Alhassanain(p) Network for Heritage and Islamic Thought

بِسْمِ اللهِ الرَّحْمنِ الرَّحيمِ‌

[5]

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌

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

بسم الله الرحمن الرحيم الحمد لله رب العالمين، وصلى الله على سيدنا محمد وآله الطاهرين، وسلم تسليما

In the Name of Allahazwj the Beneficent, the Merciful. The Praise is for Allahazwj Lordazwj of the Worlds, and Blessing be upon our Chief Muhammadsaww and hissaww Purified Progenyasws , and greetings with abundant greetings.

1- بَابُ طِينَةِ الْمُؤْمِنِ وَ الْكَافِرِ

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

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ رِبْعِيِّ بْنِ عَبْدِ اللهِ، عَنْ‌ رَجُلٍ: عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عليهما‌السلام، قَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ خَلَقَ النَّبِيِّينَ مِنْ طِينَةِ عِلِّيِّينَ قُلُوبَهُمْ وَأَبْدَانَهُمْ، وَخَلَقَ قُلُوبَ الْمُؤْمِنِينَ مِنْ تِلْكَ الطِّينَةِ، وَجَعَلَ خَلْقَ أَبْدَانِ الْمُؤْمِنِينَ مِنْ دُونِ ذلِكَ، وَخَلَقَ الْكُفَّارَ مِنْ طِينَةِ سِجِّينٍ قُلُوبَهُمْ وَأَبْدَانَهُمْ، فَخَلَطَ‌ بَيْنَ الطِّينَتَيْنِ، فَمِنْ هذَا يَلِدُ الْمُؤْمِنُ الْكَافِرَ، وَيَلِدُ الْكَافِرُ الْمُؤْمِنَ، وَمِنْ هَاهُنَا يُصِيبُ الْمُؤْمِنُ السَّيِّئَةَ، وَمِنْ هَاهُنَا يُصِيبُ الْكَافِرُ الْحَسَنَةَ ؛ فَقُلُوبُ الْمُؤْمِنِينَ تَحِنُّ إِلى مَا خُلِقُوا مِنْهُ، وَقُلُوبُ الْكَافِرِينَ تَحِنُّ إِلى مَا خُلِقُوا مِنْهُ ».

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

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘Allahazwj Mighty and Majestic Created the Prophetsas from the clay of Illiyeen, theiras hearts and theiras bodies, and Created the hearts of the Momineen (plural of Momin) from that very clay, and Made the creation of the bodies of the Momineen (plural of Momin) to be from besides that; and Heazwj Created the disbelievers from the clay of Sijjeen - their hearts as well as their bodies.

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

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحسَيْنِ ، عَنِ النَّضْرِ بْنِ شُعَيْبٍ، عَنْ‌ عَبْدِ الْغَفَّارِ الْجَازِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ خَلَقَ الْمُؤْمِنَ مِنْ طِينَةِ الْجَنَّةِ، وَخَلَقَ الْكَافِرَ مِنْ طِينَةِ النَّارِ ». وَقَالَ: « إِذَا أَرَادَ اللهُ ـ عَزَّ وَجَلَّ ـ بِعَبْدٍ خَيْراً، طَيَّبَ رُوحَهُ وَجَسَدَهُ، فَلَا يَسْمَعُ شَيْئاً مِنَ الْخَيْرِ إِلاَّ عَرَفَهُ، وَلَا يَسْمَعُ شَيْئاً مِنَ الْمُنْكَرِ إِلاَّ أَنْكَرَهُ ». قَالَ: وَسَمِعْتُهُ يَقُولُ: « الطِّينَاتُ ثَلَاثٌ: طِينَةُ الْأَنْبِيَاءِ، وَالْمُؤْمِنُ مِنْ تِلْكَ الطِّينَةِ، إِلاَّ أَنَّ الْأَنْبِيَاءَ هُمْ مِنْ صَفْوَتِهَا؛ هُمُ الْأَصْلُ وَلَهُمْ فَضْلُهُمْ، وَالْمُؤْمِنُونَ الْفَرْعُ مِنْ طِينٍ لَازِبٍ، كَذلِكَ لَايُفَرِّقُ اللهُ ـ عَزَّ وَجَلَّ ـ بَيْنَهُمْ وَبَيْنَ شِيعَتِهِمْ ». وَقَالَ: « طِينَةُ النَّاصِبِ مِنْ حَمَاً مَسْنُونٍ، وَأَمَّا الْمُسْتَضْعَفُونَ فَمِنْ تُرَابٍ؛ لَا يَتَحَوَّلُ مُؤْمِنٌ عَنْ إِيمَانِهِ، وَلَا نَاصِبٌ عَنْ نَصْبِهِ، وَلِلّهِ الْمَشِيئَةُ فِيهِمْ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Created the Believer from the clay of the Paradise, and Created the disbeliever from the clay of the Fire’.

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

He (the narrator) said, ‘And I heard himasws saying: ‘The clays are three (types) – the clay of the Prophetsasws , and the Believer is from that very clay except that the Prophetsas , theyas are from its elite. Theyas are the roots, and for themas is theiras merit, and the Momineen (plural of Momin) are the branches from the sticky clay, thus Allahazwj Mighty and Majestic will not Separate between themas and theiras Shia’.

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

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ صَالِحِ بْنِ سَهْلٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : جُعِلْتُ فِدَاكَ، مِنْ أَيِّ شَيْ‌ءٍ خَلَقَ اللهُ ـ عَزَّ وَجَلَّ ـ طِينَةَ الْمُؤْمِنِ؟ فَقَالَ: « مِنْ طِينَةِ الْأَنْبِيَاءِ؛ فَلَمْ تَنْجَسْ أَبَداً ».

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

‘I said to Abu Abdullahasws , ‘May I be sacrificed for youasws ! From which thing did Allahazwj Mighty and Majestic Create the clay of the Believer?’ So heasws said: ‘From the clay of the Prophetsas , so they would never be unclean, ever!’3

4. مُحَمَّدُ بْنُ يَحْيى وَغَيْرُهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَغَيْرِهِ، عَنْ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ أَبِي نَهْشَلٍ، قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ، قَالَ: سَمِعْتُ أَبَا جَعْفَرٍعليه‌السلام يَقُولُ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ خَلَقَنَا مِنْ أَعْلى عِلِّيِّينَ، وَخَلَقَ قُلُوبَ شِيعَتِنَا مِمَّا خَلَقَنَا مِنْهُ، وَخَلَقَ أَبْدَانَهُمْ مِنْ دُونِ ذلِكَ، وَقُلُوبُهُمْ تَهْوِي إِلَيْنَا؛ لِأَنَّهَا خُلِقَتْ مِمَّا خُلِقْنَا » ثُمَّ تَلَا هذِهِ الْآيَةَ:( كَلاّ إِنَّ كِتابَ الْأَبْرارِ لَفِي عِلِّيِّينَ وَما أَدْراكَ ما عِلِّيُّونَ كِتابٌ مَرْقُومٌ يَشْهَدُهُ الْمُقَرَّبُونَ ) . « وَخَلَقَ عَدُوَّنَا مِنْ سِجِّينٍ، وَخَلَقَ قُلُوبَ شِيعَتِهِمْ مِمَّا خَلَقَهُمْ مِنْهُ، وَأَبْدَانَهُمْ مِنْ دُونِ ذلِكَ؛ فَقُلُوبُهُمْ تَهْوِي إِلَيْهِمْ؛ لِأَنَّهَا خُلِقَتْ مِمَّا خُلِقُوا مِنْهُ » ثُمَّ تَلَا هذِهِ الْآيَةَ:( كَلاّ إِنَّ كِتابَ الفُجّارِ لَفِي سِجِّينٍ وَما أَدْراكَ ما سِجِّينٌ كِتابٌ مَرْقُومٌ وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ ) .

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

‘I heard Abu Ja’farasws saying that Allahazwj Majestic and Mighty created usasws from the high Illiyeen and Created the hearts of ourasws Shia from what Heazwj Created usasws from, and Created their bodies from besides that, and their hearts lend to yearn towards usasws , because these have been Created from what weasws have been Created from’.

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

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

5. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ؛ وَغَيْرُ وَاحِدٍ، عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ جَمِيعاً، عَنْ مُحَمَّدِ بْنِ أُورَمَةَ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ إِسْمَاعِيلَ بْنِ يَسَارٍ، عَنْ عُثْمَانَ بْنِ يُوسُفَ، قَالَ: أَخْبَرَنِي عَبْدُ اللهِ بْنُ كَيْسَانَ: عَنْ أَبِي عَبْدِ اللهعليه‌السلام ، قَالَ: قُلْتُ لَهُ: جُعِلْتُ فِدَاكَ، أَنَا مَوْلَاكَ عَبْدُ اللهِ بْنُ كَيْسَانَ. قَالَ: « أَمَّا النَّسَبُ فَأَعْرِفُهُ، وَأَمَّا أَنْتَ فَلَسْتُ أَعْرِفُكَ ». قَالَ: قُلْتُ لَهُ: إِنِّي وُلِدْتُ بِالْجَبَلِ، وَنَشَأْتُ فِي أَرْضِ فَارِسَ، وَإِنَّنِي أُخَالِطُ النَّاسَ فِي التِّجَارَاتِ وَغَيْرِ ذلِكَ، فَأُخَالِطُ الرَّجُلَ، فَأَرى لَهُ حُسْنَ السَّمْتِ وَحُسْنَ الْخُلُقِ‌ وَكَثْرَةَ أَمَانَةٍ، ثُمَّ أُفَتِّشُهُ، فَأَتَبَيَّنُهُ عَنْ عَدَاوَتِكُمْ؛ وَأُخَالِطُ الرَّجُلَ، فَأَرى مِنْهُ سُوءَ الْخُلُقِ وَقِلَّةَ أَمَانَةٍ وَزَعَارَّةً، ثُمَّ أُفَتِّشُهُ، فَأَتَبَيَّنُهُ عَنْ وَلَايَتِكُمْ، فَكَيْفَ يَكُونُ ذلِكَ؟ قَالَ: فَقَالَ لِي: « أَمَا عَلِمْتَ يَا ابْنَ كَيْسَانَ، أَنَّ اللهَ ـ عَزَّ وَجَلَّ ـ أَخَذَ طِينَةً مِنَ الْجَنَّةِ وَطِينَةً مِنَ النَّارِ، فَخَلَطَهُمَا جَمِيعاً، ثُمَّ نَزَعَ هذِهِ مِنْ هذِهِ، وَهذِهِ مِنْ هذِهِ، فَمَا رَأَيْتَ مِنْ أُولئِكَ مِنَ الْأَمَانَةِ وَحُسْنِ الْخُلُقِ وَحُسْنِ السَّمْتِ، فَمِمَّا مَسَّتْهُمْ مِنْ طِينَةِ الْجَنَّةِ، وَهُمْ يَعُودُونَ إِلى مَا خُلِقُوا مِنْهُ، وَمَا رَأَيْتَ مِنْ هؤُلَاءِ مِنْ قِلَّةِ الْأَمَانَةِ وَسُوءِ الْخُلُقِ وَالزَّعَارَّةِ، فَمِمَّا مَسَّتْهُمْ مِنْ طِينَةِ النَّارِ، وَهُمْ يَعُودُونَ إِلى مَا خُلِقُوا مِنْهُ ».

