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A Journey To The Fact

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A Journey To The Fact Author: Dr. Fakhri Mashkoor
Translator: Majeed Muhammad
Publisher: Ansariyan Publications – Qum
Category: General Books

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2025-02-08 23:26:26

A Journey To The Fact

Author: Dr. Fakhri Mashkoor
Publisher: Ansariyan Publications – Qum

General Books

^English ^{2025-02-08 23:26:26}

www.alhassanain.org/english

A JourneyTo The Fact

Author(s): Dr.Fakhri Mashkoor

Translator(s):Majeed Muhammad

Publisher(s):Ansariyan Publications - Qum

This book tries to answer some serious questions and respond to related doubts concerning faith and belief in God. It also discusses the reasons why some religious people let others go astray.

www.alhassanain.org/english

Miscellaneous information:

A JourneyTo The Fact.Written by: Dr.Fakhri Mashkoor . Translated by:Majeed Muhammad. Revised by:Mokhtar Majeed . Ansaryian Publications, Qum.

Notice:

This version is published on behalf of www.alhassanain.org/english

The composing errors are not corrected.

Contents

Translator’s Preface 6

Obligation.. Doubt.. Who Is God?! 7

Notes 10

Anxiety And Prayer 11

Notes 12

The Conscientious Reason 13

Notes 17

Doubt… Certainty 18

God Or Nature 26

Organization Proof 32

Can Chance Be Considered A Proof? 36

Monotheistic Proof 42

Accident…Again 46

Rational And Evaluation Reasoning 50

Mind and Freedom 53

The Impossibility of Succession 61

The Evidence of Intention 70

The Philosophy of Contradiction 77

The End 80

Translator’s Preface

This book tries to answer some serious questions and respond to related doubts concerning faith and belief in God. It is recommended for those suffering from unacceptable interactions with religious people and those who would like to be more familiar with the true nature of religion. It also discusses the reasons why some religious people let others go astray.

This book provides answers to the following questions:

• Has the universe been created for nothing? Has it been created by someone for a purpose? Or was it merely an accident?

• Is there any aim beyond the creation of the world?

• Who governs the world?Nature, superpower or God?

• Why should some people ask the youth not to query too much about the Creator? Is there a lack in the Creator that the youth shouldn’t know about? Or do we have difficulties in making this misunderstanding clear?

• Is the Creator cruel, or kind and merciful? How and why?

• Why should some people suffer from many problems while we emphasize that the Creator of the universe is ‘kind’? Is there any ambiguity with this expression? Or is there something we don’t know?

• Why do we always see the traditional religion in places where cruelty and poverty are noticeable?

• Are we going to believe in a traditional religion or are we going to discover a religion that covers nowadays’ requirements?

• Why are those preaching for religion always keen on motivating people to pray and perform religious duties while they themselves are not so keen to inform those people about their social, economic and political rights?

Last but not least, when we see all the problems in the religious societies, can we say that there is a problem with the religion itself; or should we say that there are problems with the believers but not the religion?

In brief, this book tries to present an easy-to-understand text to be followed by the youth as well as parents in order to be able to answer questions and queries pertaining to religion and faith.

September 2006

Majeed Muhammad

Obligation.. Doubt.. Who Is God?!

The son was watching TV when his father came home late at night. He knew that there was something serious his father wanted to say. The family had just finished supper when the father asked his son to go into a quiet room nearby to have their conversation. The son was very curious to know the subject to be discussed with his father.

F: Do you know why I wanted to see you tonight, son?

S: No Dad. But I guess it is something serious.

F: I have been thinking and planning for this meeting and the coming ones for a while.

S: Since when, Dad?

F: Since your puberty, about a year ago. I’ve been preparing a special program for you.

S: What is this program? And what does it have to do with my puberty?

F: Puberty is the transition period between childhood and manhood, fun and seriousness, unlimited freedom and responsibility, as you know. In this program, I’m going to have a series of discussions with you about religion, beliefs, faith, life, mankind, society, the universe and many other things that you should know the true meaning of and develop an opinion and attitude suitable to your state of maturity and adulthood.

S: Thank you, Dad, for trusting me.

F: Son, first of all, this trust is God’s trust. And if you didn’t have the capacity, He wouldn’t entrust you with obligations. It is an honor that humans alone, of all the creatures of the earth, are entrusted with obligations.

S: Quite right Dad, what you say makes me feel proud, and love God even more because He obliges me with responsibility. I hope to be a good servant of God and to love and obey him.

F: Well-said. A righteous servant loves God and obeys Him.

Love and obedience are inseparable. A poet said “A lover obeys the beloved.”

S: It seems to me that those who disobey God do this because they don’t have the love of God in their hearts.

F: Exactly, even some of those whose faith is weak don’t feel the love for God; so, when they perform their religious duties, they do so with reluctance, and when they pray, they pray with laziness.

S: Yesterday, I read this in the Quran: “If ye do love Allah, Follow me: Allah will love you.”

F: What do you understand from this verse?

S: I infer that there is a mutual love between God and the believer.

F: And that love means obedience and enduring hardship for the sake of the beloved.

S: I liked the supplication that Mom read yesterday in the al-Sahifah al-Sajjadiyyah1 and I’m trying to memorize it.

F: Which supplication, son?

S: The supplication that says: “.. I ask for your love and the love of those who love you; the love of every task which brings me closer to You, to be my strongest love rather than any others’, and to make my love towards You as a lead to your Heaven, and my eagerness to You as a prevention of disobedience.”

F: This supplication also sheds light on the relationship between love and obedience.

S: But Dad, how can we find God’s love in our hearts?

F: It is simple: by knowing Him. If you truly know Him, you’ll get the ultimate love.

S: So, the first step is: knowing God.

F: “The first thing in religion is to be aware of it”, mentioned inNahj al-Balaghah2 .

Knowing God is the first thing in religion, and this knowledge is a prerequisite for loving Him. Therefore, knowing God is a prerequisite for religion and for loving Him. This is a mathematical equation, son, or something similar to a math equation.

S: How?

F: In math, there is something called substitution when dealing with equations.

S: Yes, you remind me of that. When we apply it, we say: Knowledge = Religion. Knowledge = Love; and by substitution we find that religion is love, don’t we, Dad?

F: And this is what Imam al-Sadiq (Peace be upon him) said.

S: What did he say?!

F: He said “Is religion anything other than love!” Son, love is the most beautiful thing in the world.

S: God is great.3 You are speaking with me in the youth language, the language of...

F: An adolescent?

S: Well, Dad, I was shy to say this.

F: Yes, I spoke to you using the teenagers’ language, as God’s Messenger (Peacebe upon him) commands us to speak with people according to their way of thinking. God sent each Messenger to speak to people in their own language. So why shouldn’t I speak with you like a teenager?

S: Exactly Dad, unless someone hears something in his own language, he won’t understand it and hence won’t interact with it. One of our teachers had given me a religious book as a present. I struggled when I tried to read it, and after a while I gave up because of its language which sounded like that of our ancestors who lived ages ago; therefore, it had nothing to do with our life today.

F: This is the reason why some youth turn away from religion because they find no representation of religion in a language that they can understand. This time is the time of computer and internet, and it’s impossible to present Islam through very old books written long time ago.

S: How nicely you speak, Dad! I feel I love you more than ever and love God and thank Him for giving me such a wonderful father.

F: And I love God more for giving me such a son.

S: Praisebe to God!

F: Praisebe to God!

S: We wandered away from the subject, Dad.

F: On the contrary, we have reached the core of the subject... we reached the subject of love. My love for you and my love for God lead me to talk to you about religion, life, God, human beings, the world and the hereafter... I want you to have a comprehensive review of all thoughts related to religion after you have reached your maturity.

S: But Dad, you have discussed with us almost all of our religious issues, explained many ideological problems, clarified the principles and the components of the religion and showed us the path of guidance. Do you see a shortcoming in my faith, or defect in my behavior?

F: It’s not about a shortcoming in faith or misbehaviors, son.

It is something else, completely different and extremely dangerous. That’s why I want you to be prepared and informed about some issues without being shocked.

S: OK, Dad! What’s that important and dangerous matter which I should know after my puberty?

F: I wanted to tell you that what you have learnt from me about religion was incorrect.

S: What?! Dad! What are you saying?!

F: As I said, all that you have heard from me about religion was completely wrong.

S: Dad! What are you saying?! What do you mean? Which aspect of religion was wrong?The ideology? The manners? Please Dad, be frank with me.

F: I mean the basics of religion, the ideology: the faith in God, the hereafter, the Prophet and the Messengers and all what you have learnt about is incorrect.

S: Seek God's forgiveness. Dad, what happened to you? Sorry Dad for being impolite. How can believing in God, the hereafter and the Messengers be wrong? I cannot believe what I’m hearing.

F: I will answer this question tomorrow.

S: Dad! Please be frank about your intentions, for you made me feel uncertain. How can you leave me in this state? And how can I pray then, while I’m in a state of uncertainty.

F: Who asked you to pray?

S: Didn’t you ask me to pray and to perform it patiently?

F: Then your prayer is not accepted at all.

S: Not accepted? What does that mean? Shall I abandon praying then?

F: It is up to you whether you want to pray or not.

S: That’s strange. I’m going crazy. How can my father ask me to give up praying? How? My father, who taught me how to pray, is asking me to give it up now!

F: I am not asking you to give it up. I am telling you that you may give up or continue praying, as you wish.

S: This is strange too. Didn’t you say that praying is the pillar of religion and the first thing I’ll be asked about in the hereafter? And that God says: “Establish regular prayer for celebratingMy praise.”

F: I told you that all you’ve heard from me before your puberty was wrong.

S: Dad, it’s forbidden to say so!

F: What is the meaning of forbidden?

S: Forbidden means that God doesn’t allow it.

F: God? Who is God?

S: O God... this is madness!

F: Don’t be mad. I asked you a question; answer me or say “I don’t know’.

S: But you asked me “Who is God?”

F: What’s wrong with this question?

S: Dad, please! What is going on? Is this real that you, my father, are saying what you’re saying? I cannot believe it.

