالا

And he^-asws said: ‘The Eman (الإيمان) – recognise it? It is this command (Al-Wilayah) along with this. So, if one accepts it (Al-Islam) but does not recognise this command (Al-Wilayah), he would be a Muslim, but would be in straying’.^[34]

و عنه: عن عدة من أصحابنا، عن أحمد بن محمد، عن عثمان بن عيسى، عن سماعة بن مهران، قال: سألته عن الإيمان و الإسلام، قلت له: أفرق بين الإسلام و الإيمان؟ قال: «فأضرب لك مثله»؟ قال: قلت: أورد ذلك. قال: «مثل الإيمان و الإسلام مثل الكعبة من الحرم

And from him, from a number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at Bin Mahran who said,

‘I asked him^-asws about the ‘Eman’ and Al-Islam. I said to him^-asws, ‘Is there a difference between Al-Islam and the Eman?’ He^-asws said: ‘Shall I^-asws strike for you an example for it?’ I said, ‘Yes, I would report that’. He^-asws said: ‘The example of the Eman and Al-Islam is like the example of the Kabah from the Sacred (Masjid).

قد يكون في الحرم و لا يكون في الكعبة، و لا يكون في الكعبة حتى يكون في الحرم، و قد يكون مسلما و لا يكون مؤمنا، و لا يكون مؤمنا حتى يكون مسلما

You can be in the Sacred (Masjid) without being in the Kabah, but you cannot be in the Kabah until you are in the Sacred (Masjid). And you can be a Muslim and not be a Momin, but you cannot be a Momin until you are a Muslim’.

قال: قلت: فيخرج من الإيمان بشي‏ء؟ قال: «نعم». قلت يصير إلى ماذا؟ قال: «إلى الإسلام أو الكفر

I said, ‘So can one come out from the Eman at all?’ He^-asws said: ‘Yes’. I said, ‘And go into what?’ He^-asws said: ‘To Al-Islam or Al-Kufr’.

و قال: «لو أن رجلا دخل الكعبة فأفلت منه بوله، أخرج من الكعبة و لم يخرج من الحرم، فغسل ثوبه و تطهر، ثم لم يمنع أن يدخل الكعبة، و لو أن رجلا دخل الكعبة فبال فيها معاندا أخرج من الكعبة و من الحرم و ضربت عنقه

And he^-asws said: ‘If a man enters the Kabah, and urine comes out from him, he exits from the Kabah but he does not exit from the Sacred (Masjid). So he washes his clothes and purifies, then cannot be prevented to enter the Kabah. And if the man enters the Kabah, and urinates deliberately, he comes out from the Kabah and from the Sacred (Masjid), and his neck would be struck’.^[35]

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

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

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

فَخَرَجُوا بِذَلِكَ مِنَ الْكُفْرِ وَ أُضِيفُوا إِلَى الْإِيمَانِ وَ الْإِسْلَامُ لَا يَشْرَكُ الْإِيمَانَ وَ الْإِيمَانُ يَشْرَكُ الْإِسْلَامَ وَ هُمَا فِي الْقَوْلِ وَ الْفِعْلِ يَجْتَمِعَانِ كَمَا صَارَتِ الْكَعْبَةُ فِي الْمَسْجِدِ وَ الْمَسْجِدُ لَيْسَ فِي الْكَعْبَةِ وَ كَذَلِكَ الْإِيمَانُ يَشْرَكُ الْإِسْلَامَ وَ الْإِسْلَامُ لَا يَشْرَكُ الْإِيمَانَ

Thus, by that, they are exiting from the Kufr and entering into the Emān; but the Islām does not include the Emān, but the Emān does include the Islām, and they are both together in the words and the deeds, just as the Kabah comes to be in the (Sacred) Masjid, and the (Sacred) Masjid is not in the Kabah. Similarly the Emān includes the Islām, but the Islām does not include the Emān.

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

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], and the Words of Allah^-azwj Mighty and Majestic are the most truthful of the words’.

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

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

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

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

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

What is your view, if you were to see a man in the Masjid, would you testify that you have seen him to be in the Kabah?’ I said, ‘That is not allowed for me’. He^-asws said: ‘So if you were to see a man in the Kabah, would you bear witness that he had entered the Sacred Masjid?’ I said, ‘Yes’. He^-asws said: ‘And how is that?’ I said, ‘He could not have arrived to enter the Kabah unless he had entered the Masjid (first)’. So he^-asws said: ‘You are correct, and have done well’. Then he^-asws said: ‘Like that is the Emān and the Islām’.^[36]

محمد بن علي بن بابويه، قال: حدثنا أحمد بن محمد بن عبد الرحمان القرشي الحاكم، قال: حدثنا أبو بكر محمد بن خالد بن الحسن المطوعي البخاري، قال: حدثنا أبو بكر بن أبي داود ببغداد، قال: حدثنا علي بن حرب الموصلي قال: حدثنا أبو الصلت الهروي، قال: حدثنا علي بن موسى الرضا، عن أبيه، عن آبائه، عن علي (عليهم السلام)، قال: «قال رسول الله (صلى الله عليه و آله): الإيمان معرفة بالقلب، و إقرار باللسان و عمل بالأركان