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

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

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

6. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ صَالِحِ بْنِ سَهْلٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : الْمُؤْمِنُونَ مِنْ طِينَةِ الْأَنْبِيَاءِ؟ قَالَ: «نَعَمْ».

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

‘I said to Abu Abdullahasws , ‘The Momineen (plural of Momin) are from the clay of the Prophetsas ?’ Heasws said: ‘Yes’.6

7. عَلِيُّ بْنُ مُحَمَّدٍ، عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ، عَنِ الْحُسَيْنِ بْنِ يَزِيدَ، عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ، عَنْ إِبْرَاهِيمَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ لَمَّا أَرَادَ أَنْ يَخْلُقَ آدَمَعليه‌السلام بَعَثَ جَبْرَئِيلَعليه‌السلام فِي أَوَّلِ سَاعَةٍ مِنْ يَوْمِ الْجُمُعَةِ، فَقَبَضَ بِيَمِينِهِ قَبْضَةً بَلَغَتْ قَبْضَتُهُ مِنَ السَّمَاءِ السَّابِعَةِ إِلَى السَّمَاءِ الدُّنْيَا، وَأَخَذَ مِنْ كُلِّ سَمَاءٍ تُرْبَةً، وَقَبَضَ قَبْضَةً أُخْرى مِنَ الْأَرْضِ السَّابِعَةِ الْعُلْيَا إِلَى الْأَرْضِ السَّابِعَةِ الْقُصْوى، فَأَمَرَ اللهُ ـ عَزَّ وَجَلَّ ـ كَلِمَتَهُ، فَأَمْسَكَ الْقَبْضَةَ الْأُولى بِيَمِينِهِ، وَالْقَبْضَةَ الْأُخْرى بِشِمَالِهِ، فَفَلَقَ الطِّينَ فِلْقَتَيْنِ، فَذَرَا مِنَ الْأَرْضِ ذَرْواً، وَمِنَ السَّمَاوَاتِ ذَرْواً، فَقَالَ لِلَّذِي بِيَمِينِهِ: مِنْكَ الرُّسُلُ وَالْأَنْبِيَاءُ وَالْأَوْصِيَاءُ وَالصِّدِّيقُونَ وَالْمُؤْمِنُونَ وَالسُّعَدَاءُ وَمَنْ أُرِيدُ كَرَامَتَهُ، فَوَجَبَ لَهُمْ مَا قَالَ كَمَا قَالَ، وَقَالَ لِلَّذِي بِشِمَالِهِ: مِنْكَ الْجَبَّارُونَ وَالْمُشْرِكُونَ وَالْكَافِرُونَ وَالطَّوَاغِيتُ وَمَنْ أُرِيدُ هَوَانَهُ وَشِقْوَتَهُ، فَوَجَبَ لَهُمْ مَا قَالَ كَمَا قَالَ. ثُمَّ إِنَّ الطِّينَتَيْنِ خُلِطَتَا جَمِيعاً، وَذلِكَ قَوْلُ اللهِ عَزَّ وَجَلَّ:( إِنَّ اللهَ فالِقُ الْحَبِّ وَالنَّوى ) ، فَالْحَبُّ طِينَةُ الْمُؤْمِنِينَ الَّتِي أَلْقَى اللهُ عَلَيْهَا مَحَبَّتَهُ، وَالنَّوى طِينَةُ الْكَافِرِينَ الَّذِينَ نَأَوْا عَنْ كُلِّ خَيْرٍ، وَإِنَّمَا سُمِّيَ النَّوى مِنْ أَجْلِ أَنَّهُ نَأى عَنْ كُلِّ خَيْرٍ وَتَبَاعَدَ عَنْهُ وَقَالَ اللهُ عَزَّ وَجَلَّ:( يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَمُخْرِجُ الْمَيِّتِ مِنَ الْحَيِّ ) فَالْحَيُّ: الْمُؤْمِنُ الَّذِي تَخْرُجُ طِينَتُهُ مِنْ طِينَةِ الْكَافِرِ، وَالْمَيِّتُ ـ الَّذِي يَخْرُجُ مِنَ الْحَيِّ ـ هُوَ الْكَافِرُ الَّذِي يَخْرُجُ مِنْ طِينَةِ الْمُؤْمِنِ، فَالْحَيُّ: الْمُؤْمِنُ، وَالْمَيِّتُ: الْكَافِرُ. وَذلِكَ قَوْلُهُ عَزَّ وَجَلَّ:( أَوَمَنْ كانَ مَيْتاً فَأَحْيَيْناهُ ) فَكَانَ مَوْتُهُ اخْتِلَاطَ طِينَتِهِ مَعَ طِينَةِ الْكَافِرِ، وَكَانَ حَيَاتُهُ حِينَ فَرَّقَ اللهُ ـ عَزَّ وَجَلَّ ـ بَيْنَهُمَا بِكَلِمَتِهِ؛ كَذلِكَ يُخْرِجُ اللهُ ـ عَزَّ وَجَلَّ ـ الْمُؤْمِنَ فِي الْمِيلَادِ مِنَ الظُّلْمَةِ بَعْدَ دُخُولِهِ فِيهَا إِلَى النُّورِ، وَيُخْرِجُ الْكَافِرَ مِنَ النُّورِ إِلَى الظُّلْمَةِ بَعْدَ دُخُولِهِ إِلَى النُّورِ، وَذلِكَ قَوْلُهُ عَزَّ وَجَلَّ:( لِيُنْذِرَ مَنْ كانَ حَيًّا وَيَحِقَّ الْقَوْلُ عَلَى الْكافِرِينَ ) ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic, when Heazwj Intended to Create Adamas , Sent Jibraeelas during the beginning time from the day of Friday. So heas grabbed a handful in hisas right hand, hisas handful reaching from the seventh sky to the sky of the world; and heas took some dust from every sky. And heas grabbed another handful from the highest seventh earth (firmament) to the furthest seventh earth (firmament).

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

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

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

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

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

2- بَابٌ آخَرُ مِنْهُ وَ فِيهِ زِيَادَةُ وُقُوعِ التَّكْلِيفِ اَلْأَوَّلِ

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

1. أَبُو عَلِيٍّ الْأَشْعَرِيُّ وَمُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ، عَنْ عَلِيِّ بْنِ‌ الْحَكَمِ، عَنْ أَبَانِ بْنِ عُثْمَانَ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « لَوْ عَلِمَ النَّاسُ كَيْفَ ابْتِدَاءُ الْخَلْقِ مَا اخْتَلَفَ اثْنَانِ، إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ قَبْلَ أَنْ يَخْلُقَ الْخَلْقَ قَالَ: كُنْ مَاءً عَذْباً؛ أَخْلُقْ مِنْكَ جَنَّتِي وَأَهْلَ طَاعَتِي، وَكُنْ مِلْحاً أُجَاجاً؛ أَخْلُقْ مِنْكَ نَارِي وَأَهْلَ مَعْصِيَتِي، ثُمَّ أَمَرَهُمَا، فَامْتَزَجَا، فَمِنْ ذلِكَ صَارَ يَلِدُ الْمُؤْمِنُ الْكَافِرَ، وَالْكَافِرُ الْمُؤْمِنَ ثُمَّ أَخَذَ طِيناً مِنْ أَدِيمِ الْأَرْضِ، فَعَرَكَهُ عَرْكاً شَدِيداً، فَإِذَا هُمْ كَالذَّرِّ يَدِبُّونَ، فَقَالَ لِأَصْحَابِ الْيَمِينِ: إِلَى الْجَنَّةِ بِسَلَامٍ، وَقَالَ لِأَصْحَابِ الشِّمَالِ: إِلَى النَّارِ وَلَا أُبَالِي. ثُمَّ أَمَرَ نَاراً، فَأُسْعِرَتْ، فَقَالَ لِأَصْحَابِ الشِّمَالِ: ادْخُلُوهَا، فَهَابُوهَا، وَقَالَ لِأَصْحَابِ الْيَمِينِ: ادْخُلُوهَا، فَدَخَلُوهَا، فَقَالَ: كُونِي بَرْداً وَسَلَاماً، فَكَانَتْ بَرْداً وَسَلَاماً. فَقَالَ أَصْحَابُ الشِّمَالِ: يَا رَبِّ، أَقِلْنَا، فَقَالَ: قَدْ أَقَلْتُكُمْ، فَادْخُلُوهَا، فَذَهَبُوا، فَهَابُوهَا، فَثَمَّ ثَبَتَتِ الطَّاعَةُ وَالْمَعْصِيَةُ، فَلَا يَسْتَطِيعُ هؤُلَاءِ أَنْ يَكُونُوا مِنْ هؤُلَاءِ، وَلَا هؤُلَاءِ مِنْ هؤُلَاءِ ».

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

(It has been narrated) from Abu Ja’farasws having said: ‘If the people knew how the creation began, no two would differ. Allahazwj Mighty and Majestic, before Heazwj Began the creation, Said: “Be sweet water! Iazwj shall Create from you, Myazwj Paradise and the people who obey Meazwj . And be bitter water! Iazwj shall Create from you, Myazwj Fire and the people who disobey Meazwj ”.

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

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

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنِ ابْنِ أُذَيْنَةَ، عَنْ زُرَارَةَ: أَنَّ رَجُلاً سَأَلَ أَبَا جَعْفَرٍعليه‌السلام عَنْ قَوْلِ اللهِ جَلَّ وَعَزَّ:( وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلى أَنْفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ قالُوا بَلى ) إِلى آخِرِ الْآيَةِ. فَقَالَ ـ وَأَبُوهُ يَسْمَعُعليهما‌السلام ـ: « حَدَّثَنِي أَبِي أَنَّ اللهَ ـ عَزَّ وَجَلَّ ـ قَبَضَ قَبْضَةً مِنْ‌ تُرَابِ التُّرْبَةِ الَّتِي خَلَقَ مِنْهَا آدَمَعليه‌السلام ، فَصَبَّ عَلَيْهَا الْمَاءَ الْعَذْبَ الْفُرَاتَ، ثُمَّ تَرَكَهَا أَرْبَعِينَ صَبَاحاً، ثُمَّ صَبَّ عَلَيْهَا الْمَاءَ الْمَالِحَ الْأُجَاجَ، فَتَرَكَهَا أَرْبَعِينَ صَبَاحاً، فَلَمَّا اخْتَمَرَتِ الطِّينَةُ أَخَذَهَا، فَعَرَكَهَا عَرْكاً شَدِيداً، فَخَرَجُوا كَالذَّرِّ مِنْ يَمِينِهِ وَشِمَالِهِ، وَأَمَرَهُمْ جَمِيعاً أَنْ يَقَعُوا فِي النَّارِ، فَدَخَلَ أَصْحَابُ الْيَمِينِ، فَصَارَتْ عَلَيْهِمْ بَرْداً وَسَلَاماً، وَأَبى أَصْحَابُ الشِّمَالِ أَنْ يَدْخُلُوهَا ».