F: Yes, I’m your father saying this. If I didn’t do so, then I wouldn’t be your father.

S: My God! What happened?

F: We’ll continue this discussion tomorrow. Now go to bed. Good night!

Notes

1. Al-Sahifah al-Sajjadiyyah (also called the Psalms of Islam) is a famous book comprising a collection of prayers said by Imam `Aliibn al-Husayn al-Sajjad (A.S.).

2.Nahj al-Balaghah is a book comprising a collection of sermons, epistles, and aphorisms of Imam `Aliibn Abi Talib (a.s ) compiled by al- Sharif al-Razi (406/1015).

3. In the original text, the author wrote, “allahu-akbar .” In Muslim heritage, this phrase is used to express surprise.

AnxietyAnd Prayer

The father left his son in a state of shock and went to his bedroom where his wife was waiting anxiously for the result of the meeting. He asked her with a smile on his face:

It seems that you have heard the discussion, haven’t you? She answered: “Yes, but can he handle this shock?”

“I think so”, he said, “like his brother had done before”, he continued.

The mother sighed praying: “O Lord, guide him, lead him to obeyYou and assign him to serve You.” Then she addressed the father: “I remember his brother when he reached puberty. I was very worried that day when I told you that you’re playing a dangerous game that may lead to the deviation of your son. But you reassured me and explained the necessity of that process. And now we can see the outcome. He is currently one of the prominent figures in Europe who leads people to God. Ignorance has never reached or contaminated our son and couldn’t lead him astray from the right path.”

The father thought for a moment and then said:

If we had left him with his traditional way of worship, the usual prayers and the inherited ideology derived from home and society, he might have deviated when facing different ideologies, social trends or traditions while living abroad.

“My dear son! How are you going to spend this night?” The mother sighed and glanced towards the room of her son.

The father had a meaningful glance as he said: “How did Abraham spend the nights as he was thoughtfully looking at the skies and the earth until he believed. This was only resolved when he turned his eyes to the Originator of the skies and the earth as a true Muslim and monotheist.”

After the father closed the door of the teenager’s room, the boy stood still in a state of shock, and then he felt dizzy and threw himself on the bed. Ongoing and conflicting thoughts continuously roamed in his mind, but he couldn’t understand what was happening and how to deal with it. He felt that his head was about to explode, but then he remembered what his mother usually does in tough times; she sits down on her prayer rug towards the kiblah1 ,1 raising her hands and saying with a humble voice: “O God, whom I have no one but You to turn to and ask for help and guidance, put me on the right path.”

Hurriedly, he stood up and went to the sink to perform ablution and get ready to pray. With conflicting thoughts in his mind and sense of fear and worry roaming over him, he was praying while he was thinking of his father’s words:

“All you have learnt about religion before your puberty was wrong.”

He had a pause during his prayer and was about to terminate it, but he continued his efforts in focusing on what he was saying. His father taught him to concentrate in his prayer and to pay attention to the meaning of what he says. His father’s statement had interrupted his thoughts:

“Who is God?”

He was shaking, but he tried to control himself until he reached the Qunut2 . Then he raised his hands and uttered the following words strongly and meaningfully:

“God... the Leader of the confused, the Guide of the misguided, the most Merciful, it is You Who is closer to me than my jugular vein; please save me from my confusions and guide me to the right path.”

He stopped for a few moments. He had conflicting thoughts and his heart was beating rapidly. After a while he felt better when he remembered the verse that he had always read in the mosque and suddenly felt confident:

“When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he called onMe : Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way.”

Notes

1. Kiblah is the direction of theKaaba that Muslims must turn their faces to during prayers.

2.Qunut is a part of prayers in which a person raises his/her hands towards the heavens, supplicating the Lord.

The Conscientious Reason

F: How are you, son?

S: You know Dad, it’s obvious. I’m not the same as before at all.

F: Why? Are you sick?

S: I wish I am sick!

F: Don’t say that, son! What happened?

S: You’re asking me “What happened?” It was me who asked you this question last night.

F: Everything is alright.

S: What do you mean alright? You threw me into a sea of doubt; the huge waves drifted me away from the coast. Neither swimming nor riding a boat could save me.

F: Thank God, thank God. It was exactly what I wanted.

S: Dad, why did you do that? Please tell me.

F: I’ll tell you, but first tell me where you have finally reached after you’ve been thrown away by the waves where neither swimming nor riding a boat could help you.

S: I felt weak and lost. There was no way and no one who could be of assistance. I began looking for an absolute power to save me from this rough sea and help me reach the coast safely. Suddenly I felt that this power is near me, so I exclaimed profoundly: “O God the greatest”, and then a feeling of reassurance and certainty submerged me and made the doubts go away. Then I departed the sea of the awful doubt to the coast of faith.

F: Well-done son. God be praised. This was exactly what I wanted for you. I wanted you to find God by yourself and to suffer in this trip, so you know the value of what you have found. I wanted you to experience the trip from doubt to faith in order to believe in the God that you have found, not the one that you’ve heard of from your father. There is a big difference between this and that.

S: You are right Dad. My heart is filled up with confidence after that painful experience. And now I do feel the difference between my former faith and the new one I gained after this conscientious experience.

F: This experience is called the conscientious reasoning of God’s existence. It’s neither based on rational reasoning nor on intellectual analysis and theological inference. It’s the reason for the pure nature, simple and genuine experience that leads naturally to God after dusting off the heaps of misunderstanding that concealed the truth.

S: Explain more, Dad!

F: Look son, human nature instinctively believes in God and it doesn’t need a reason. Have you ever seen how a thirsty person moves directly towards water? If you stop him/her while he/she is raising the glass to drink and ask whether he/she is sure that what he/she is drinking is water, what will he/she reply?

S: So, why don’t most people believe in God if their innate nature is their guide?

F: Son, an eye sees but if you put a thick headband on it, then it won’t. An ear can hear, but it cannot if it gets stuffed. Human nature works in the same way but it should be unrestricted and free. Lust must not control it and satanic temptations should not conceal it.

S: Yes, Dad. Please continue your interesting talk.

F: The conscientious reasoning of God’s existence says that if human beings get used to living in a deviating society that inherited aberration from its ancestors, the innate nature of the members of that society will be impaired. The following is a quotation from the Quran: “But long ages passed over them and their hearts grew hard? For many among them are rebellious transgressors.” Also read about the inheritance of straying and aberration: “We found our fathers following a certain cult, and we do guide ourselves by their footsteps.”

If a human being continues with life full of lust and extravagance, his nature will be dull, as God Says: “But after them there followed a posterity who missed prayers and followed after lusts soon.”

The Quran expresses regret for those unbelievers who are greedy, take over other people’s inheritance unjustly, and love being wealthy.

Another verse mentions that innate nature can remain impaired until the end of life if love of wealth and offspring overcomes the human nature: “The mutual rivalry for piling up (the good things of this world) diverts you.Until ye visit the graves.”

If you read history, you’ll find that the desire for life left its impacts on historical events. That’s why [the tribe of]Quraish was afraid that their political and financial powers would collapse after the emergence of Islam. Another case was when some of the companions of the Prophet came to `Ali son of Abu-Talib to congratulate him on assuming the post of caliphate. He blew out the candle to show that he would not spend even what a candle would worth from the public money to have their support. Soon they joined the enemy’s camp, and they fought him in the Jamal (The Camel) battle.

Also, as you know the sexual desire instigatedIbn Moljam to kill Ali to marry a beautiful woman namedQotam . Omaribn Sa` d Killed Imam al-Husayn1 to be the ruler of Ray province. The `Abbasid dynasty grasped the power even though they had already known that they have no right to assume power.Harun al-Rashid, an `Abbasid ruler, once addressed his son: “If you compete with me for the power, I’ll issue an order to behead you.”

S: So, it’s the desire that kills the innate nature.

F: No, it doesn’t kill nature, but impairs it. Nature never dies.

S: So, how can we re-activate its power?

F: By giving it a shock.

S: That was exactly what you have done with me, wasn’t it?

F: Yes, son.

S: Well-done Dad!

F: Good for you, son. You have successfully passed the test. Your mother was worried about you but I wasn’t. I had confidence in your pure nature, you know.

S: Did Mom know about it?

F: Yes, I let her know, in order not to spoil the plan, I mean... to help me with it.

S: Oh! So, you involved her in order not to spoil the plan... you mean to help you. Do you think both of these sentences have the same meaning?

F: Son, you know she is a mother and she is full of kindness and mercy for her son. Thus, it was not easy for her at all to see you in that situation without disclosing the secret.

S: Well Dad, let’s go back to the main subject, I mean our discussion about conscientious reasoning of God’s existence or the innate reasoning. I have a question for you.

F: Go ahead.

S: Who taught you how to perform such a plan to awaken my static nature and allow me to live the conscientious experience?

F: Who taught me? Don’t you know that knowledge and delivering of knowledge is a blessing?

S: Quite true.

F: “And ye have no good thing butis from Allah”

S: God be praised!

F: Isn’t it true that having knowledge comes after the fact that one didn’t know anything before?

S: Yes.

F: “Taught man that which he knew not”

S: So, it was God that showed you how to awaken the static nature through shock. But how did God show you that?

F: “Verify this Qur’an guides to that which is most right (or stable)”

S: Oh, now I understand. There is a verse. I guess it’s from the Meccan2 chapter, narrating an experience about sailing in the sea while the climate was good. Then the ship reached the high seas where tempest raged and waves were overwhelming. The passengers were terrified and looked for someone to save them from an inevitable death. With all the anguish, they turned to God and God saved them... Glory to God... this is the same experience that I went through yesterday, but instead of a real sea it was a sea of doubt.

F: I didn’t wish to throw you in a real sea. I have not been told to do so.

S: Is it rational that you have been instructed to do so?

F: Why not?

S: How can it be sensible for a father to throw his son in a sea?

F: What if you see a mother is ordered to throw her son in the sea.

S: I can’t believe it.

F: You forgot the Quran...

S: Oh, yes, right... “SoWe sent this inspiration to the mother of Moses: “Suckle (thy child).”

F: “but when thou hast fears about him, cast him into the river, but fear not nor grieve: forWe shall restore him to thee, and We shall make him one of Our apostles.”