Muhammad Bin Ali Bin Babuwayh who said, ‘It was narrated to us by Ahmad Bin Muhammad Bin Abdul Rahman Al Qarshy Al Hakim, from Abu Bakr Muhammad Bin Khalid Bin Al Hassan Al Matwy Al Bukhari, from Abu Bakr Bin Abu Dawood at Baghdad, from Ali Bin Harb Al Nowsuly, from Abu Al Salt Al Harwy,

‘From Ali Bin Musa Al Reza^-asws, from his^-asws father^-asws, from his^-asws forefathers^-asws, from Ali^-asws having said: ‘Rasool-Allah^-saww said: ‘The Eman is recognition with the heart, and acceptance by the tongue, and deeds by the Pillars (of Religion)’’.^[37]

و عنه، قال: حدثنا محمد بن الحسن بن أحمد بن الوليد، قال: حدثنا محمد بن الحسن الصفار، عن أحمد بن محمد بن عيسى، عن بكر بن صالح الرازي، عن أبي الصلت الهروي، قال: سألت الرضا (عليه السلام) عن الإيمان؟ فقال (عليه السلام): «الإيمان عقد بالقلب، و لفظ باللسان، و عمل بالجوارح، لا يكون الإيمان إلا هكذا

And from him (Al Sadouq) who said, ‘It has been narrated to us by Muhammad Bin Al Hassan Bin Ahmad bin Al Waleed, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Bin Muhammad Bin Isa, from Bakr Bin Salih Al Razi, from Abu Al Salt Al Harqy who said,

‘I asked Al Reza^-asws about the Eman. He^-asws said: ‘The Eman is the bond with the heart, and words by the tongue, and deed by the body parts. The Eman cannot happen to be except like this’’.^[38]

[1] E.g., https://en.wikipedia.org/wiki/Islam

[2] The Sermon at the place of Gadeer Khum.

[3] https://en.wikipedia.org/wiki/Five_Pillars_of_Islam

[4] To declare One and indivisible God (Allah^-azwj), and Prophet Mohammed^-saww is His^-azwj Messenger.

[5] https://islamweb.net/en/article/134429/the-articles-of-faith; https://en.wikipedia.org/wiki/Five_Pillars_of_Islam; https://www.bbc.co.uk/bitesize/guides/zdcyb82/revision/7

[6] «قال رسول الله (صلى الله عليه و آله): الإيمان معرفة بالقلب، و إقرار باللسان و عمل بالأركان».

(In a Hadith) ‘Rasool-Allah^-saww said: ‘The Eman is recognition with the heart, and acceptance by the tongue, and acting upon the commands (of Religion)’’.

[7] الكافي (ط – الإسلامية)، ج‏2، ص: 26, H. 3.

[8] الكافي (ط – الإسلامية)، ج‏2، ص: 24, H. 1. عَلِيُّ بْنُ إِبْرَاهِيمَ 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 تُسْتَحَلُّ بِهِ الْفُرُوجُ وَ الثَّوَابُ عَلَى الْإِيمَانِ.

[9] Bedouin derives from the Arabic badawi, meaning “desert dweller,”

[10] Al Kafi V 2 – The Book Of Belief and Disbelief CH 14 H 3

[11] الكافي 2: 20/ 2.

[12] Al-Kafi Vol. 1, H 1480, CH 10, h 3

[13] الكافي 2: 102/ 5

[14] Tafseer Imam Hassan Al Askari-asws – S 353

[15] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 23

[16] Al-Qatara, V. 2, pp. 78, Alkafi, V. 1, H. 965, Bihar V. 23, pg. 323, H. 8.. الكافي ج : 1 ص : 376

[17]Tuhaf al-Uqoul, pg. 258(English), no. 153, تحف‏العقول ص : 224

[18] بحارالأنوار 24 302 – أنهم الصلاة و الزكاة و الحج

[19] الكافي ج : 1 ص : 391, H.5.

[20] الكافي ج : 1 ص : 391, H.1.

[21] الكافي ج : 1 ص : 391, H4.

[22] الكافي ج : 1 ص : 391, H. 8.

[23] الكافي (ط – الإسلامية)، ج‏1، ص: 391, H.6

[24] الكافي (ط – الإسلامية)، ج‏2، ص: 42, H. 1.

[25] الكافي (ط – الإسلامية)، ج‏2، ص: 52, H. 6.

[26] الكافي (ط – الإسلامية)، ج‏2، ص: 57, H. 1.

[27] Al Kafi V 2 – The Book Of Merits of the Quran CH 2 H 6

[28] Al Kafi V 2 – The Book Of Supplication CH 52 H 6

[29] Al Kafi V 2 – The Book Of Supplication CH 48 H 10

[30] Al Kafi V 2 – The Book Of Supplication CH 48 H 13

[31] Al Kafi V 2 – The Book Of Supplication CH 60 H 9

[32] Al Kafi V 2 – The Book Of Supplication CH 54 H 4

[33] الكافي 2: 20/ 2.

[34] الكافي 2: 20/ 4

[35] الكافي 2: 23/ 2

[36] Al Kafi V 2 – The Book Of Belief and Disbelief CH 15 H 5 (Extract)

[37] عيون أخبار الرّضا (عليه السّلام) 1: 226/ 1

[38] عيون أخبار الرّضا (عليه السّلام) 1: 227/ 3