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

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

So heasws said, and hisasws fatherasws was listening: ‘Myasws fatherasws narrated to me that Allahazwj Mighty and Majestic Grabbed a Handfull of dust, the dust from which Adamas was Created, and Heazwj Poured the sweet water of the Euphrates over it. Then Heazwj Left it for forty mornings. Then Heazwj Poured the salty, bitter water over it, and Left it for forty mornings. So when the clay became (like) dough, Heazwj Grabbed it and Kneaded it with an intense kneading. So they came out like articles, from its right and its left, and Heazwj Commanded the together that they should fall into the Fire. So the companions of the right entered, and it became cold, safe, for them, but the companions of the left refused to enter into it’.9

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنْ أَبَانِ بْنِ عُثْمَانَ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ لَمَّا أَرَادَ أَنْ يَخْلُقَ آدَمَعليه‌السلام ، أَرْسَلَ الْمَاءَ عَلَى الطِّينِ، ثُمَّ قَبَضَ قَبْضَةً فَعَرَكَهَا، ثُمَّ فَرَّقَهَا فِرْقَتَيْنِ بِيَدِهِ، ثُمَّ ذَرَأَهُمْ فَإِذَا هُمْ يَدِبُّونَ، ثُمَّ رَفَعَ لَهُمْ نَاراً، فَأَمَرَ أَهْلَ الشِّمَالِ أَنْ يَدْخُلُوهَا، فَذَهَبُوا إِلَيْهَا، فَهَابُوهَا وَلَمْ يَدْخُلُوهَا، ثُمَّ أَمَرَ أَهْلَ الْيَمِينِ أَنْ يَدْخُلُوهَا، فَذَهَبُوا، فَدَخَلُوهَا، فَأَمَرَ اللهُ ـ جَلَّ وَعَزَّ ـ النَّارَ فَكَانَتْ عَلَيْهِمْ بَرْداً وَسَلَاماً، فَلَمَّا رَأى ذلِكَ أَهْلُ الشِّمَالِ، قَالُوا: رَبَّنَا، أَقِلْنَا، فَأَقَالَهُمْ، ثُمَّ قَالَ لَهُمُ: ادْخُلُوهَا، فَذَهَبُوا، فَقَامُوا عَلَيْهَا وَلَمْ يَدْخُلُوهَا، فَأَعَادَهُمْ طِيناً، وَخَلَقَ مِنْهَا آدَمَعليه‌السلام ». وَقَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « فَلَنْ يَسْتَطِيعَ هؤُلَاءِ أَنْ يَكُونُوا مِنْ هؤُلَاءِ، وَلَا هؤُلَاءِ أَنْ يَكُونُوا مِنْ هؤُلَاءِ ». قَالَ: « فَيَرَوْنَ أَنَّ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم أَوَّلُ مَنْ دَخَلَ تِلْكَ النَّارَ، فَلِذلِكَ قَوْلُهُ جَلَّ وَعَزَّ:( قُلْ إِنْ كانَ لِلرَّحْمنِ وَلَدٌ فَأَنَا أَوَّلُ الْعابِدِينَ ) ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic, when Heazwj Intended to Create Adamas , Sent the water upon the clay. Then Heazwj Grabbed a Handfull and Kneaded it. The Separated it into two arts by Hisazwj Hand. Then Heazwj Scattered them and they were crawling.

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

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

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

3- بَابٌ آخَرُ مِنْهُ

Chapter 3 – Another Chapter from it

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ دَاوُدَ الْعِجْلِيِّ، عَنْ زُرَارَةَ، عَنْ حُمْرَانَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ تَبَارَكَ وَتَعَالى ـ حَيْثُ خَلَقَ الْخَلْقَ، خَلَقَ مَاءً عَذْباً وَ مَاءً مَالِحاً أُجَاجاً، فَامْتَزَجَ الْمَاءَانِ، فَأَخَذَ طِيناً مِنْ أَدِيمِ الْأَرْضِ، فَعَرَكَهُ عَرْكاً شَدِيداً، فَقَالَ لِأَصْحَابِ الْيَمِينِ ـ وَهُمْ كَالذَّرِّ يَدِبُّونَ ـ: إِلَى الْجَنَّةِ بِسَلَامٍ، وَقَالَ لِأَصْحَابِ الشِّمَالِ: إِلَى النَّارِ وَلَا أُبَالِي، ثُمَّ قَالَ:( أَلَسْتُ بِرَبِّكُمْ قالُوا بَلى شَهِدْنا أَنْ تَقُولُوا يَوْمَ الْقِيامَةِ إِنّا كُنّا عَنْ هذا غافِلِينَ ) ثُمَّ أَخَذَ الْمِيثَاقَ عَلَى النَّبِيِّينَ، فَقَالَ: أَلَسْتُ بِرَبِّكُمْ، وَأَنَّ هذَا مُحَمَّدٌ رَسُولِي، وَأَنَّ هذَا عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ؟ قَالُوا: بَلى، فَثَبَتَتْ لَهُمُ النُّبُوَّةُ؛ وَأَخَذَ الْمِيثَاقَ عَلى أُولِي الْعَزْمِ أَنَّنِي رَبُّكُمْ، وَمُحَمَّدٌ رَسُولِي، وَعَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ، وَأَوْصِيَاؤُهُ مِنْ بَعْدِهِ وُلَاةُ أَمْرِي وَخُزَّانُ عِلْمِيعليهم‌السلام ، وَأَنَّ الْمَهْدِيَّ أَنْتَصِرُ بِهِ لِدِينِي، وَأُظْهِرُ بِهِ دَوْلَتِي، وَأَنْتَقِمُ بِهِ مِنْ أَعْدَائِي، وَأُعْبَدُ بِهِ طَوْعاً وَكَرْهاً، قَالُوا: أَقْرَرْنَا يَا رَبِّ، وَشَهِدْنَا، وَلَمْ يَجْحَدْ آدَمُ وَلَمْ يُقِرَّ، فَثَبَتَتِ الْعَزِيمَةُ لِهؤُلَاءِ الْخَمْسَةِ فِي الْمَهْدِيِّ، وَلَمْ يَكُنْ لآِدَمَ عَزْمٌ عَلَى الْإِقْرَارِ بِهِ، وَهُوَ قَوْلُهُ عَزَّ وَجَلَّ:( وَلَقَدْ عَهِدْنا إِلى آدَمَ مِنْ قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْماً ) »، قَالَ: « إِنَّمَا هُوَ: فَتَرَكَ ثُمَّ أَمَرَ نَاراً، فَأُجِّجَتْ، فَقَالَ لِأَصْحَابِ الشِّمَالِ: ادْخُلُوهَا، فَهَابُوهَا، وَقَالَ لِأَصْحَابِ الْيَمِينِ: ادْخُلُوهَا، فَدَخَلُوهَا، فَكَانَتْ عَلَيْهِمْ بَرْداً وَسَلَاماً، فَقَالَ أَصْحَابُ الشِّمَالِ: يَا رَبِّ أَقِلْنَا، فَقَالَ: قَدْ أَقَلْتُكُمُ، اذْهَبُوا، فَادْخُلُوهَا، فَهَابُوهَا، فَثَمَّ ثَبَتَتِ الطَّاعَةُ وَالْوَلَايَةُ وَالْمَعْصِيَةُ ».

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

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

Then Heazwj Said [7: 172] Am I not your Lord? They said: Yes! We testify. Lest you should say on the Day of Judgement: Surely we were heedless of this. Then Heazwj Took the Covenant upon the Prophetsas , so Heazwj Said [7: 172] Am I not your Lord? And that this is Muhammadsaww , Myazwj Rasoolsaww , and that this is Aliasws Amir Al-Momineenasws ?’ They said: Yes! We testify. So the Prophet-hood was Affirmed for themas .

And Heazwj Took the Covenant upon the Determined Ones (Ul Al-Azam) (from the Prophetsas ): “Iazwj am youras Lordazwj , and that this Muhammadsaww is Myazwj Rasoolsaww , and Aliasws is Amir Al-Momineenasws and the successorsasws from after himsaww are the Masters of Myazwj Command and Treasurers of Myazwj Knowledge, and that Al-Mahdiasws , Iazwj Shall Grant victory to Myazwj Religion through himasws , and Manifest Myazwj Government through himasws , and Exact revenge from Myazwj enemies through himasws , and Iazwj shall be worshipped willingly and unwillingly through himasws ”.

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

Heasws said: ‘But rather, heas was left out. Then Heazwj Commanded the Fire, so it inflamed, and Heazwj Said to the companions of the left: “Enter into it”, But they were terrified of it. And Heazwj Said to the companions of the right: “Enter into it”. So they entered into it, and it was cold and safe upon them. So the comanions of the left said, ‘O Lordazwj ! Forgive us’. So Heazwj Said: “Iazwj Forgive you, so enter into it”. But, they were terrified of it. Thus, with this obedience, the Wilayah, and the disobedience (to Wilayah) came to take place’.11