S: It was a great tribulation for this forbearing mother!

F: Your God afflicts everyone with trials according to his endurance. Human beings must suffer on earth. TheMulk Chapter explains that tribulation is one of the reasons behind the creation of the human beings. O son! Don’t assume that tribulation only means trouble, disaster or something of the sort. It means trial and test. God tests human beings in various situations. “HeWho created death and life, that He may try which of you is best in deed.”

Notice the following holy verses:

“We have tried them with both prosperity and adversity.” “and We test you by evil and by good by way of trial” “Now, as for man, when his Lordtrieth him, giving him honor and gifts, thensaith he, (puffed up), “My Lord hath honored me.” “But when Hetrieth him, restricting his subsistence for him, thensaith he (in despair), “My Lord hath humiliated me!”

S: So God tests all His servants anyway. He grants them something to see what they will do. On the other hand, God sometimes prevents his servants from something in order to see their response.

And the most severe afflictions are specified for prophets, and the next are the virtuous believers.

F: Yes son.Because they have the strongest endurance for bearing troubles. But the principle that you should bear in mind is that it is impossible for God to afflict human beings greater than their ability. God is fair and merciful and doesn’t afflict a person with something beyond his capacity.

S: But Dad, we see some people suffer from a severe affliction and they say that they cannot endure it.

F: This is impossible, son. God doesn’t charge a person with something more than his power and ability. Those people are able to overcome their troubles with strength and forbearance unknown to them. Remember your experience yesterday, could you imagine that you would have borne that doubt which shocked all your indisputable religious ideologies?

S: You’re right Dad. I couldn’t imagine that I’d bear that. I thought that I’d become a disbeliever or turn mad.

F: Now you are neither disbeliever nor mad. You were able to endure that tribulation, but you were not aware of your ability. God made that clear to you and to those who think that they’re unable to bear certain difficulties.

S: While reading Quran, I sometimes pass by the story of Abraham and how God commanded him to sacrifice his son. He woke up and told the dream to his son Ishmael, who instantly agreed and said: “O my father! Do as thou art commanded: thou will find me, if Allah so wills one practicing Patience and Constancy!” At that Moment, I shake humbly for this submissiveness to God, Glory be to Him, especially when Abraham held the knife on his son. Dad!

When I visualize this scene, I shudder. The son was on the ground, the father was holding a sharp knife in his right hand onto his son’s neck and his son’s head was in his left hand. Ishmael surrendered to his father who was passing the knife on the neck of his dear one, but the knife didn’t hurt the son. The father thought that this maybe because of his fatherly passion, so he pressed more on the knife to slaughter his son, but O God! The knife didn’t harm him. You know Dad, my body trembles when I talk about this.

F: Me too. I believe that this is a true holy love. Don’t you see my voice is wavering and my eyes are pouring tears while I’m listening to you? Two great loves competed, but the greater love (the love and obedience to God) overcame the lesser one (the father’s love for his son and the son’s love of life)!

S: How great is the patience of Abraham and Ishmael on this tribulation! God says: “AndWe shall try you until We test those among you who strive their utmost and persevere in patience; and We shall try your reported (mettle).”

F: O son, prophets suffered much more than this. God tested them with wives who hurt them, sons who disobeyed them and tribes who deserted them but they were patient and strong. So that God compensates them. You know that God rewards those who endure ultimately.

S: I wish I could have lived during the time of prophets to believe in them, support them and strive with them for the sake of God. But, unfortunately this is a wish that will never come true.

F: Why not son?

S: How could it be, while we are many centuries away from them?

F: My son. God, be He exalted, said: “All who obey Allah and the Apostle are in the company of those onwhom the Grace of Allah is, of the prophets (who teach), the sincere (lovers of Truth), the witnesses (who testify), and the Righteous (who do good): Ah! What a beautiful fellowship!”

S: So the way is clear, it is by obeying God and His prophet[s].

F: You can fulfill your wish in his way, so don’t get disappointed. One more thing; don’t you love them?

S: Yes, I do Dad.

F: So you’ll meet them in the hereafter. There, people will be with those whom they love.

S: You don’t mean superficial love, do you?

F: Of course not. The true love is the one which leads us to follow prophets’ way.

S: Well Dad, here you go back to the subject of love!

F: Is religion anything but love? OK son... now go to bed early so that you can wake up for the morning prayers. Good night

S: OK Dad, good night.

Notes

1. Imam al-Husayn , son of Imam `Ali, is buried in Karbala, a city in Iraq. Imam al-Husayn’s tragic story is one of the most famous and impressive stories in Islam, especially amongst theShi`ah . He is considered the first hero of Islam who sacrificed himself and his sons for the sake of God and religion. I recommend you to read his story. You’ll find it really impressing and worthwhile.

2. According to the place of their revelation, the Chapters (Surah ) of the Holy Qur'an are divided intoMeccan (those revealed at Mecca) andMadanite (those revealed at al-Madinah ).

Table of Contents

[5] 1

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌ 1

THE BOOK OF BELIEF (Emān) AND DISBELIEF (Kufr) (1) 1

1- بَابُ طِينَةِ الْمُؤْمِنِ وَ الْكَافِرِ 1

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

2- بَابٌ آخَرُ مِنْهُ وَ فِيهِ زِيَادَةُ وُقُوعِ التَّكْلِيفِ اَلْأَوَّلِ 6

Chapter 2 – Another Chapter from it, and in it is an increase – Occurrence of the first Mandate 6

3- بَابٌ آخَرُ مِنْهُ 8

Chapter 3 – Another Chapter from it 9

4- بَابُ أَنَّ رَسُولَ اللهِّ (صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ) أَوَّل مَنْ أَجَابَ وَ أَقَرَّ لِلهِّ عَزَّ وَ جَلَّ بِالرُّبُوبِيَّةِ 13

Chapter 4 – Rasool-Allah^saww was the first one to answer and acknowledge to Allah^azwj Mighty and Majestic with the Lordship 14

5- بَابُ كَيْفَ أَجَابُوا وَ هُمْ ذَرٌّ 16

Chapter 5 – How did they answer and they were particles 16

6- بَابُ فِطْرَةِ الْخَلْقِ عَلَى التَّوْحِيدِ 16

Chapter 6 – Nature of the creatures is uon the Oneness (Tawheed) 16

7- بَابُ كَوْنِ الْمُؤْمِنِ فِي صُلْبِ الْكَافِرِ 18

Chapter 7 – Coming into being of the Believer into the back of the disbeliever 18

8- بَابُ إِذَا أَرَادَ اللهُ عَزَّ وَجَلَّ أَنْ يَخْلُقَ الْمُؤْمِنَ 19

Chapter 8 – When Allah^azwj Mighty and Majestic Intended to Create the Believer 19

9- بَابٌ فِي أَنَّ الصِّبْغَةَ هِيَ الْإِسْلَامُ 19

Chapter 9 – Regarding the dyeing – it is Al-Islām 19

10- بَابٌ فِي أَنَّ السَّكِينَةَ هِيَ الْإِيمَانُ 20

Chapter 10 – Regarding the tranquility (Re 48: 4) – it is the faith 20

11- بَابُ الْإِخْلَاصِ 22

Chapter 11 – The sincerity 22

12- بَابُ الشَّرَائِعِ 24

Chapter 12 – The Laws 24

13- بَابُ دَعَائِمِ الْإِسْلَامِ 26

Chapter 13 – The Pillars of Al-Islām 26

14- بَابُ أَنَّ الْإِسْلَامَ يُحْقَنُ بِهِ الدَّمُ وَ تُؤَدَّى بِهِ الْأمَانَةُ وَ أَنَّ الثَّوَابَ عَلَى الْإِيمَانِ 36

Chapter 14 – Al-Islām, the blood is saved by it, and the entrustments are paid by it, and that the Rewards are based upon the faith 36

15- بَابُ أَنَّ الْإِيمَانَ يَشْرَكُ الْإِسْلَامَ وَ الْإِسْلَامَ لَا يَشْرَكُ الْإِيمَانَ 38

Chapter 15 – The Emān (belief) contains the Islām, but the Islām doest not contain the Emān (belief) 38

16- بَابٌ آخَرُ مِنْهُ وَ فِيهِ أَنَّ الْإِسْلَامَ قَبْلَ الْإِيمَانِ 41

Chapter 16 – Another Chapter from it, and in it is that the Islām is before the Emān 41

17- بَابٌ 43

Chapter 17 – A Chapter 43

Notes 54

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌ 56

THE BOOK OF BELIEF (Emān) AND DISBELIEF (Kufr) (2) 56

18- بَابٌ فِي أَنَّ الْإِيمَانَ مَبْثُوثٌ لِجَوَارِحِ الْبَدَنِ كُلِّهَا 56

Chapter 18 - Regarding that the Emān (belief) spreads out to the parts of the body, all of them 56

19- بَابُ السَّبْقِ إِلَى الْإِيمَانِ 68

Chapter 19 – The preceding (racing) to the Emān 68

20- بَابُ دَرَجَاتِ الْإِيمَانِ 70

Chapter 20 – Levels of the Emān 70

21- بَابٌ آخَرُ مِنْهُ 74

Chapter 21 – Another chapter from it 74

22- بَابُ نِسْبَةِ الْإِسْلَامِ 76

Chapter 22 – Ascription of Al-Islām 76

23- بَابُ خِصَالِ الْمُؤْمِنِ 78

Chapter 23 – Characteristics of the’Momin’ (Believer) 78

24- بَابٌ 81

Chapter 24 – A Chapter 81

25- بَابُ صِفَةِ الْإِيمَانِ 83

Chapter 25 – Description of the Emān 83

26- بَابُ فَضْلِ الْإِيمَانِ عَلَى الْإِسْلَامِ وَ الْيَقِينِ عَلَى الْإِيمَانِ 85

Chapter 26 – Superiority of the Emān over Al-Islām, and the (superiority of the) conviction over the Emān 85

27- بَابُ حَقِيقَةِ الْإِيمَانِ وَ الْيَقِينِ 87

Chapter 27 – The reality of the Emān and’ الْيَقِينَ ’ (Yaqeen - the conviction) 87