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ؛ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ هِشَامِ بْنِ سَالِمٍ، عَنْ حَبِيبٍ السِّجِسْتَانِيِّ، قَالَ: سَمِعْتُ أَبَا جَعْفَرٍعليه‌السلام يَقُولُ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ لَمَّا أَخْرَجَ ذُرِّيَّةَ آدَمَعليه‌السلام مِنْ ظَهْرِهِ لِيَأْخُذَ عَلَيْهِمُ الْمِيثَاقَ بِالرُّبُوبِيَّةِ لَهُ، وَبِالنُّبُوَّةِ لِكُلِّ نَبِيٍّ، فَكَانَ أَوَّلَ مَنْ أَخَذَ لَهُ عَلَيْهِمُ الْمِيثَاقَ بِنُبُوَّتِهِ مُحَمَّدُ بْنُ عَبْدِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ تَسْلِيماً، ثُمَّ قَالَ اللهُ ـ عَزَّ وَجَلَّ ـ لآِدَمَ: انْظُرْ مَا ذَا تَرى؟ ». قَالَ: « فَنَظَرَ آدَمُعليه‌السلام إِلى ذُرِّيَّتِهِ ـ وَهُمْ ذَرٌّ ـ قَدْ مَلَؤُوا السَّمَاءَ، قَالَ آدَمُعليه‌السلام : يَا رَبِّ، مَا أَكْثَرَ ذُرِّيَّتِي! وَلِأَمْرٍ مَا خَلَقْتَهُمْ؟ فَمَا تُرِيدُ مِنْهُمْ بِأَخْذِكَ الْمِيثَاقَ عَلَيْهِمْ؟ قَالَ اللهُ عَزَّ وَجَلَّ:( يَعْبُدُونَنِي لا يُشْرِكُونَ بِي شَيْئاً ) وَيُؤْمِنُونَ بِرُسُلِي، وَيَتَّبِعُونَهُمْ. قَالَ آدَمُعليه‌السلام : يَا رَبِّ، فَمَا لِي أَرى بَعْضَ الذَّرِّ أَعْظَمَ مِنْ بَعْضٍ، وَبَعْضَهُمْ لَهُ نُورٌ كَثِيرٌ، وَبَعْضَهُمْ لَهُ نُورٌ قَلِيلٌ، وَبَعْضَهُمْ لَيْسَ لَهُ نُورٌ ؟ فَقَالَ اللهُ عَزَّ وَجَلَّ: كَذلِكَ خَلَقْتُهُمْ لِأَبْلُوَهُمْ فِي كُلِّ حَالَاتِهِمْ. قَالَ آدَمُعليه‌السلام : يَا رَبِّ، فَتَأْذَنُ لِي فِي الْكَلَامِ؛ فَأَتَكَلَّمَ؟ قَالَ اللهُ عَزَّ وَجَلَّ: تَكَلَّمْ؛ فَإِنَّ رُوحَكَ مِنْ رُوحِي، وَطَبِيعَتَكَ خِلَافُ كَيْنُونَتِي قَالَ آدَمُ: يَا رَبِّ، فَلَوْ كُنْتَ خَلَقْتَهُمْ عَلى مِثَالٍ وَاحِدٍ، وَقَدْرٍ وَاحِدٍ، وَطَبِيعَةٍ وَاحِدَةٍ، وَجِبِلَّةٍ وَاحِدَةٍ، وَأَلْوَانٍ وَاحِدَةٍ، وَأَعْمَارٍ وَاحِدَةٍ، وَأَرْزَاقٍ سَوَاءٍ، لَمْ يَبْغِ بَعْضُهُمْ عَلى بَعْضٍ، وَلَمْ يَكُنْ بَيْنَهُمْ تَحَاسُدٌ وَلَا تَبَاغُضٌ، وَلَا اخْتِلَافٌ فِي شَيْ‌ءٍ مِنَ الْأَشْيَاءِ. قَالَ اللهُ عَزَّ وَجَلَّ: يَا آدَمُ، بِرُوحِي نَطَقْتَ، وَبِضَعْفِ طَبِيعَتِكَ تَكَلَّفْتَ مَا لَاعِلْمَ لَكَ بِهِ، وَأَنَا الْخَالِقُ الْعَالِمُ، بِعِلْمِي خَالَفْتُ بَيْنَ خَلْقِهِمْ، وَبِمَشِيئَتِي يَمْضِي فِيهِمْ أَمْرِي، وَإِلى تَدْبِيرِي وَتَقْدِيرِي صَائِرُونَ، لَا تَبْدِيلَ لِخَلْقِي، إِنَّمَا خَلَقْتُ الْجِنَّ‌ والْإِنْسَ لِيَعْبُدُونِ، وَخَلَقْتُ الْجَنَّةَ لِمَنْ أَطَاعَنِي وَعَبَدَنِي مِنْهُمْ وَاتَّبَعَ رُسُلِي وَلَا أُبَالِي، وَخَلَقْتُ النَّارَ لِمَنْ كَفَرَ بِي وَعَصَانِي وَلَمْ يَتَّبِعْ رُسُلِي وَلَا أُبَالِي، وَخَلَقْتُكَ وَخَلَقْتُ ذُرِّيَّتَكَ مِنْ غَيْرِ فَاقَةٍ بِي إِلَيْكَ وَإِلَيْهِمْ، وَإِنَّمَا خَلَقْتُكَ وَخَلَقْتُهُمْ لِأَبْلُوَكَ وَأَبْلُوَهُمْ أَيُّكُمْ أَحْسَنُ عَمَلاً فِي دَارِ الدُّنْيَا فِي حَيَاتِكُمْ وَقَبْلَ مَمَاتِكُمْ، فَلِذلِكَ خَلَقْتُ الدُّنْيَا وَالْآخِرَةَ، وَالْحَيَاةَ وَالْمَوْتَ، وَالطَّاعَةَ وَالْمَعْصِيَةَ، وَالْجَنَّةَ وَالنَّارَ، وَكَذلِكَ أَرَدْتُ فِي تَقْدِيرِي وَتَدْبِيرِي. وَبِعِلْمِيَ النَّافِذِ فِيهِمْ خَالَفْتُ بَيْنَ صُوَرِهِمْ وَأَجْسَامِهِمْ وَأَلْوَانِهِمْ وَأَعْمَارِهِمْ وَأَرْزَاقِهِمْ وَطَاعَتِهِمْ وَمَعْصِيَتِهِمْ، فَجَعَلْتُ مِنْهُمُ الشَّقِيَّ وَالسَّعِيدَ، وَالْبَصِيرَ وَالْأَعْمى، وَالْقَصِيرَ وَالطَّوِيلَ، وَالْجَمِيلَ وَالدَّمِيمَ، وَالْعَالِمَ وَالْجَاهِلَ، وَالْغَنِيَّ وَالْفَقِيرَ، وَالْمُطِيعَ وَالْعَاصِيَ، وَالصَّحِيحَ وَالسَّقِيمَ، وَمَنْ بِهِ الزَّمَانَةُ وَمَنْ لَاعَاهَةَ بِهِ، فَيَنْظُرُ الصَّحِيحُ إِلَى الَّذِي بِهِ الْعَاهَةُ، فَيَحْمَدُنِي عَلى عَافِيَتِهِ، وَيَنْظُرُ الَّذِي بِهِ الْعَاهَةُ إِلَى الصَّحِيحِ، فَيَدْعُونِي وَيَسْأَلُنِي أَنْ أُعَافِيَهُ، وَيَصْبِرُ عَلى بَلَائِي، فَأُثِيبُهُ جَزِيلَ عَطَائِي، وَيَنْظُرُ الْغَنِيُّ إِلَى الْفَقِيرِ، فَيَحْمَدُنِي وَيَشْكُرُنِي، وَيَنْظُرُ الْفَقِيرُ إِلَى الْغَنِيِّ، فَيَدْعُونِي وَيَسْأَلُنِي، وَيَنْظُرُ الْمُؤْمِنُ إِلَى الْكَافِرِ، فَيَحْمَدُنِي عَلى مَا هَدَيْتُهُ، فَلِذلِكَ خَلَقْتُهُمْ لِأَبْلُوَهُمْ فِي السَّرَّاءِ وَالضَّرَّاءِ وَفِيمَا أُعَافِيهِمْ وَفِيمَا أَبْتَلِيهِمْ وَفِيمَا أُعْطِيهِمْ وَفِيمَا أَمْنَعُهُمْ. وَأَنَا اللهُ الْمَلِكُ الْقَادِرُ، وَلِي أَنْ أَمْضِيَ جَمِيعَ مَا قَدَّرْتُ عَلى مَا دَبَّرْتُ، وَلِي أَنْ أُغَيِّرَ مِنْ ذلِكَ مَا شِئْتُ إِلى مَا شِئْتُ، وَأُقَدِّمَ مِنْ ذلِكَ مَا أَخَّرْتُ، وَأُؤَخِّرَ مِنْ ذلِكَ مَا قَدَّمْتُ، وَأَنَا اللهُ الْفَعَّالُ لِمَا أُرِيدُ، لَا أُسْأَلُ عَمَّا أَفْعَلُ، وَأَنَا أَسْأَلُ خَلْقِي عَمَّا هُمْ فَاعِلُونَ ».

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

‘I heard Abu Ja’farasws saying: ‘Allahazwj Mighty and Majestic. When Heazwj Extracted the offspring of Adamas from hisas back in order to Take the Covenant with the Lordship for Himselfazwj , and with the Prophet-hood for every Prohetas , so the first one Heazwj Took the Covenant for Himselfazwj upon him with hissaww Prophet-hood was Muhammad Bin Abdullahsaww .

Then Allahazwj Mighty and Majestic Said to Adamas : “Look! What do youas see?” Heasws said: ‘So Adamas looked at hisas children, and they were particles which had filled up the sky. Adamas said: ‘O Lordazwj ! How abundant are myas children and for what matter have Youazwj Created them? So what do Youazwj Want from them by Taking the Covenant upon them?’ Allahazwj Mighty and Majestic Said: “For them to be worshipping Meazwj not associating anything with Meazwj , and believing in Myazwj Rasoolsas and following themas ”.

Adamas said: ‘O Lordazwj ! So what is the matter Ias see some of the particles to be greater than the others, and some of them have a lot of light for them, and some of them are of little light, and some of them have no light for them?’ So Allahazwj Mighty and Majestic Said: “Like that is how Iazwj Created them in order to Try them in all their states”.

Adamas said: ‘O Lordazwj ! So, could Youazwj Permit meas regarding the speech, so Ias can speak (to them)?’ Allahazwj Mighty and Majestic Said: “Speak, for youras spirit is from Myazwj Spirit, but yourazwj nature is different from Myazwj Being”. Adamas said: ‘O Lordazwj ! If only Youazwj had Created them upon one likeness, and of one measurement, and of one clay, and of one constitution, and of one colour, and of one age, and with the equal sustenance, some of them would not rebel against the others, and there would neither happen to be between them any envy, or hatred, or differing with regards to anything from the things’.

Allahazwj Mighty and Majestic Said: “O Adamas ! By Myazwj Spirit youas speak, and by the weakness is in youras nature youas made the effort on what there is no knowledge for youas in it, and Iazwj am the Creator, the Knowledgeable. With Myazwj Knowledge Iazwj Caused the difference in their Creation, and by Myazwj Desire do Iazwj Ordain Myazwj Command among them, and to Myazwj Management and Myazwj Ordainment are they coming into being, there being no alteration in Myazwj Creation.

But rather, Iazwj Created the Jinn and the human beings for them to be worshipping Meazwj , and Iazwj Created the Paradise for the one who obeys Meazwj and worships Meazwj from them, and follows Myazwj Rasoolsas , and Iazwj do not Retract; and Iazwj Created the Fire for the one who disbelieve in Meazwj , and disobeys Meazwj , and does not follow Myazwj Rasoolsas , and Iazwj do not Retract.

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

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

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

Thus, it is for that Iazwj Created them in order to Test them during the ease and adversity, and regarding what Iazwj Grant them good health and regarding what Iazwj Test them, and regarding what Iazwj Give them and regarding what Iazwj Prevent them from; and Iazwj am Allahazwj , the King, the Powerful, and for Meazwj is that Iazwj Implement the entirety of what Iazwj Ordain, and for Meazwj is that Iazwj Change from that whatever Iazwj so Desire to whatever Iazwj so Desire, and Iazwj Bring forward from that whatever Iazwj had Delayed, and Delay what Iazwj had Brought forward, and Iazwj am Allahazwj . Iazwj Do whatever Iazwj Want. Iazwj will not be questioned about what Iazwj Do, and Iazwj will be Questioning Myazwj creatures about what they are doing”‘.12

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ، عَنْ صَالِحِ بْنِ عُقْبَةَ، عَنْ عَبْدِ اللهِ بْنِ مُحَمَّدٍ الْجُعْفِيِّ وَعُقْبَةَ جَمِيعاً: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ خَلَقَ الْخَلْقَ، فَخَلَقَ مَنْ أَحَبَّ مِمَّا أَحَبَّ، وَكَانَ مَا أَحَبَّ أَنْ خَلَقَهُ مِنْ طِينَةِ الْجَنَّةِ، وَخَلَقَ مَنْ أَبْغَضَ مِمَّا أَبْغَضَ، وَكَانَ مَا أَبْغَضَ أَنْ خَلَقَهُ مِنْ طِينَةِ النَّارِ، ثُمَّ بَعَثَهُمْ فِي الظِّلَالِ ». فَقُلْتُ: وَأَيُّ شَيْ‌ءٍ الظِّلَالُ؟ فَقَالَ: « أَلَمْ تَرَ إِلى ظِلِّكَ فِي الشَّمْسِ شَيْئاً وَلَيْسَ بِشَيْ‌ءٍ ». « ثُمَّ بَعَثَ مِنْهُمُ النَّبِيِّينَ، فَدَعَوْهُمْ إِلَى الْإِقْرَارِ بِاللهِ عَزَّ وَجَلَّ، وَهُوَ قَوْلُهُ عَزَّوَجَلَّ:( وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَهُمْ لَيَقُولُنَّ اللهُ ) ثُمَّ دَعَوْهُمْ إِلَى الْإِقْرَارِ بِالنَّبِيِّينَ فَأَقَرَّ بَعْضُهُمْ، وَأَنْكَرَ بَعْضٌ، ثُمَّ دَعَوْهُمْ إِلى وَلَايَتِنَا، فَأَقَرَّ بِهَا وَاللهِ مَنْ أَحَبَّ، وَأَنْكَرَهَا مَنْ أَبْغَضَ، وَهُوَ قَوْلُهُ عَزَّ وَجَلَّ:( فَما كانُوا لِيُؤْمِنُوا بِما كَذَّبُوا بِهِ مِنْ قَبْلُ ) ». ثُمَّ قَالَ أَبُو جَعْفَرٍعليه‌السلام : « كَانَ التَّكْذِيبُ ثَمَّ ».