28- بَابُ التَّفَكُّرِ 90

Chapter 28 – The’ التَّفَكُّرِ ’ Contemplation 90

29- بَابُ الْمَكَارِمِ 92

Chapter 29 – The Nobilities 92

30- بَابُ فَضْلِ الْيَقِينِ 94

Chapter 30 – Superiority of the conviction 94

31- بَابُ الرِّضَا بِالْقَضَاءِ 99

Chapter 31 – Satisfaction with the Judgement (of Allah^azwj ) 99

32- بَابُ التَّفْوِيضِ إِلَى اللهِّ وَ التَّوَكُّلِ عَلَيْهِ 104

Chapter 32 – The delegating (of matters) to Allah^azwj and the reliance upon Him^azwj 104

Notes 110

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌ 112

THE BOOK OF BELIEF (Emān) AND DISBELIEF (Kufr) (3) 112

33- بَابُ الْخَوْفِ وَ الرَّجَاءِ 112

Chapter 33 – The fear and the hope 112

34- بَابُ حُسْنِ الظَّنِّ بِاللهِّ عَزَّ وَ جَل 118

Chapter 34 – Goodly thoughts about Allah^azwj Mighty and Majestic 118

35- بَابُ الِاعْتِرَافِ بِالتَّقْصِيرِ‌ 119

Chapter 35 – The acknowledgement of the deficiency 119

36- بَابُ الطَّاعَةِ وَ التَّقْوَى 121

Chapter 36 – The obedience and the piety 121

37- بَابُ الْوَرَعِ 125

Chapter 37 – The devoutness 125

38- بَابُ الْعِفَّةِ 130

Chapter 38 – The Chastity 130

39- بَابُ اجْتِنَابِ ا لمَحَارِمِ 131

Chapter 39 – Keeping aloof from the Prohibitions 131

40- بَابُ أَدَاءِ الْفَرَائِضِ 133

Chapter 40 – Performing of the Obligations 133

41- بَابُ اسْتِوَاءِ الْعَمَلِ وَ الْمُدَاوَمَةِ عَلَيْهِ 134

Chapter 41 – Regularity of the deed and the persistence upon it 134

42- بَابُ الْعِبَادَةِ 136

Chapter 42 – The worship 136

43- بَابُ النِّيَّةِ 138

Chapter 43 – The Intention 138

44- بَاب 140

Chapter 44 – A Chapter 140

45- بَابُ الِإقْتِصَادِ فِي الْعِبَادَةِ 140

Chapter 45 – The moderation in the worship 140

46- بَابُ مَنْ بَلَغَهُ ثَوَابَ مِنَ اللهِّ عَلَى عَمَل 142

Chapter 46 – The one to whom reaches that there is a Reward from Allah^azwj upon a (particular) deed 142

47- بابُ الصَّبْرِ 143

Chapter 47 – The Patience 143

48- بَابُ الشُّكْرِ 153

Chapter 48 – The Gratefulness 153

Notes 163

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌ 166

THE BOOK OF BELIEF (Emān) AND DISBELIEF (Kufr) (4) 166

49- بَابُ حُسْنِ الْخُلُقِ 166

Chapter 49 – The Good Manners 166

50- بَابُ حُسْنِ الْبِشْرِ 171

Chapter 50 – The goodly cheerfulness 171

51- بَابُ الصِّدْقِ وَ أَدَاءِ الْأمَانَةِ 173

Chapter 51 – The truthfulness and the repayment of the entrustments 173

52- بَابُ الْحَيَاءِ 176

Chapter 52 – The’Hiyā’ Bashfulness 176

53- بَابُ الْعَفْوِ 177

Chapter 53 – The Pardoning 177

54- بَابُ كَظْمِ الْغَيْظِ 180

Chapter 54 – Suppressing the anger 180

55- بَابُ الْحِلْمِ 184

Chapter 55 – The Forbearance 184

56- بَابُ الصَّمْتِ وَ حِفْظِ اللِّسَانِ 186

Chapter 56 – The silence and preservation of the tongue 186

57- بَابُ الْمُدَارَاةِ 192

Chapter 57 – The Politeness 192

58- بَابُ الرِّفْقِ 194

Chapter 58 – The Kindness 194

59- بَابُ التَّوَاضُعِ 197

Chapter 59 – The Humbleness 197

60- بَابُ الْحُبِّ فِي اللهِّ وَ الْبُغْضِ فِي اللهَّ 203

Chapter 60 – The love regarding Allah^azwj and the hatred regarding Allah^azwj 203

Notes 209

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌ 212

THE BOOK OF BELIEF (Emān) AND DISBELIEF (Kufr) (5) 212

61- بَابُ ذَمِّ الدُّنْيَا وَ الزُّهْدِ فِيهَا 212

Chapter 61 – Condemning the world and (adopting) the ascetism in it 212

62- بَابٌ 226

Chapter 62 – A Chapter 226

63- بَابُ الْقَنَاعَةِ 226

Chapter 63 – The Contentment 226

64- بَابُ الْكَفَافِ 230

Chapter 64 – The Subsistence 230

65- بَابُ تَعْجِيلِ فِعْلِ الْخَيْرِ 233

Chapter 65 – Hastening the doing of the good 233

66- بَابُ الْإِنْصَافِ وَ الْعَدْلِ 235

Chapter 66 – The fairness and the justice 235

67- بَابُ الِ إ سْتِغْنَاءِ عَنِ النَّاسِ 242

Chapter 67 – The self-sufficiency from the people 242

68- بَابُ صِلَةِ الرَّحِمِ 244

Chapter 68 – Goodly relationship with the relatives 244

69- بَابُ الْبِرِّ بِالْوَالِدَيْنِ 255

Chapter 69 – The righteousness with the parents 255

Notes 266

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌ 269

THE BOOK OF BELIEF (Emān) AND DISBELIEF (Kufr) (6) 269

70- بَابُ الِاهْتِمَامِ بِأُمُورِ الْمُسْلِمِينَ وَالنَّصِيحَةِ لَهُمْ وَنَفْعِهِمْ‌ 269

Chapter 70 – The concern with the affairs of the Muslims, and the advising to them, and benefitting them 269

71- بَابُ إِجْلَالِ الْكَبِيرِ‌ 271

Chapter 71 – Respecting the aged 271

72- بَابُ أُخُوَّةِ الْمُؤْمِنِينَ بَعْضِهِمْ لِبَعْضٍ 272

Chapter 72 – Brotherhood of the Momineen with each other 272

73- بَابٌ فِيمَا يُوجِبُ الْحَقَّ لِمَنِ انْتَحَلَ الْإِيمَانَ وَيَنْقُضُهُ 275

Chapter 73 – Regarding what Obligates the right for the one who arrogates the belief and repudiates it 275

74- بَابٌ فِي أَنَّ التَّوَاخِيَ لَمْ يَقَعْ عَلَى الدِّينِ وَإِنَّمَا هُوَ التَّعَارُفُ 276

Chapter 74 – Regarding, that the brotherhood does not yet occur upon the Religion, and rather it is the recognition (of Al Wilayah) 276

75- بَابُ حَقِّ الْمُؤْمِنِ عَلى أَخِيهِ وَأَدَاءِ حَقِّهِ‌ 277

Chapter 75 – The rights of the Momin upon his brother and the fulfilling of his rights 277

76- بَابُ التَّرَاحُمِ وَالتَّعَاطُفِ‌ 286

Chapter 76 – The Compassion and the Sympathy 286

77- بَابُ زِيَارَةِ الْإِخْوَانِ‌ 287

Chapter 77 – Visiting the brethren 287

78- بَابُ الْمُصَافَحَةِ‌ 293

Chapter 78 – The Handshake 293

79- بَابُ الْمُعَانَقَةِ‌ 301

Chapter 79 – The Embracing 301

80- بَابُ التَّقْبِيلِ‌ 302

Chapter 80 – The Kissing 302

81- بَابُ تَذَاكُرِ الْإِخْوَانِ‌ 304

Chapter 81 – Remembering the brethren 304

82- بَابُ إِدْخَالِ السُّرُورِ عَلَى الْمُؤْمِنِ 307

Chapter 82 – Causing the gladness to enter upon the Momineen 307

83- بَابُ قَضَاءِ حَاجَةِ الْمُؤْمِنِ‌ 315

Chapter 83 – Fulfilling the need of the Momin 315

Notes 322

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌ 325

THE BOOK OF BELIEF (Emān) AND DISBELIEF (Kufr) (7) 325

84- بَابُ السَّعْيِ فِي حَاجَةِ الْمُؤْمِنِ‌ 325

Chapter 84 – The striving regarding a need of the Momin 325

85- بَابُ تَفْرِيجِ كَرْبِ الْمُؤْمِنِ 328

Chapter 85 – Relieving the suffering of the Momin 328

86- بَابُ إِطْعَامِ الْمُؤْمِنِ‌ 330

Chapter 86 – Feeding the Momin 330

87- بَابُ مَنْ كَسَا مُؤْمِناً‌ 336

Chapter 87 – The one who clothes a Momin 336

88- بَابٌ فِي إِلْطَافِ الْمُؤْمِنِ وَإِكْرَامِهِ‌ 337

Chapter 88 – Regarding kindness to the Momin and honouring him 337

89- بَابٌ فِي خِدْمَتِهِ 340

Chapter 89 – Regarding serving him (the Momin) 340

90- بَابُ نَصِيحَةِ الْمُؤْمِنِ‌ 341

Chapter 90 – Advising the Momin 341

91- بَابُ الْإِصْلَاحِ بَيْنَ النَّاسِ‌ 342

Chapter 91 – The Reconciliation between the people 342

92- بَابٌ فِي إِحْيَاءِ الْمُؤْمِنِ‌ 344

Chapter 92 – Regarding revival of the Momin 344

93- بَابٌ فِي الدُّعَاءِ لِلْأَهْلِ إِلَى الْإِيمَانِ‌ 345

Chapter 93 – Regarding the inviting the people to the Emān 345

94- بَابٌ فِي تَرْكِ دُعَاءِ النَّاسِ‌ 346

Chapter 94 – Regarding leaving out inviting the people 346

95- بَابُ أَنَّ اللهَ إِنَّمَا يُعْطِي الدِّينَ مَنْ يُحِبُّهُ‌ 349

Chapter 95 – Allah^azwj , rather, Gives the Religion to the one whom He^azwj Loves 349