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

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

Then Heazwj Sent Prophetsas from them, and theyas invited them to the acknowledgment in Allahazwj Mighty and Majestic, and these are the Words of the Mighty and Majestic [43: 87] And if you should ask them who created them, they would certainly say: Allah. Then Heazwj Invited them to the acknowledgement in the Prophetsas . So some of them acknowledged, and some denied. Then Heazwj Invited them to ourasws Wilayah, So he acknowledge in it, By Allahazwj , the one whom Heazwj Loved, and he denied it, the one whom Heazwj Hated, and these are Hisazwj Words [10: 74] but they were not going to believe in what they had belied in beforehand’. Then Abu Ja’farasws said: ‘The belying (in usasws ) was (from) then’.13

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

Chapter 4 – Rasool-Allahsaww was the first one to answer and acknowledge to Allahazwj Mighty and Majestic with the Lordship

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ‌ صَالِحِ بْنِ سَهْلٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام : « أَنَّ بَعْضَ قُرَيْشٍ قَالَ لِرَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم : بِأَيِّ شَيْ‌ءٍ سَبَقْتَ الْأَنْبِيَاءَ وَأَنْتَ بُعِثْتَ آخِرَهُمْ وَخَاتَمَهُمْ؟ فَقَالَ: إِنِّي كُنْتُ أَوَّلَ مَنْ آمَنَ بِرَبِّي، وَأَوَّلَ مَنْ أَجَابَ حَيْثُ أَخَذَ اللهُ مِيثَاقَ النَّبِيِّينَ،( وَأَشْهَدَهُمْ عَلى أَنْفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ) فَكُنْتُ أَنَا أَوَّلَ نَبِيٍّ قَالَ: بَلى، فَسَبَقْتُهُمْ بِالْإِقْرَارِ بِاللهِ عَزَّ وَجَلَّ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘One of the Qureysh said to Rasool-Allahsaww , ‘By which thing do yousaww precede the (other) Prophetsas , and yousaww were Sent at the end of themas , and as theiras last?’ So hesaww said: ‘Isaww was the first one to believe in mysaww Lordazwj , and the first one to answer when Heazwj Took the Covenant of the Prophetsas [7 : 172] and made them testify against themselves: Am I not your Lord? So Isaww was the first Prophetsaww to say: ‘Yes’. Thus Isaww preceded themas with the acknowledgement in Allahazwj Mighty and Majestic’.14

2. أَحْمَدُ بْنُ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ بَعْضِ أَصْحَابِنَا، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : جُعِلْتُ فِدَاكَ، إِنِّي لَأَرى بَعْضَ أَصْحَابِنَا يَعْتَرِيهِ النَّزَقُ وَالْحِدَّةُ وَالطَّيْشُ، فَأَغْتَمُّ لِذلِكَ غَمّاً شَدِيداً، وَأَرى مَنْ خَالَفَنَا، فَأَرَاهُ حَسَنَ‌ السَّمْتِ ؟ قَالَ: « لَا تَقُلْ حَسَنَ السَّمْتِ؛ فَإِنَّ السَّمْتَ سَمْتُ الطَّرِيقِ، وَلكِنْ قُلْ: حَسَنَ السِّيمَاءِ؛ فَإِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يَقُولُ:( سِيماهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ ) ». قَالَ: قُلْتُ: فَأَرَاهُ حَسَنَ السِّيمَاءِ، وَ لَهُ وَقَارٌ، فَأَغْتَمُّ لِذلِكَ؟ قَالَ: « لَا تَغْتَمَّ لِمَا رَأَيْتَ مِنْ نَزَقِ أَصْحَابِكَ، وَلِمَا رَأَيْتَ مِنْ حُسْنِ سِيمَاءِ مَنْ خَالَفَكَ؛ إِنَّ اللهَ ـ تَبَارَكَ وَتَعَالى ـ لَمَّا أَرَادَ أَنْ يَخْلُقَ آدَمَعليه‌السلام ، خَلَقَ تِلْكَ الطِّينَتَيْنِ، ثُمَّ فَرَّقَهُمَا فِرْقَتَيْنِ، فَقَالَ لِأَصْحَابِ الْيَمِينِ: كُونُوا خَلْقاً بِإِذْنِي، فَكَانُوا خَلْقاً بِمَنْزِلَةِ الذَّرِّ يَسْعى، وَقَالَ لِأَهْلِ الشِّمَالِ: كُونُوا خَلْقاً بِإِذْنِي، فَكَانُوا خَلْقاً بِمَنْزِلَةِ الذَّرِّ يَدْرُجُ، ثُمَّ رَفَعَ لَهُمْ نَاراً، فَقَالَ: ادْخُلُوهَا بِإِذْنِي، فَكَانَ أَوَّلَ مَنْ دَخَلَهَا مُحَمَّدٌصلى‌الله‌عليه‌وآله‌وسلم ، ثُمَّ اتَّبَعَهُ أُولُو الْعَزْمِ مِنَ الرُّسُلِ وَأَوْصِيَاؤُهُمْ وَأَتْبَاعُهُمْ. ثُمَّ قَالَ لِأَصْحَابِ الشِّمَالِ: ادْخُلُوهَا بِإِذْنِي، فَقَالُوا: رَبَّنَا، خَلَقْتَنَا لِتُحْرِقَنَا؟ فَعَصَوْا، فَقَالَ لِأَصْحَابِ الْيَمِينِ: اخْرُجُوا بِإِذْنِي مِنَ النَّارِ، فَخَرَجُوا لَمْ‌ تَكْلِمِ النَّارُ مِنْهُمْ كَلْماً، وَلَمْ تُؤَثِّرْ فِيهِمْ أَثَراً، فَلَمَّا رَآهُمْ أَصْحَابُ الشِّمَالِ قَالُوا: رَبَّنَا، نَرى أَصْحَابَنَا قَدْ سَلِمُوا، فَأَقِلْنَا وَمُرْنَا بِالدُّخُولِ، قَالَ: قَدْ أَقَلْتُكُمْ، فَادْخُلُوهَا، فَلَمَّا دَنَوْا وَأَصَابَهُمُ الْوَهَجُ رَجَعُوا، فَقَالُوا: يَا رَبَّنَا، لَاصَبْرَ لَنَا عَلَى الِاحْتِرَاقِ، فَعَصَوْا، فَأَمَرَهُمْ بِالدُّخُولِ ثَلَاثاً، كُلَّ ذلِكَ يَعْصُونَ وَيَرْجِعُونَ، وَأَمَرَ أُولئِكَ ثَلَاثاً، كُلَّ ذلِكَ يُطِيعُونَ وَيَخْرُجُونَ، فَقَالَ لَهُمْ: كُونُوا طِيناً بِإِذْنِي، فَخَلَقَ مِنْهُ آدَمَعليه‌السلام ». قَالَ: « فَمَنْ كَانَ مِنْ هؤُلَاءِ لَايَكُونُ مِنْ هؤُلَاءِ، وَمَنْ كَانَ مِنْ هؤُلَاءِ لَايَكُونُ مِنْ هؤُلَاءِ؛ وَمَا رَأَيْتَ مِنْ نَزَقِ أَصْحَابِكَ وَخُلُقِهِمْ، فَمِمَّا أَصَابَهُمْ مِنْ لَطْخِ أَصْحَابِ الشِّمَالِ؛ وَمَا رَأَيْتَ مِنْ حُسْنِ سِيمَاءِ مَنْ خَالَفَكُمْ وَوَقَارِهِمْ، فَمِمَّا أَصَابَهُمْ مِنْ لَطْخِ أَصْحَابِ الْيَمِينِ ».

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

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

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

Then Heazwj Raised a fire for them, and Heazwj Said: ‘Enter into it by Myazwj Permission!” So the first one to enter it was Muhammadsaww . Then the Determined ones (Ul Al-Azam) from the Rasoolsas followed himsaww , and theiras successorsas , and theiras followers. Then Heazwj Said to the companions of the left: ‘Enter into it by Myazwj Permission!” So they said, ‘Our Lordazwj ! Youazwj Created us to incinerate us?’ So they disobeyed.

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

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

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

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ، عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ، عَنْ‌ مُحَمَّدِ بْنِ إِسْمَاعِيلَ، عَنْ سَعْدَانَ بْنِ مُسْلِمٍ، عَنْ صَالِحِ بْنِ سَهْلٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « سُئِلَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : بِأَيِّ شَيْ‌ءٍ سَبَقْتَ وُلْدَ آدَمَ؟ قَالَ: إِنِّي أَوَّلُ مَنْ أَقَرَّ بِرَبِّي؛ إِنَّ اللهَ أَخَذَ مِيثَاقَ النَّبِيِّينَ( وَأَشْهَدَهُمْ عَلى أَنْفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ قالُوا بَلى ) فَكُنْتُ أَوَّلَ مَنْ أَجَابَ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww was asked, ‘By which thing do yousaww precede the children of Adamas ?’ Hesaww said: ‘Isaww was the first one to acknowledge with mysaww Lordazwj . Allahazwj Took the Covenant of the Prophetsas [7 : 172] and made them testify against themselves: Am I not your Lord? They said: Yes! So Isaww was the first one to answer’.16

5- بَابُ كَيْفَ أَجَابُوا وَ هُمْ ذَرٌّ

Chapter 5 – How did they answer and they were particles

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ بَعْضِ أَصْحَابِنَا، عَنْ أَبِي بَصِيرٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : كَيْفَ أَجَابُوا وَهُمْ ذَرٌّ؟! قَالَ: « جَعَلَ فِيهِمْ مَا إِذَا سَأَلَهُمْ أَجَابُوهُ، يَعْنِي فِي الْمِيثَاقِ ».

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

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

6- بَابُ فِطْرَةِ الْخَلْقِ عَلَى التَّوْحِيدِ

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

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ هِشَامِ بْنِ سَالِمٍ: عَنْ أَبِي عَبْدِ اللهعليه‌السلام ، قَالَ: قُلْتُ:( فِطْرَتَ اللهِ الَّتِي فَطَرَ النّاسَ عَلَيْها ) ؟ قَالَ: « التَّوْحِيدُ ».

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

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

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ:( فِطْرَتَ اللهِ الَّتِي فَطَرَ النّاسَ عَلَيْها ) : مَا تِلْكَ الْفِطْرَةُ؟ قَالَ: « هِيَ الْإِسْلَامُ، فَطَرَهُمُ اللهُ حِينَ أَخَذَ مِيثَاقَهُمْ عَلَى التَّوْحِيدِ، قَالَ:( أَلَسْتُ بِرَبِّكُمْ ) وَفِيهِ الْمُؤْمِنُ وَالْكَافِرُ ».

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

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

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ عَلِيِّ بْنِ‌ رِئَابٍ، عَنْ زُرَارَةَ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ:( فِطْرَتَ اللهِ الَّتِي فَطَرَ النّاسَ عَلَيْها ) . قَالَ: « فَطَرَهُمْ جَمِيعاً عَلَى التَّوْحِيدِ ».

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

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

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنِ ابْنِ أُذَيْنَةَ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ:( حُنَفاءَ لِلّهِ غَيْرَ مُشْرِكِينَ بِهِ ) . قَالَ: « الْحَنِيفِيَّةُ مِنَ الْفِطْرَةِ الَّتِي فَطَرَ اللهُ النَّاسَ عَلَيْهَا لَاتَبْدِيلَ لِخَلْقِ اللهِ ». قَالَ: « فَطَرَهُمْ عَلَى الْمَعْرِفَةِ بِهِ ». قَالَ زُرَارَةُ: وَسَأَلْتُهُ عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ:( وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلى أَنْفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ قالُوا بَلى ) الْآيَةَ. قَالَ: « أَخْرَجَ مِنْ ظَهْرِ آدَمَ ذُرِّيَّتَهُ إِلى يَوْمِ الْقِيَامَةِ، فَخَرَجُوا كَالذَّرِّ، فَعَرَّفَهُمْ وَأَرَاهُمْ نَفْسَهُ، وَلَوْ لَا ذلِكَ لَمْ يَعْرِفْ أَحَدٌ رَبَّهُ». وَقَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : كُلُّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَةِ، يَعْنِي الْمَعْرِفَةَ بِأَنَّ اللهَ ـ عَزَّ وَجَلَّ ـ خَالِقُهُ، كَذلِكَ قَوْلُهُ:( وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّماواتِ وَالْأَرْضَ لَيَقُولُنَّ اللهُ ) ».

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

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

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

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

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ فَضَّالٍ، عَنِ أَبِي جَمِيلَةَ، عَنْ مُحَمَّدٍ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي قَوْلِ اللهِ عَزَّ وَجَلَّ:( فِطْرَتَ اللهِ الَّتِي فَطَرَ النّاسَ عَلَيْها ) قَالَ: « فَطَرَهُمْ عَلَى التَّوْحِيدِ ».

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

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

7- بَابُ كَوْنِ الْمُؤْمِنِ فِي صُلْبِ الْكَافِرِ

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

1. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ، عَنْ عَلِيِّ بْنِ مُيَسِّرٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِنَّ نُطْفَةَ الْمُؤْمِنِ لَتَكُونُ فِي صُلْبِ الْمُشْرِكِ، فَلَا يُصِيبُهُ مِنَ الشَّرِّ شَيْ‌ءٌ، حَتّى إِذَا صَارَ فِي رَحِمِ الْمُشْرِكَةِ، لَمْ يُصِبْهَا مِنَ الشَّرِّ شَيْ‌ءٌ حَتّى تَضَعَهُ، فَإِذَا وَضَعَتْهُ، لَمْ يُصِبْهُ مِنَ الشَّرِّ شَيْ‌ءٌ حَتّى يَجْرِيَ عَلَيْهِ الْقَلَمُ ».

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

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

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عَلِيِّ بْنِ يَقْطِينٍ: عَنْ أَبِي الْحَسَنِ مُوسىعليه‌السلام ، قَالَ: قُلْتُ لَهُ: إِنِّي قَدْ أَشْفَقْتُ مِنْ دَعْوَةِ أَبِي عَبْدِ اللهِعليه‌السلام عَلى يَقْطِينٍ وَمَا وَلَدَ. فَقَالَ: « يَا أَبَا الْحَسَنِ، لَيْسَ حَيْثُ تَذْهَبُ، إِنَّمَا الْمُؤْمِنُ فِي صُلْبِ الْكَافِرِ بِمَنْزِلَةِ الْحَصَاةِ فِي اللَّبِنَةِ، يَجِي‌ءُ الْمَطَرُ، فَيَغْسِلُ اللَّبِنَةَ، وَلَا يَضُرُّ الْحَصَاةَ شَيْئاً »

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

(It has been narrated) from Abu Al-Hassan Musaasws , said, ‘I said to himasws , ‘I pitied from a supplication of Abu Abdullahasws against Yaqteen and what he begot’. So heasws said: ‘O Abu Al-Hassan! It is not where you are going with it. But rather, the Believer in the back of the disbeliever is at a status of the pebbles among the block.

The rain comes and it washes the block, and it does not harm the pebbles anything’.24

8- بَابُ إِذَا أَرَادَ اللهُ عَزَّ وَجَلَّ أَنْ يَخْلُقَ الْمُؤْمِنَ

Chapter 8 – When Allahazwj Mighty and Majestic Intended to Create the Believer

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ فَضَّالٍ، عَنْ إِبْرَاهِيمَ بْنِ مُسْلِمٍ الْحُلْوَانِيِّ، عَنْ أَبِي إِسْمَاعِيلَ الصَّيْقَلِ الرَّازِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ فِي الْجَنَّةِ لَشَجَرَةً تُسَمَّى الْمُزْنَ، فَإِذَا أَرَادَ اللهُ أَنْ‌ يَخْلُقَ مُؤْمِناً، أَقْطَرَ مِنْهَا قَطْرَةً، فَلَا تُصِيبُ بَقْلَةً وَلَا ثَمَرَةً أَكَلَ مِنْهَا مُؤْمِنٌ أَوْ كَافِرٌ إِلاَّ أَخْرَجَ اللهُ ـ عَزَّ وَجَلَّ ـ مِنْ صُلْبِهِ مُؤْمِناً ».

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

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

9- بَابٌ فِي أَنَّ الصِّبْغَةَ هِيَ الْإِسْلَامُ

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

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ؛ وَمُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً، عَنِ ابْنِ مَحْبُوبٍ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي قَوْلِ اللهِ عَزَّ وَجَلَّ:( صِبْغَةَ اللهِ وَمَنْ أَحْسَنُ مِنَ اللهِ صِبْغَةً ) قَالَ: « الْإِسْلَامُ ». وَقَالَ فِي قَوْلِهِ عَزَّ وَجَلَّ:( فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقى ) قَالَ: « هِيَ الْإِيمَانُ بِاللهِ وَحْدَهُ لَاشَرِيكَ لَهُ».

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

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

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

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنْ‌ دَاوُدَ بْنِ سِرْحَانَ، عَنْ عَبْدِ اللهِ بْنِ فَرْقَدٍ، عَنْ حُمْرَانَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي قَوْلِ اللهِ عَزَّ وَجَلَّ:( صِبْغَةَ اللهِ وَمَنْ أَحْسَنُ مِنَ اللهِ صِبْغَةً ) قَالَ: « الصِّبْغَةُ هِيَ الْإِسْلَامُ ».

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

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

3. حُمَيْدُ بْنُ زِيَادٍ، عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ، عَنْ غَيْرِ وَاحِدٍ، عَنْ أَبَانٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَحَدِهِمَاعليهما‌السلام فِي قَوْلِ اللهِ عَزَّ وَجَلَّ:( صِبْغَةَ اللهِ وَمَنْ أَحْسَنُ مِنَ اللهِ صِبْغَةً ) قَالَ: « الصِّبْغَةُ هِيَ الْإِسْلَامُ » وَقَالَ فِي قَوْلِهِ عَزَّ وَجَلَّ:( فَمَنْ يَكْفُرْ بِالطّاغُوتِ وَيُؤْمِنْ بِاللهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقى ) قَالَ: « هِيَ‌ الْإِيمَانُ ».

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

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

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

10- بَابٌ فِي أَنَّ السَّكِينَةَ هِيَ الْإِيمَانُ

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

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ أَبِي حَمْزَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ:( أَنْزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ ) قَالَ: « هُوَ الْإِيمَانُ ». قَالَ: وَسَأَلْتُهُ عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ:( وَأَيَّدَهُمْ بِرُوحٍ مِنْهُ ) قَالَ: « هُوَ الْإِيمَانُ ».

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

(It has been narrated) from Abu Ja’farasws , said, ‘I asked himasws about the Words of Allahazwj Mighty and Majestic [48: 4] He it is Who sent down tranquillity into the hearts of the Momineen (plural of Momin). Heasws said: ‘It is the faith’.

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

2. عَنْهُ، عَنْ أَحْمَدَ، عَنْ صَفْوَانَ، عَنْ أَبَانٍ، عَنِ الْفُضَيلِ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام :( أُولئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمانَ ) : هَلْ لَهُمْ فِيمَا كَتَبَ فِي‌ قُلُوبِهِمْ صُنْعٌ ؟ قَالَ: « لَا ».

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

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

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنِ الْعَلَاءِ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « السَّكِينَةُ: الْإِيمَانُ ».

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

(It has been narrated) from Abu Ja’farasws having said: ‘The tranquillity (Mentioned in 48: 4) is the faith’.31

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ وَهِشَامِ بْنِ سَالِمٍ وَغَيْرِهِمَا: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي قَوْلِ اللهِ عَزَّ وَجَلَّ:( هُوَ الَّذِي أَنْزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ ) قَالَ: « هُوَ الْإِيمَانُ ».

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

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

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ، عَنْ يُونُسَ، عَنْ‌ جَمِيلٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ قَوْلِهِ عَزَّ وَجَلَّ:( هُوَ الَّذِي أَنْزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ ) قَالَ: « هُوَ الْإِيمَانُ ». قَالَ: قُلْتُ:( وَأَيَّدَهُمْ بِرُوحٍ مِنْهُ ) ؟ قَالَ: « هُوَ الْإِيمَانُ ». وَعَنْ قَوْلِهِ تَعَالى:( وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوى ) ؟ قَالَ: « هُوَ الْإِيمَانُ ».

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

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

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

And about Hisazwj Words [48: 26] and Necessitated for them the word of piety. Heasws said: ‘It is the faith’.33

11- بَابُ الْإِخْلَاصِ

Chapter 11 – The sincerity

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ عَبْدِ اللهِ بْنِ مُسْكَانَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي قَوْلِ اللهِ عَزَّ وَجَلَّ:( حَنِيفاً مُسْلِماً ) قَالَ: « خَالِصاً مُخْلِصاً، لَيْسَ فِيهِ شَيْ‌ءٌ مِنْ عِبَادَةِ الْأَوْثَانِ ».