96- بَابُ سَلَامَةِ الدِّينِ‌ 350

Chapter 96 – The safety of the Religion 350

97- بَابُ التَّقِيَّةِ‌ 352

Chapter 97 – The Dissimulation (Taqiyya) 352

98- بَابُ الْكِتْمَانِ‌ 359

Chapter 98 – The Concealment 359

Notes 368

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌ 371

THE BOOK OF BELIEF (Emān) AND DISBELIEF (Kufr) (8) 371

99- بَابُ الْمُؤْمِنِ وَعَلَامَاتِهِ وَصِفَاتِهِ 371

Chapter 99 –The Momin, and his signs, and his description 371

100- بَابٌ فِي قِلَّةِ عَدَدِ الْمُؤْمِنِينَ 391

Chapter 100 – The smallness of the number of the Momineen 391

101- بَابُ الرِّضَا بِمَوْهِبَةِ الْإِيمَانِ وَالصَّبْرِ عَلى كُلِّ شَيْ‌ءٍ بَعْدَهُ‌ 394

Chapter 101 – The satisfaction with the gift of the Emān and the patience upon everything after it 394

102- بَابٌ فِي سُكُونِ الْمُؤْمِنِ إِلَى الْمُؤْمِنِ‌ 397

Chapter 102 – Regarding the tranquility of the Momin to the Momin 397

103- بَابٌ فِيمَا يَدْفَعُ اللهُ بِالْمُؤْمِنِ‌ 397

Chapter 103 – Regarding what Allah^azwj Fends off due to the Momin 397

104- بَابٌ فِي أَنَّ الْمُؤْمِنَ صِنْفَانِ‌ 398

Chapter 104 – Regarding that the Momin is of two types 398

105- بَابُ مَا أَخَذَهُ اللهُ عَلَى الْمُؤْمِنِ مِنَ الصَّبْرِ عَلى مَا يَلْحَقُهُ فِيمَا ابْتُلِيَ بِهِ 400

Chapter 105 – What (Covenant) Allah^azwj has Taken upon the Momin, from the patience upon whatever he faces regarding what he has been afflicted with 400

106- بَابُ شِدَّةِ ابْتِلَاءِ الْمُؤْمِنِ‌ 403

Chapter 106 – The severity of the afflictions of the Momin 403

107- بَابُ فَضْلِ فُقَرَاءِ الْمُسْلِمِينَ‌ 413

Chapter 107 – The merits for the poor Muslims 413

108- بَابٌ 421

Chapter 108 – A Chapter 421

Notes 423

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌ 426

THE BOOK OF BELIEF (Emān) AND DISBELIEF (Kufr) (9) 426

109- بَابُ أَنَّ لِلْقَلْبِ أُذُنَيْنِ يَنْفُثُ فِيهِمَا الْمَلَكُ وَالشَّيْطَانُ 426

Chapter 109 – For the heart there are two ears into which blow the Angel and the Satanla 426

110- بَابُ الرُّوحِ الَّذِي أُيِّدَ بِهِ الْمُؤْمِنُ 427

Chapter 110 – The spirit which the Momin is Aided with 427

111- بَابُ الذُّنُوبِ‌ 428

Chapter 111 – The Sins 428

112- بَابُ الْكَبَائِرِ‌ 437

Chapter 112 – The Major Sins 437

113- بَابُ اسْتِصْغَارِ الذَّنْبِ‌ 451

Chapter 113 – Belittling the sins 451

114- بَابُ الْإِصْرَارِ عَلَى الذَّنْبِ‌ 452

Chapter 114 – The Persistenance upon the sin 452

115- بَابٌ فِي أُصُولِ الْكُفْرِ وَأَرْكَانِهِ‌ 453

Chapter 115 – The origins of the disbelief and its corner-stones 453

116- بَابُ الرِّيَاءِ‌ 457

Chapter 116 – The showing-off 458

117- بَابُ طَلَبِ الرِّئَاسَةِ‌ 463

Chapter 117 – Seeking the leadership 463

118- بَابُ اخْتِتَالِ الدُّنْيَا بِالدِّينِ‌ 465

Chapter 118 – Confusing the world by the Religion 465

119- بَابُ مَنْ وَصَفَ عَدْلاً وَعَمِلَ بِغَيْرِهِ‌ 466

Chapter 119 – The one who portrays justice and acts without it 466

120- بَابُ الْمِرَاءِ وَالْخُصُومَةِ وَمُعَادَاةِ الرِّجَالِ‌ 467

Chapter 120 – The quarreling, and the disputing, and the animosity to the men 467

121- بَابُ الْغَضَبِ‌ 470

Chapter 121 – The anger 470

Notes 475

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌ 478

THE BOOK OF BELIEF (Emān) AND DISBELIEF (Kufr) (10) 478

122- بَابُ الْحَسَدِ‌ 478

Chapter 122 – The Envy 478

123- بَابُ الْعَصَبِيَّةِ‌ 480

Chapter 123 – The Prejudice (Bias/Racism) 480

124- بَابُ الْكِبْرِ‌ 482

Chapter 124 – The Arrogance 482

125- بَابُ الْعُجْبِ‌ 487

Chapter 125 – The Self-conceit 487

126- بَابُ حُبِّ الدُّنْيَا وَالْحِرْصِ عَلَيْهَا‌ 490

Chapter 126 – Love of the world and the greed upon it 490

127- بَابُ الطَّمَعِ‌ 498

Chapter 127 – The Greed 498

128- بَابُ الْخُرْقِ‌ 499

Chapter 128 – The Harshness (Awkwardness of Manners) 499

129- بَابُ سُوءِ الْخُلُقِ‌ 499

Chapter 129 – The Evil Manners 499

130- بَابُ السَّفَهِ‌ 500

Chater 130 – The Foolishness 500

131 - بَابُ الْبَذَاءِ 501

Chapter 131 – The Obscenities 501

132- بَابُ مَنْ يُتَّقى شَرُّهُ‌ 506

Chapter 132 – The one whose evil is feared 506

133- بَابُ الْبَغْيِ‌ 507

Chapter 133 –The Transgression 507

134- بَابُ الْفَخْرِ وَالْكِبْرِ‌ 508

Chapter 134 – The Pride and the Arrogance 508

135- بَابُ الْقَسْوَةِ‌ 509

Chapter 135 – The Ruthlessness (Hardheatedness) 509

136- بَابُ الظُّلْمِ‌ 510

Chapter 136 – The Injustice 510

137- بَابُ اتِّبَاعِ الْهَوى‌ 516

Chapter 137 – Following the personal desires 516

138- بَابُ الْمَكْرِ وَالْغَدْرِ وَالْخَدِيعَةِ‌ 518

Chapter 138 – The Plotting and the Treachery and the Deception 518

139- بَابُ الْكَذِبِ‌ 520

Chapter 139 – The Lies 520

Notes 527

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌ 530

THE BOOK OF BELIEF (Emān) AND DISBELIEF (Kufr) (11) 530

140- بَابُ ذِي اللِّسَانَيْنِ‌ 530

Chapter 140 – The Two-tongued (Duplicity) 530

141- بَابُ الْهِجْرَةِ 531

Chapter 141 – The Desertion 531

142- بَابُ قَطِيعَةِ الرَّحِمِ‌ 533

Chapter 142 – Severing the relationships 533

143- بَابُ الْعُقُوقِ‌ 536

Chapter 143 – The Ingratitude (to the parents) 536

144- بَابُ الِانْتِفَاءِ 538

Chapter 144 – Disowning of the lineage 538

145- بَابُ مَنْ آذَى الْمُسْلِمِينَ وَاحْتَقَرَهُمْ 539

Chapter 145 – The one who hurts the Muslims and despises them 539

146- بَابُ مَنْ طَلَبَ عَثَرَاتِ الْمُؤْمِنِينَ وَعَوْرَاتِهِمْ‌ 543

Chapter 146 – The one who pursues the slips (of the tongues) of the Momineen and exposes them 543

147- بَابُ التَّعْيِيرِ‌ 545

Chapter 147 – The Rebuking 545

148- بَابُ الْغِيبَةِ وَالْبَهْتِ‌ 546

Chapter 148 – The Backbiting and the Slander 546

149- بَابُ الرِّوَايَةِ عَلَى الْمُؤْمِنِ‌ 548

Chapter 149 – Reporting upon the Believer 548

150- بَابُ الشَّمَاتَةِ‌ 549

Chapter 150 – The Gloating 549

151- بَابُ السِّبَابِ‌ 549

Chapter 151 – The Insults 549

152- بَابُ التُّهَمَةِ وَسُوءِ الظَّنِّ‌ 552

Chapter 152 – The slander and the evil pre-conception 552

153- بَابُ مَنْ لَمْ يُنَاصِحْ أَخَاهُ الْمُؤْمِنَ‌ 552

Chapter 153 – The one who does not advise his Momin brother 552

154- بَابُ خُلْفِ الْوَعْدِ‌ 554

Chapter 154 – Breaking the promise 554

155- بَابُ مَنْ حَجَبَ أَخَاهُ الْمُؤْمِنَ‌ 555

Chapter 155 – The one who obstructs his Momin brother 555

156- بَابُ مَنِ اسْتَعَانَ بِهِ أَخُوهُ فَلَمْ يُعِنْهُ‌ 557

Chapter 156 – The one whose assistance is sought by his brother but he does not assist him 557

157- بَابُ مَنْ مَنَعَ مُؤْمِناً شَيْئاً مِنْ عِنْدِهِ أَوْ مِنْ عِنْدِ غَيْرِهِ‌ 559

Chapter 157 – The one who prevents a Momin of something from his presence or from the presence of someone else 559