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

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

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ: عَنْ أَبِيهِ رَفَعَهُ إِلى أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : يَا أَيُّهَا النَّاسُ، إِنَّمَا هُوَ اللهُ وَالشَّيْطَانُ، وَالْحَقُّ وَالْبَاطِلُ، وَالْهُدى وَالضَّلَالَةُ، وَالرُّشْدُ وَالْغَيُّ، وَالْعَاجِلَةُ وَالْآجِلَةُ وَالْعَاقِبَةُ، وَالْحَسَنَاتُ وَالسَّيِّئَاتُ، فَمَا كَانَ مِنْ حَسَنَاتٍ فَلِلّهِ، وَمَا كَانَ مِنْ سَيِّئَاتٍ فَلِلشَّيْطَانِ لَعَنَهُ اللهُ ».

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

(It has been narrated) raising it to Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘O you people! But rather, it is Allahazwj and the Satanla , and the truth and the falsehood, and the guidance and the straying, and the right way from the error, and the present and the future and the end-result, and the good deeds and the evil deeds. So whatever was from the good deeds, so it is for Allahazwj , and whatever was from the evil deeds, so it is for the Satansla may Allahazwj Curse himla ’.35

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ عَلِيِّ بْنِ أَسْبَاطٍ: عَنْ أَبِي الْحَسَنِ الرِّضَاعليه‌السلام : « أَنَّ أَمِيرَ الْمُؤْمِنِينَ ـ صَلَوَاتُ اللهِ عَلَيْهِ ـ كَانَ يَقُولُ: طُوبى لِمَنْ أَخْلَصَ لِلّهِ الْعِبَادَةَ وَالدُّعَاءَ، وَلَمْ يَشْغَلْ قَلْبَهُ بِمَا تَرى عَيْنَاهُ، وَلَمْ يَنْسَ ذِكْرَ اللهِ بِمَا تَسْمَعُ أُذُنَاهُ، وَلَمْ يَحْزُنْ صَدْرَهُ بِمَا أُعْطِيَ غَيْرُهُ ».

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

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

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنِ الْمِنْقَرِيِّ، عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي قَوْلِ اللهِ عَزَّ وَجَلَّ:( لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلاً ) قَالَ: « لَيْسَ يَعْنِي أَكْثَرَكُمْ عَمَلاً، وَلكِنْ أَصْوَبَكُمْ عَمَلاً، وَإِنَّمَا الْإِصَابَةُ خَشْيَةُ اللهِ وَالنِّيَّةُ الصَّادِقَةُ وَالْحَسَنَةُ ». ثُمَّ قَالَ: « الْإِبْقَاءُ عَلَى الْعَمَلِ حَتّى يَخْلُصَ أَشَدُّ مِنَ الْعَمَلِ، وَالْعَمَلُ الْخَالِصُ الَّذِي لَا تُرِيدُ أَنْ يَحْمَدَكَ عَلَيْهِ أَحَدٌ إِلاَّ اللهُ عَزَّ وَجَلَّ، وَالنِّيَّةُ أَفْضَلُ مِنَ الْعَمَلِ، أَلَا وَإِنَّ النِّيَّةَ هِيَ الْعَمَلُ »، ثُمَّ تَلَا قَوْلَهُ عَزَّ وَجَلَّ:( قُلْ كُلٌّ يَعْمَلُ عَلى شاكِلَتِهِ ) : « يَعْنِي عَلى نِيَّتِهِ ».

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

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

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

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

5. وَبِهذَا الْإِسْنَادِ، قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ:( إِلاّ مَنْ أَتَى اللهَ بِقَلْبٍ سَلِيمٍ ) قَالَ: « الْقَلْبُ السَّلِيمُ الَّذِي يَلْقى رَبَّهُ وَلَيْسَ فِيهِ أَحَدٌ سِوَاهُ ». قَالَ: « وَكُلُّ قَلْبٍ فِيهِ شِرْكٌ أَوْ شَكٌّ فَهُوَ سَاقِطٌ، إِنَّمَا أَرَادُوا بِالزُّهْدِ فِي الدُّنْيَا لِتَفْرُغَ قُلُوبُهُمْ لِلآخِرَةِ ».

And by this chain, he said,

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

6. وَ بِهذَا الْإِسْنَادِ، عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ، عَنِ السُدِّيِّ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « مَا أَخْلَصَ عَبْدٌ الْإِيمَانَ بِاللهِ أَرْبَعِينَ يَوْماً ـ أَوْ قَالَ: مَا أَجْمَلَ عَبْدٌ ذِكْرَ اللهِ عَزَّ وَجَلَّ أَرْبَعِينَ يَوْماً ـ إِلاَّ زَهَّدَهُ اللهُ عَزَّ وَجَلَّ فِي الدُّنْيَا، وَبَصَّرَهُ دَاءَهَا وَدَوَاءَهَا، وَأَثْبَتَ الْحِكْمَةَ فِي قَلْبِهِ، وَأَنْطَقَ بِهَا لِسَانَهُ ». ثُمَّ تَلَا: «( إِنَّ الَّذِينَ اتَّخَذُوا الْعِجْلَ سَيَنالُهُمْ غَضَبٌ مِنْ رَبِّهِمْ وَذِلَّةٌ فِي الْحَياةِ الدُّنْيا وَكَذلِكَ نَجْزِي الْمُفْتَرِينَ ) ؛ فَلَا تَرى صَاحِبَ بِدْعَةٍ إِلاَّ ذَلِيلاً، وَ مُفْتَرِياً عَلَى اللهِ ـ عَزَّ وَجَلَّ ـ وَعَلى رَسُولِهِ وَعَلى أَهْلِ بَيْتِهِ ـ صَلَوَاتُ اللهِ عَلَيْهِمْ ـ إِلاَّ ذَلِيلاً ».

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

(It has been narrated) from Abu Ja’farasws having said: ‘If a servant maintains pure Emān (belief) in Allahazwj for forty days, Allahazwj Purifies his heart in this world and Shows him his illness and the cure for them (illness). Then heasws recited [7: 152] (As for) those who took the calf (for a god), surely Wrath from their Lord and disgrace in this world’s life shall Seize them, and thus do We Recompense the devisers of lies. So you will not see the owner of the innovation (the innovator) except as disgraced and the forger of lies upon Allahazwj Mighty and Majestic, and upon Hisazwj Rasoolsaww , and upon the peopleasws of hissaww Household, except as disgraced’.39

12- بَابُ الشَّرَائِعِ

Chapter 12 – The Laws

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ؛ وَعِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ، عَنْ مُحَمَّدِ بْنِ مَرْوَانَ جَمِيعاً، عَنْ أَبَانِ بْنِ عُثْمَانَ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: إِنَّ اللهَ ـ تَبَارَكَ وَتَعَالى ـ أَعْطى مُحَمَّداًصلى‌الله‌عليه‌وآله‌وسلم شَرَائِعَ نُوحٍ وَإِبْرَاهِيمَ وَمُوسى وَعِيسىعليهم‌السلام التَّوْحِيدَ وَالْإِخْلَاصَ وَخَلْعَ الْأَنْدَادِ، وَالْفِطْرَةَ الْحَنِيفِيَّةَ السَّمْحَةَ، وَ لَارَهْبَانِيَّةَ، وَلَا سِيَاحَةَ، أَحَلَّ فِيهَا الطَّيِّبَاتِ، وَحَرَّمَ فِيهَا الْخَبَائِثَ، وَوَضَعَ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ‌ عَلَيْهِمْ ثُمَّ افْتَرَضَ عَلَيْهِ فِيهَا الصَّلَاةَ وَالزَّكَاةَ وَالصِّيَامَ وَالْحَجَّ وَالْأَمْرَ بِالْمَعْرُوفِ وَالنَّهْيَ عَنِ الْمُنْكَرِ وَالْحَلَالَ وَالْحَرَامَ وَالْمَوَارِيثَ وَالْحُدُودَ وَالْفَرَائِضَ وَالْجِهَادَ فِي سَبِيلِ اللهِ، وَزَادَهُ الْوُضُوءَ، وَفَضَّلَهُ بِفَاتِحَةِ الْكِتَابِ وَبِخَوَاتِيمِ سُورَةِ الْبَقَرَةِ وَالْمُفَصَّلِ، وَأَحَلَّ لَهُ الْمَغْنَمَ وَالْفَيْ‌ءَ، وَنَصَرَهُ بِالرُّعْبِ، وَجَعَلَ لَهُ الْأَرْضَ مَسْجِداً وَطَهُوراً، وَأَرْسَلَهُ كَافَّةً إِلَى الْأَبْيَضِ وَالْأَسْوَدِ، وَالْجِنِّ وَالْإِنْسِ، وَأَعْطَاهُ الْجِزْيَةَ وَأَسْرَ الْمُشْرِكِينَ وَفِدَاهُمْ، ثُمَّ كُلِّفَ مَا لَمْ يُكَلَّفْ أَحَدٌ مِنَ الْأَنْبِيَاءِ، وَ أُنْزِلَ عَلَيْهِ سَيْفٌ مِنَ السَّمَاءِ فِي غَيْرِ غِمْدٍ، وَقِيلَ لَهُ: قَاتِلْ فِي سَبِيلِ اللهِ لَاتُكَلَّفُ إِلاّ نَفْسَكَ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Blessed and High Gave to Muhammadsaww the Laws of Nuhas , and Ibrahimas , and Musaas , and Isaas of the Oneness (Tawheed), and the sincerity, and keeping away from the idols, and the upright nature of the tolerance, and neither a priesthood nor a leisurely life, there being Permissible the good things in it, and there being Prohibited the bad things in it, and there was dropped from them, their burdens and their shackles which used to be upon them.

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

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

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سَمَاعَةَ بْنِ مِهْرَانَ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : قَوْلُ اللهِ عَزَّ وَجَلَّ:( فَاصْبِرْ كَما صَبَرَ أُولُوا الْعَزْمِ مِنَ الرُّسُلِ ) ؟ فَقَالَ: « نُوحٌ وَإِبْرَاهِيمُ وَمُوسى وَعِيسى وَمُحَمَّدٌ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَعَلَيْهِمْ » قُلْتُ: كَيْفَ صَارُوا أُولِي الْعَزْمِ ؟ قَالَ: « لِأَنَّ نُوحاًعليه‌السلام بُعِثَ بِكِتَابٍ وَشَرِيعَةٍ، وَكُلُّ مَنْ جَاءَ بَعْدَ نُوحٍ أَخَذَ بِكِتَابِ نُوحٍ وَشَرِيعَتِهِ وَمِنْهَاجِهِ حَتّى جَاءَ إِبْرَاهِيمُعليه‌السلام بِالصُّحُفِ وَبِعَزِيمَةِ تَرْكِ كِتَابِ نُوحٍ لَاكُفْراً بِهِ، فَكُلُّ نَبِيٍّ جَاءَ بَعْدَ إِبْرَاهِيمَ أَخَذَ بِشَرِيعَةِ إِبْرَاهِيمَ وَمِنْهَاجِهِ وَبِالصُّحُفِ حَتّى جَاءَ‌ مُوسىعليه‌السلام بِالتَّوْرَاةِ وَشَرِيعَتِهِ وَمِنْهَاجِهِ وَبِعَزِيمَةِ تَرْكِ الصُّحُفِ، وَكُلُّ نَبِيٍّ جَاءَ بَعْدَ مُوسى أَخَذَ بِالتَّوْرَاةِ وَشَرِيعَتِهِ وَمِنْهَاجِهِ حَتّى جَاءَ الْمَسِيحُعليه‌السلام بِالْإِنْجِيلِ وَبِعَزِيمَةِ تَرْكِ شَرِيعَةِ مُوسى وَمِنْهَاجِهِ، فَكُلُّ نَبِيٍّ جَاءَ بَعْدَ الْمَسِيحِ أَخَذَ بِشَرِيعَتِهِ وَمِنْهَاجِهِ حَتّى جَاءَ مُحَمَّدٌصلى‌الله‌عليه‌وآله‌وسلم ، فَجَاءَ بِالْقُرْآنِ وَبِشَرِيعَتِهِ وَمِنْهَاجِهِ؛ فَحَلَالُهُ حَلَالٌ إِلى يَوْمِ الْقِيَامَةِ، وَحَرَامُهُ حَرَامٌ إِلى يَوْمِ الْقِيَامَةِ؛ فَهؤُلَاءِ أُولُو الْعَزْمِ مِنَ الرُّسُلِعليهم‌السلام ».