158- بَابُ مَنْ أَخَافَ مُؤْمِناً 560

Chapter 158 – The one who frightens a Momin 560

159- بَابُ النَّمِيمَةِ‌ 561

Chapter 159 - Gossiping 561

160- بَابُ الْإِذَاعَةِ‌ 562

Chapter 160 – The Publicising 562

161- بَابُ مَنْ أَطَاعَ الْمَخْلُوقَ فِي مَعْصِيَةِ الْخَالِقِ‌ 565

Chapter 161 – The one who obeys the creatures (people) regarding a disobedience to the Creator 565

162- بَابٌ فِي عُقُوبَاتِ الْمَعَاصِي الْعَاجِلَةِ‌ 567

Chapter 162 – The immediate Punishment of the disobediences (sins) 567

163- بَابُ مُجَالَسَةِ أَهْلِ الْمَعَاصِي‌ 568

Chapter 163 – The gathering (sitting) with the people of disobedience (sinners) 568

Notes 576

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌ 579

THE BOOK OF BELIEF (Emān) AND DISBELIEF (Kufr) (12) 579

164- بَابُ أَصْنَافِ النَّاسِ‌ 579

Chapter 164 – The Categories of people 579

165- بَابُ الْكُفْرِ‌ 581

Chapter 165 – The Disbelief (Kufr) 581

166- بَابُ وُجُوهِ الْكُفْرِ‌ 589

Chapter 166 – Aspects of the Kufr (Disbelief) 589

167- بَابُ دَعَائِمِ الْكُفْرِ وَشُعَبِهِ‌ 592

Chapter 167 – The pillars of the Kufr (Disbelief) and its branches 592

168- بَابُ صِفَةِ النِّفَاقِ وَالْمُنَافِقِ‌ 594

Chapter 168 – Description of the hypocrisy and the hypocrite (Continued from above) 594

169- بَابُ الشِّرْكِ‌ 598

Chapter 169 – The Shirk (Polytheism/Association) 598

170- بَابُ الشَّكِّ‌ 601

Chapter 170 – The Doubt 601

171- بَابُ الضَّلَالِ‌ 604

Chapter 171 – The Straying 604

172- بَابُ الْمُسْتَضْعَفِ‌ 609

Chapter 172 – The Weak Ones (of understanding) 609

173- بَابُ الْمُرْجَوْنَ لِأَمْرِ اللهِ‌ 613

Chapter 173 – The ones hopeful for the Command of Allah^azwj 613

174- بَابُ أَصْحَابِ الْأَعْرَافِ‌ 614

Chapter 174 – The Companions of the Heights 614

175- بَابٌ فِي صُنُوفِ أَهْلِ الْخِلَافِ وَذِكْرِ الْقَدَرِيَّةِ وَالْخَوَارِجِ وَالْمُرْجِئَةِ وَأَهْلِ الْبُلْدَانِ 615

Chapter 175 – Regarding the types of the adversaries, and mention of the Qadiriyya, and the Kharijites, and the Murjiites, and the people of the cities 616

176- بَابُ الْمُؤَلَّفَةِ قُلُوبُهُمْ‌ 618

Chapter 176 - The ones with distorted hearts 618

177- بَابٌ فِي ذِكْرِ الْمُنَافِقِينَ وَالضُّلاَّلِ وَإِبْلِيسَ فِي الدَّعْوَةِ 620

Chapter 177 – Regarding the mention of the hypocrites, and the straying ones, and Iblees^la in the invitation (to the Religion) 620

178- بَابٌ فِي قَوْلِهِ تَعَالى: ( وَمِنَ النّاسِ مَنْ يَعْبُدُ اللهَ عَلى حَرْفٍ ) ‌ 621

Chapter 178 – Regarding the Words of the Exalted [22: 11] And among men is he who worships Allah^azwj superficially 621

179- بَابُ أَدْنى مَا يَكُونُ بِهِ الْعَبْدُ مُؤْمِناً أَوْ كَافِراً أَوْ ضَالًّا 623

Chapter 179 – The least of what by which the servant can be a Momin, or a Kafir (unbeliever), or a straying one 623

180- بَابٌ 625

Chapter 180 – A Chapter 625

181- بَابُ ثُبُوتِ الْإِيمَانِ وَهَلْ يَجُوزُ أَنْ يَنْقُلَهُ اللهُ 625

Chapter 181 – Affirmation of the Emān and is it allowed that Allah^azwj would Transfer it 625

182- بَابُ الْمُعَارِينَ‌ 626

Chapter 182 – The ones of temporary (Emān) 626

183- بَابٌ فِي عَلَامَةِ الْمُعَارِ 628

Chapter 183 – Regarding the signs of the Lending (of the Emān) 628

Notes 630

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌ 632

THE BOOK OF BELIEF (Emān) AND DISBELIEF (Kufr) (13) 632

184- بَابُ سَهْوِ الْقَلْبِ‌ 632

Chapter 184 – Omissions of the heart 632

185- بَابٌ فِي ظُلْمَةِ قَلْبِ الْمُنَافِقِ وَإِنْ أُعْطِيَ اللِّسَانَ، وَنُورِ قَلْبِ الْمُؤْمِنِ وَإِنْ قَصَرَ بِهِ لِسَانُهُ 634

Chapter 185 – Regarding the darkness of the ‘الْقَلْبُ ’ (Qalb) of the hypocrite and even though he has been given the tongue, and radiance of the ‘ الْقَلْبُ ’ (Qalb) of the Momin and even though he falls short with his tongue 634

186- بَابٌ فِي تَنَقُّلِ أَحْوَالِ الْقَلْبِ‌ 636

Chapter 186 – Transference of the states of the الْقَلْب (Qalb) 636

187- بَابُ الْوَسْوَسَةِ وَحَدِيثِ النَّفْسِ‌ 638

Chapter 187 – The (Satanic) insinuations and discussing with the self 638

188- بَابُ الِاعْتِرَافِ بِالذُّنُوبِ وَالنَّدَمِ عَلَيْهَا‌ 640

Chapter 188 – The acknowledgement of the sins and the regret upon it 640

189- بَابُ سَتْرِ الذُّنُوبِ‌ 642

Chapter 189 – Veiling the sins 642

190- بَابُ مَنْ يَهُمُّ بِالْحَسَنَةِ أَوِ السَّيِّئَةِ‌ 643

Chapter 190 – The one who intends performing the good deed or the evil deed 643

191- بَابُ التَّوْبَةِ‌ 645

Chapter 191 – The Repentance 645

192- بَابُ الِاسْتِغْفَارِ مِنَ الذَّنْبِ 651

Chapter 192 – The seeking of Forgiveness from the sins 651

193- بَابٌ فِيمَا أَعْطَى اللهُ ـ عَزَّ وَجَلَّ ـ آدَمَ عليه‌السلام وَقْتَ التَّوْبَةِ‌ 654

Chapter 193 – Regarding what Allah^azwj Mighty and Majestic Gave Adam^as time for repentance 654

194- بَابُ اللَّمَمِ‌ 657

Chapter 194 – Al-Lamam (Persistence sinning) 657

195- بَابٌ فِي أَنَّ الذُّنُوبَ ثَلَاثَةٌ‌ 659

Chapter 195 – Regarding that the sins are three (types) 659

196- بَابُ تَعْجِيلِ عُقُوبَةِ الذَّنْبِ‌ 660

Chapter 196 – Hastening of the Punishment for the sins 660

197- بَابٌ فِي تَفْسِيرِ الذُّنُوبِ‌ 665

Chapter 197 – Regarding the interpretation of the sins 665

198- بَابٌ نَادِرٌ 666

Chapter 198 - Miscellaneous 666

199- بَابٌ نَادِرٌ أَيْضاً‌ 667

Chapter 199 – Miscellaneous as well 667

200- بَابُ الدَّفْعِ عَنِ الشِّيعَةِ 669

Chapter 200 – Allah^azwj Defends the workers (of good deeds) from other than the workers (of good deeds) 669

201- بَابُ أَنَّ تَرْكَ الْخَطِيئَةِ أَيْسَرُ مِنْ التَّوْبَةِ‌ 669

Chapter 201 – The neglecting of the sins is easier than seeking the Forgiveness 669

202- بَابُ الِاسْتِدْرَاجِ 670

Chapter 202 – The gradual allurement 670

203- بَابُ مُحَاسَبَةِ الْعَمَلِ 671

Chapter 203 – Counting the deeds 671

204- بَابُ مَنْ يَعِيبُ النَّاسَ 681

Chapter 204 – The one who faults the people 681

205- بَابُ أَنَّهُ لَايُؤَاخَذُ الْمُسْلِمُ بِمَا عَمِلَ فِي الْجَاهِلِيَّةِ 682

Chapter 205 – It is such that the Muslim would not be seized for what he did during the pre-Islamic period 682

206- بَابُ أَنَّ الْكُفْرَ مَعَ التَّوْبَةِ لَايُبْطِلُ الْعَمَلَ 683

Chapter 206 – The Kufr (disbelief) along with the repentance does not invalidate the deed 683

207- بَابُ الْمُعَافَيْنَ مِنَ الْبَلَاءِ 684

Chapter 207 – The ones Protected from the afflictions 684

208- بَابُ مَا رُفِعَ عَنِ الْأُمَّةِ 684

Chapter 208 – What the community is exepmted from 685

209- بَابُ أَنَّ الْإِيمَانَ لَايَضُرُّ مَعَهُ سَيِّئَةٌ، وَالْكُفْرَ لَايَنْفَعُ مَعَهُ حَسَنَةٌ 685

Chapter 209 – The Emān is such that along with it an evil deed will not harm, and the Kufr (disbelief) is such that along with it a good deed will not benefit 685

Notes 688

[6] 691

كِتَابُ الدُّعَاءِ‌ 691

THE BOOK OF SUPPLICATION (1) 691

1- بَابُ فَضْلِ الدُّعَاءِ وَالْحَثِّ عَلَيْهِ‌ 691

Chapter 1 – The merits of the supplication and the urging upon it 691

2- بَابُ أَنَّ الدُّعَاءَ سِلَاحُ الْمُؤْمِنِ‌ 693

Chapter 2 – The supplication is a weapon of the Momin 693

3- بَابُ أَنَّ الدُّعَاءَ يَرُدُّ الْبَلَاءَ وَالْقَضَاءَ‌ 695

Chapter 3 – The supplication can repel the affliction and the Ordainment 695

4- بَابُ أَنَّ الدُّعَاءَ شِفَاءٌ مِنْ كُلِّ دَاءٍ‌ 697

Chapter 4 – The supplication is a healing from every illness 697

5- بَابُ أَنَّ مَنْ دَعَا اسْتُجِيبَ لَهُ‌ 697

Chapter 5 – The one who supplicates, it would be Answered for him 697

6- بَابُ إِلْهَامِ الدُّعَاءِ‌ 698

Chapter 6 – Inspiration for the supplication 698

7- بَابُ التَّقَدُّمِ فِي الدُّعَاءِ‌ 699

Chapter 7 – The preceding in the supplication 699

8- بَابُ الْيَقِينِ فِي الدُّعَاءِ‌ 700

Chapter 8 – The conviction (regaring the Answering) in the supplication 700

9- بَابُ الْإِقْبَالِ عَلَى الدُّعَاءِ‌ 700

Cahpter 9 – The devotion upon the supplication 700

10- بَابُ الْإِلْحَاحِ فِي الدُّعَاءِ وَالتَّلَبُّثِ 702

Chapter 10 – Insistence during the supplication and the awaiting (for the Answering) 702

11- بَابُ تَسْمِيَةِ الْحَاجَةِ فِي الدُّعَاءِ‌ 704

Chapter 11 – Specifying the need during the supplication 704

12- بَابُ إِخْفَاءِ الدُّعَاءِ‌ 704

Chapter 12 – Concealment of the supplication 704

13- بَابُ الْأَوْقَاتِ وَالْحَالَاتِ الَّتِي تُرْجى فِيهَا الْإِجَابَةُ‌ 704

Chapter 13 – The timings and the situation in which the Answer is hoped for 705

14- بَابُ الرَّغْبَةِ وَالرَّهْبَةِ وَالتَّضَرُّعِ وَالتَّبَتُّلِ وَالِابْتِهَالِ وَالِاسْتِعَاذَةِ وَالْمَسْأَلَةِ‌ 707

Chapter 14 – The desire, and the awe, and the beseeching, and the devotion, and the invocation, and the seeking of Refuge, and the asking 707

15- بَابُ الْبُكَاءِ‌ 710

Chapter 15 – The Weeping 710

16- بَابُ الثَّنَاءِ قَبْلَ الدُّعَاءِ‌ 714

Chapter 16 – The Laudation before the supplication 714

17- بَابُ الِاجْتِمَاعِ فِي الدُّعَاءِ‌ 718

Chapter 17 – The gathering (of people) during the supplication 718

18- بَابُ الْعُمُومِ فِي الدُّعَاءِ‌ 719

Chapter 18 – The Inclusiveness in the supplication 719

19- بَابُ مَنْ أَبْطَأَتْ عَلَيْهِ الْإِجَابَةُ‌ 720

Chapter 19 – The one upon whom the Answering is delayed 720

20- بَابُ الصَّلَاةِ عَلَى النَّبِيِّ مُحَمَّدٍ وَأَهْلِ بَيْتِهِ عَلَيْهِمُ السَّلَامُ‌ 724

Chapter 20 – The Salawāt (Blessings) upon the Prophet Muhammad^saww and the People^asws of his^saww Household 724

21- بَابُ مَا يَجِبُ مِنْ ذِكْرِ اللهِ عَزَّ وَجَلَّ فِي كُلِّ مَجْلِسٍ‌ 731

Chapter 21 – What is Obligated from the Mention of Allah^azwj Mighty and Majestic in every gathering 731

22- بَابُ ذِكْرِ اللهِ عَزَّ وَجَلَّ كَثِيراً‌ 734

Chapter 22 – Abundant mention of Allah^azwj Mighty and Majestic 734

Notes 738

كِتَابُ الدُّعَاءِ 741

THE BOOK OF SUPPLICATION (2) 741

23- بَابُ أَنَّ الصَّاعِقَةَ لَاتُصِيبُ ذَاكِراً‌ 741

Chapter 23 – The thunderbolt would not strike a Zakir (Oft-mentioner) of Allah^azwj 741

24- بَابُ الِاشْتِغَالِ بِذِكْرِ اللهِ عَزَّ وَجَلَّ‌ 742

Chapter 24 – The pre-occupation with the Zikr (mentioning) of Allah^azwj Mighty and Majestic 742

25- بَابُ ذِكْرِ اللهِ عَزَّ وَجَلَّ فِي السِّرِّ‌ 742

Chapter 25 – Zikr (Oft-mentioning) of Allah^azwj Mighty and Majestic in the privacy 742

26- بَابُ ذِكْرِ اللهِ عَزَّ وَجَلَّ فِي الْغَافِلِينَ‌ 744

Chapter 26 – Zikr (Mention) of Allah^azwj Mighty and Majestic among the oblivious ones 744

27- بَابُ التَّحْمِيدِ وَالتَّمْجِيدِ‌ 744

Chapter 27 – The Praise and the Glorification 744

28- بَابُ الِاسْتِغْفَارِ‌ 746

Chapter 28 – The seeking of Forgiveness 746

29- بَابُ التَّسْبِيحِ وَالتَّهْلِيلِ وَالتَّكْبِيرِ‌ 748

Chapter 29 – The Glorification (Tasbeeh), and the Extollation of Oneness (Tahleel), and the Exclamation of Greatness (Takbeer) 748

30- بَابُ الدُّعَاءِ لِلْإِخْوَانِ بِظَهْرِ الْغَيْبِ‌ 750

Chapter 30 – The supplication for the brethren behind (them during their) absence 750

31- بَابُ مَنْ تُسْتَجَابُ دَعْوَتُهُ‌ 753

Chapter 31 – The one whose supplication is Answered 753

32- بَابُ مَنْ لَاتُسْتَجَابُ دَعْوَتُهُ‌ 755

Chapter 32 – The one whose supplication is not Answered 755

33- بَابُ الدُّعَاءِ عَلَى الْعَدُوِّ‌ 757

Chapter 33 – The supplication against the enemy 757

34- بَابُ الْمُبَاهَلَةِ‌ 760

Chapter 34 – The Imprecation (Mubahila) 760

35- بَابُ مَا يُمَجِّدُ بِهِ الرَّبُّ ـ تَبَارَكَ وَتَعَالى ـ نَفْسَهُ‌ 763

Chapter 35 – What the Lord^azwj Blessed and High Glorified Himself^azwj with 763

36- بَابُ مَنْ قَالَ: لَاإِلهَ إِلاَّ اللهُ‌ 765

Chapter 36 – The one says, ‘There is no God except Allah^azwj ’ 765

37- بَابُ مَنْ قَالَ: لَاإِلهَ إِلاَّ اللهُ وَاللهُ أَكْبَرُ‌ 766

Chapter 37 – The who says, ‘There is no God except Allah^azwj , and Allah^azwj is the Greatest 766

38- بَابُ مَنْ قَالَ: لَاإِلهَ إِلاَّ اللهُ وَحْدَهُ وَحْدَهُ وَحْدَهُ‌ 766

Chapter 38 – The one who says, ‘There is no god except Allah^azwj , Alone, Alone, Alone 766

39- بَابُ مَنْ قَالَ: لَاإِلهَ إِلاَّ اللهُ وَحْدَهُ لَاشَرِيكَ لَهُ عَشْراً‌ 766

Chapter 39 – The one who says, ‘There is no god except Allah^azwj , Alone, there being nor associate for Him^azwj ’, ten (times) 767

40- بَابُ مَنْ قَالَ: أَشْهَدُ أَنْ لَاإِلهَ إِلاَّ اللهُ وَحْدَهُ لَاشَرِيكَ لَهُ وَأَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ‌ 768

Chapter 40 – The one who says, ‘I testify that there is no god except for 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 768

41- بَابُ مَنْ قَالَ عَشْرَ مَرَّاتٍ فِي كُلِّ يَوْمٍ: أَشْهَدُ أَنْ لَاإِلهَ إِلاَّ اللهُ وَحْدَهُ لَاشَرِيكَ لَهُ إِلَهاً وَاحِداً أَحَداً صَمَداً لَمْ يَتَّخِذْ صَاحِبَةً وَلَاوَلَداً 768

Chapter 41 – The one says ten timed during every day, ‘I testify that there is no God except Allah^azwj , Alone, there being no associates for Him^azwj , One God, First, Last, neither having taken a female companion nor a son’ 768

42- بَابُ مَنْ قَالَ: يَا أَللهُ يَا أَللهُ عَشْرَ مَرَّاتٍ‌ 769

Chapter 42 – The one who says, ‘O Allah^azwj ! O Allah^azwj !’ - ten times 769

43- بَابُ مَنْ قَالَ: لَاإِلهَ إِلاَّ اللهُ حَقّاً حَقّاً‌ 769

44- بَابُ مَنْ قَالَ: يَا رَبِّ يَا رَبِّ‌ 769

Chapter 44 – The one who says, ‘O Lord^azwj ! O Lord^azwj !’ 769

45- بَابُ مَنْ قَالَ: لَاإِلهَ إِلاَّ اللهُ مُخْلِصاً‌ 770

Chapter 45 – The one who says, ‘There is no god except Allah^azwj ’, sincerely 770

46- بَابُ مَنْ قَالَ: مَا شَاءَ اللهُ لَاحَوْلَ وَلَاقُوَّةَ إِلاَّ بِاللهِ‌ 771

Chapter 46 – The one who says, ‘Whatever Allah^azwj so Desires, there is neither Might nor Strength except with Allah^azwj 771

47- بَابُ مَنْ قَالَ: أَسْتَغْفِرُ اللهَ الَّذِي لَاإِلهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ، ذُو الْجَلَالِ وَالْإِكْرَامِ وَأَتُوبُ إِلَيْهِ 772

Chapter 47 – The one who says, ‘I seek Forgiveness of Allah^azwj , Who, there is no God except Him^azwj , the Living, with Majesty and the Benevolence, and I repent to Him^azwj 772

48- بَابُ الْقَوْلِ عِنْدَ الْإِصْبَاحِ وَالْإِمْسَاءِ‌ 772

Chapter 48 – The words (to be spoken) during the morning and the evening 772

Notes 795

كِتَابُ الدُّعَاءِ 798

THE BOOK OF SUPPLICATION (3) 798

49- بَابُ الدُّعَاءِ عِنْدَ النَّوْمِ وَالِانْتِبَاهِ‌ 798

Chapter 49 – The supplication at sleep time and when waking up 798

50- بَابُ الدُّعَاءِ إِذَا خَرَجَ الْإِنْسَانُ مِنْ مَنْزِلِهِ‌ 805

Chapter 50 – The Supplication when the person exits from his house 805

51- بَابُ الدُّعَاءِ قَبْلَ الصَّلَاةِ‌ 811

Chapter 51 – The supplication before the Salāt 811

52- بَابُ الدُّعَاءِ فِي أَدْبَارِ الصَّلَوَاتِ 813

Chapter 52 – The supplication at the end of the Salāt 813

53- بَابُ الدُّعَاءِ لِلرِّزْقِ‌ 822

Chapter 53 – The supplication for the sustenance 822

54- بَابُ الدُّعَاءِ لِلدَّيْنِ‌ 828

Chapter 54 – The supplication for the debts 828

55- بَابُ الدُّعَاءِ لِلْكَرْبِ وَالْهَمِّ وَالْحُزْنِ وَالْخَوْفِ 830

Chapter 55 – The supplication for the distress, and the worries, and the grief, and the fear 830

Notes 845

كِتَابُ الدُّعَاءِ 847

THE BOOK OF SUPPLICATION (4) 847

56- بَابُ الدُّعَاءِ لِلْعِلَلِ وَالْأَمْرَاضِ‌ 847

Chapter 56 – The supplication for the illnesses and diseases 847

57- بَابُ الْحِرْزِ وَالْعُوذَةِ‌ 854

Chapter 57 – The protection and the seeking Refuge 854

58- بَابُ الدُّعَاءِ عِنْدَ قِرَاءَةِ الْقُرْآنِ‌ 862

Chapter 58 – The supplication during recitation of the Quran 862

59- بَابُ الدُّعَاءِ فِي حِفْظِ الْقُرْآنِ‌ 865

Chapter 59 – The supplication regarding the memorisation of the Quran 865

60- بَابُ دَعَوَاتٍ مُوجَزَاتٍ لِجَمِيعِ الْحَوَائِجِ لِلدُّنْيَا وَالْآخِرَةِ‌ 867

Chapter 60 – Brief supplications for the entirety of the needs of the world and the Hereafter 867

Notes 899

[7] 901

كِتَابُ فَضْلِ الْقُرْآنِ‌ 901

THE BOOK OF MERITS OF THE QURAN 901

Chapter 1 – A Chapter 901

1- بَابُ فَضْلِ حَامِلِ الْقُرْآنِ‌ 911

Chapter 2 – Merits of the bearers (memorisers) of the Quran 911

2- بَابُ مَنْ يَتَعَلَّمُ الْقُرْآنَ بِمَشَقَّةٍ‌ 917

Chapter 3 – The one who learns the Quran with difficulty 917

3- بَابُ مَنْ حَفِظَ الْقُرْآنَ ثُمَّ نَسِيَهُ‌ 917

Chapter 4 – The one who memorises the Quran, then forgets it 918

4- بَابٌ فِي قِرَاءَتِهِ‌ 921

Chapter 5 – Regarding its recitation 921

5- بَابُ الْبُيُوتِ الَّتِي يُقْرَأُ فِيهَا الْقُرْآنُ‌ 921

Chapter 6 – The houses in which the Quran is recited 921

6- بَابُ ثَوَابِ قِرَاءَةِ الْقُرْآنِ‌ 922

Chapter 7 – Rewards for the recitation of the Quran 922

7- بَابُ قِرَاءَةِ الْقُرْآنِ فِي الْمُصْحَفِ‌ 926

Chapter 8 – Recitation of the Quran in the Parchment (Book form) 926

8- بَابُ تَرْتِيلِ الْقُرْآنِ بِالصَّوْتِ الْحَسَنِ‌ 927

Chapter 9 – Slow clear recitation of the Quran in the beautiful voice 928

9- بَابٌ فِيمَنْ يُظْهِرُ الْغَشْيَةَ عِنْدَ الْقُرْآنِ‌ 931

Chapter 10 – Regarding the one who manifests the fainting during recitation of the Quran 931

10- بَابٌ فِي كَمْ يُقْرَأُ الْقُرْآنُ وَيُخْتَمُ‌ 932

Chapter 11 – In how much (time) should the Quran be recited and completed 932

11- بَابُ أَنَّ الْقُرْآنَ يُرْفَعُ كَمَا أُنْزِلَ‌ 934

Chapter 12 – The Quran would be Raised just as it was Sent down 934

12- بَابُ فَضْلِ الْقُرْآنِ‌ 935

Chapter 13 – Merits of the Quran 935

13- بَابُ النَّوَادِرِ‌ 947

Chapter 14 – The Miscellaneous 947

Notes 957

[8] 960

كِتَابُ الْعِشْرَةِ‌ 960

THE BOOK OF SOCIAL RELATIONSHIPS 960

1- بَابُ مَا يَجِبُ مِنَ الْمُعَاشَرَةِ‌ 960

Chapter 1 – What is Obligated from the Social Relations 960

2- بَابُ حُسْنِ الْمُعَاشَرَةِ‌ 962

Chapter 2 – Excellent social relations 962

3- بَابُ مَنْ يَجِبُ مُصَادَقَتُهُ وَمُصَاحَبَتُهُ‌ 964

Chapter 3 – The one whose friendship and companionship is Obligated 964

4- بَابُ مَنْ تُكْرَهُ مُجَالَسَتُهُ وَمُرَافَقَتُهُ‌ 966

Chapter 4 – The one whose association and friendship is disliked 966

5- بَابُ التَّحَبُّبِ إِلَى النَّاسِ وَالتَّوَدُّدِ إِلَيْهِمْ‌ 971

Chapter 5 – Endearment to the people and the cordiality towards them 971

6- بَابُ إِخْبَارِ الرَّجُلِ أَخَاهُ بِحُبِّهِ‌ 973

Chapter 6 – The man informing his brother of his love (for him) 973

7- بَابُ التَّسْلِيمِ‌ 973

Chapter 7 – The Greeting 973

8- بَابُ مَنْ يَجِبُ أَنْ يَبْدَأَ بِالسَّلَامِ‌ 977

Chapter 8 – The one on whom it is Obligatory that he begins with the greeting (السَّلَامُ ) 977

9- بَابُ إِذَا سَلَّمَ وَاحِدٌ مِنَ الْجَمَاعَةِ أَجْزَأَهُمْ، وَإِذَا رَدَّ وَاحِدٌ مِنَ الْجَمَاعَةِ أَجْزَأَ عَنْهُمْ‌ 979

Chapter 9 – When one from a group greets, it would suffice for (all) of them, and if one of the group responds, it would suffice for (all) of them 979

10- بَابُ التَّسْلِيمِ عَلَى النِّسَاءِ‌ 979

Chapter 10 – The greeting upon the women 979

11- بَابُ التَّسْلِيمِ عَلى أَهْلِ الْمِلَلِ‌ 980

Chapter 11 – The greeting (السَّلَامُ ) upon the people of the (other) Religions 980

12- بَابُ مُكَاتَبَةِ أَهْلِ الذِّمَّةِ‌ 984

Chapter 12 – Contracts of the people under the responsibility (Ahl Al-Zimma) 984

13- بَابُ الْإِغْضَاءِ 985

Chapter 13 – The overlooking (of faults) 985

14- بَابٌ نَادِرٌ‌ 985

Chapter 14 - Miscellaneous 985

15- بَابُ الْعُطَاسِ وَالتَّسْمِيتِ‌ 987

Chapter 15 – The sneezing and the Naming (of Allah^azwj ) 987

16- بَابُ وُجُوبِ إِجْلَالِ ذِي الشَّيْبَةِ الْمُسْلِمِ‌ 995

Chapter 16 – The Obligation of respecting the Muslim with old age 995

17- بَابُ إِكْرَامِ الْكَرِيمِ‌ 997

Chapter 17 – Honouring the honourable 997

18- بَابُ حَقِّ الدَّاخِلِ‌ 998

Chapter 18 – The right of a comer 998

19- بَابُ الْمَجَالِسُ بِالْأَمَانَةِ‌ 998

Chapter 19 – The gatherings are with the confidentiality 998

20- بَابٌ فِي الْمُنَاجَاةِ‌ 999

Chapter 20 – Regarding the whispering 999

21- بَابُ الْجُلُوسِ‌ 1000

Chapter 21 – The Sitting (postures) 1000

22- بَابُ الِاتِّكَاءِ وَالِاحْتِبَاءِ 1002

Chapter 22 – The reclining and the folded (postures) 1002

23- بَابُ الدُّعَابَةِ وَالضَّحِكِ‌ 1003

Chapter 23 – The humour and the laughter 1003

24- بَابُ حَقِّ الْجِوَارِ‌ 1008

Chapter 24 – Rights of the neighbours 1008

25- بَابُ حَدِّ الْجِوَارِ‌ 1013

Chapter 25 – Limit of the neighbourhood 1013

26- بَابُ حُسْنِ الصِّحَابَةِ وَحَقِّ الصَّاحِبِ فِي السَّفَرِ‌ 1014

Chapter 26 - Good companionship and the right of the companion during the journey 1014

27- بَابُ التَّكَاتُبِ‌ 1015

Chapter 27 – Correspondence 1015

28- بَابُ النَّوَادِرِ‌ 1016

Chapter 28 – The Miscellaneous 1016

29- بَابٌ‌ 1018

Chapter 29 – A Chapter 1018

30- بَابُ النَّهْيِ عَنْ إِحْرَاقِ الْقَرَاطِيسِ الْمَكْتُوبَةِ 1020

Chapter 30 – The prohibition from burning the written papers 1020

Notes 1022