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

‘I said to Abu Abdullahasws , ‘The Words of Allahazwj Mighty and Majestic [46: 35] Therefore bear up patiently as did the Determined Ones from the Rasools bear up with’. Heasws said: ‘Nuhas , and Ibrahimas , and Musaas , and Isaas and Muhammadsaww ’.

I said, ‘How did theyas come to be the Determined Ones (Ul Al-Azam)?’ Heasws said: ‘Because Nuhas was Sent with a Book and a Law, and everyone who came after Nuhas took by the Book of Nuhas , and hisas Law and hisas manifesto until Ibrahimas came with the Parchment, and with determination heas neglected the Book of Nuhas , not having disbelieved in it.

So every Prophetas who came after Ibrahimas took by the Law of Ibrahimas , and hisas manifesto and by the Parchment, until Musaas came with the Torah and hisas Law, and hisas manifesto, and with determination heas neglected the Parchment.

And every Prophetas who came after Musaas took by the Torah, and hisas Law, and hisas manifesto until the Messiahas came with the Evangel, and with determination heas superseded the Law of Musaas , as well as hisas manifesto.

So every Prophetas who came after the Messiahas adhered to hisas ‘بشريعته ’ Law and hisas ‘وَمِنْهَاجِهِ ’ manifesto until Muhammadsaww came. So hesaww came with the Quran and with hissaw ‘بشريعته ’ Law and hissaw ‘وَمِنْهَاجِهِ ’ manifesto. Thus, ‘فَحَلَالُهُ حَلَالٌ إِلى يَوْمِ الْقِيَامَةِ، وَحَرَامُهُ حَرَامٌ إِلى يَوْمِ الْقِيَامَةِ ’ hissaww Permissible would be a Permissible up to the day of Judgement, and hissaww Prohibition would be a Prohibition up to the Day of Judgement. So, these are the Determined Ones from the Rasoolssaww ’.41

13- بَابُ دَعَائِمِ الْإِسْلَامِ

Chapter 13 – The Pillars of Al-Islām

1. حَدَّثَنِي الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ الزِّيَادِيِّ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ، قَالَ: حَدَّثَنَا أَبَانُ بْنُ عُثْمَانَ، عَنِ الْفُضَيْلِ، عَنْ أَبِي حَمْزَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « بُنِيَ الْإِسْلَامُ عَلى خَمْسٍ: عَلَى الصَّلَاةِ، وَالزَّكَاةِ، وَالصَّوْمِ، وَالْحَجِّ، وَالْوِلَايَةِ؛ وَلَمْ يُنَادَ بِشَيْ‌ءٍ‌ كَمَا نُودِيَ بِالْوِلَايَةِ ».

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

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

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمنِ، عَنْ عَجْلَانَ أَبِي صَالِحٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : أَوْقِفْنِي عَلى حُدُودِ الْإِيمَانِ فَقَالَ: « شَهَادَةُ أَنْ لَا إِلهَ إِلاَّ اللهُ، وَأَنَّ مُحَمَّداً رَسُولُ اللهِ، وَالْإِقْرَارُ بِمَا جَاءَ بِهِ مِنْ عِنْدِ اللهِ، وَصَلَاةُ الْخَمْسِ، وَأَدَاءُ الزَّكَاةِ، وَصَوْمُ شَهْرِ رَمَضَانَ، وَحِجُّ الْبَيْتِ، وَوَلَايَةُ وَلِيِّنَا، وَعَدَاوَةُ عَدُوِّنَا، وَالدُّخُولُ مَعَ الصَّادِقِينَ ».

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

‘I said to Abu Abdullahasws , ‘Set me upon the limits of the’Emān’ (faith). So heasws said: ‘The testimony that there is no god except for Allahazwj and that Muhammadsaww is Rasoolsaww of Allahazwj , and the acknowledgement with whatever hesaww came with from the Presence of Allahazwj , and the five Salāt, and payment of the Zakāt, and Fasting the Month of Ramazan, and Hajj of the House (Kabah), and the Wilayah for usasws and enmity for ourasws enemies, and the entering to be with the truthful’.43

3. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ، عَنْ عَبَّاسِ بْنِ عَامِرٍ، عَنْ أَبَانِ بْنِ عُثْمَانَ، عَنِ الْفُضَيْلِ بْنِ يَسَارٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « بُنِيَ الْإِسْلَامُ عَلى خَمْسٍ: عَلَى الصَّلَاةِ، وَالزَّكَاةِ، وَالْحَجِّ، وَالصَّوْمِ، وَالْوِلَايَةِ؛ وَلَمْ يُنَادَ بِشَيْ‌ءٍ كَمَا نُودِيَ بِالْوِلَايَةِ، فَأَخَذَ النَّاسُ بِأَرْبَعٍ وَتَرَكُوا هذِهِ » يَعْنِي الْوَلَايَةَ.

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

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

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنِ ابْنِ الْعَرْزَمِيِّ، عَنْ أَبِيهِ: عَنِ الصَّادِقِعليه‌السلام ، قَالَ: « أَثَافِيُّ الْإِسْلَامِ ثَلَاثَةٌ: الصَّلَاةُ، وَالزَّكَاةُ، وَالْوِلَايَةُ، لَاتَصِحُّ وَاحِدَةٌ مِنْهُنَّ إِلاَّ بِصَاحِبَتَيْهَا ».

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

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

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ وَعَبْدِ اللهِ بْنِ الصَّلْتِ جَمِيعاً، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزِ بْنِ عَبْدِ اللهِ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « بُنِيَ الْإِسْلَامُ عَلى خَمْسَةِ أَشْيَاءَ: عَلَى الصَّلَاةِ، وَالزَّكَاةِ، وَالْحَجِّ، وَالصَّوْمِ، وَالْوَلَايَةِ ». قَالَ زُرَارَةُ: فَقُلْتُ: وَأَيُّ شَيْ‌ءٍ مِنْ ذلِكَ أَفْضَلُ؟ فَقَالَ: « الْوِلَايَةُ أَفْضَلُ؛ لِأَنَّهَا مِفْتَاحُهُنَّ، وَالْوَالِي هُوَ الدَّلِيلُ عَلَيْهِنَّ ». قُلْتُ: ثُمَّ الَّذِي يَلِي ذلِكَ فِي الْفَضْلِ؟ فَقَالَ: « الصَّلَاةُ؛ إِنَّ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم قَالَ: الصَّلَاةُ عَمُودُ دِينِكُمْ ». قَالَ: قُلْتُ: ثُمَّ الَّذِي يَلِيهَا فِي الْفَضْلِ؟ قَالَ: « الزَّكَاةُ؛ لِأَنَّهُ قَرَنَهَا بِهَا، وَبَدَأَ بِالصَّلَاةِ قَبْلَهَا، وَقَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : الزَّكَاةُ تُذْهِبُ الذُّنُوبَ ». قُلْتُ: وَالَّذِي يَلِيهَا فِي الْفَضْلِ؟ قَالَ: « الْحَجُّ؛ قَالَ اللهُ عَزَّ وَجَلَّ:( وَلِلّهِ عَلَى النّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلاً وَمَنْ كَفَرَ فَإِنَّ اللهَ غَنِيٌّ عَنِ الْعالَمِينَ ) ؛ وَقَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : لَحَجَّةٌ مَقْبُولَةٌ خَيْرٌ مِنْ‌ عِشْرِينَ صَلَاةً نَافِلَةً، وَمَنْ طَافَ بِهذَا الْبَيْتِ طَوَافاً أَحْصى فِيهِ أُسْبُوعَهُ وَأَحْسَنَ رَكْعَتَيْهِ، غَفَرَ اللهُ لَهُ؛ وَقَالَ فِي يَوْمِ عَرَفَةَ وَيَوْمِ الْمُزْدَلِفَةِ مَا قَالَ ». قُلْتُ: فَمَا ذَا يَتْبَعُهُ ؟ قَالَ: « الصَّوْمُ ». قُلْتُ: وَمَا بَالُ الصَّوْمِ صَارَ آخِرَ ذلِكَ أَجْمَعَ؟ قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : الصَّوْمُ جُنَّةٌ مِنَ النَّارِ ». قَالَ: ثُمَّ قَالَ: « إِنَّ أَفْضَلَ الْأَشْيَاءِ مَا إِذَا فَاتَكَ لَمْ تَكُنْ مِنْهُ تَوْبَةٌ دُونَ أَنْ تَرْجِعَ إِلَيْهِ فَتُؤَدِّيَهُ بِعَيْنِهِ، إِنَّ الصَّلَاةَ وَالزَّكَاةَ وَالْحَجَّ وَالْوِلَايَةَ لَيْسَ يَنْفَعُ شَيْ‌ءٌ مَكَانَهَا دُونَ أَدَائِهَا، وَإِنَّ الصَّوْمَ إِذَا فَاتَكَ أَوْ قَصَّرْتَ أَوْ سَافَرْتَ فِيهِ، أَدَّيْتَ مَكَانَهُ أَيَّاماً غَيْرَهَا، وَجَزَيْتَ ذلِكَ الذَّنْبَ بِصَدَقَةٍ، وَلَا قَضَاءَ عَلَيْكَ، وَلَيْسَ مِنْ تِلْكَ الْأَرْبَعَةِ شَيْ‌ءٌ يُجْزِيكَ مَكَانَهُ غَيْرُهُ ». قَالَ: ثُمَّ قَالَ: « ذِرْوَةُ الْأَمْرِ وَسَنَامُهُ وَمِفْتَاحُهُ وَبَابُ الْأَشْيَاءِ وَرِضَا الرَّحْمنِ الطَّاعَةُ لِلْإِمَامِ بَعْدَ مَعْرِفَتِهِ، إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يَقُولُ:( مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ اللهَ وَمَنْ تَوَلّى فَما أَرْسَلْناكَ عَلَيْهِمْ حَفِيظاً ) أَمَا لَوْ أَنَّ رَجُلاً قَامَ لَيْلَهُ وَصَامَ نَهَارَهُ وَتَصَدَّقَ بِجَمِيعِ مَالِهِ وَحَجَّ جَمِيعَ دَهْرِهِ وَلَمْ يَعْرِفْ وَلَايَةَ وَلِيِّ اللهِ فَيُوَالِيَهُ وَيَكُونَ جَمِيعُ أَعْمَالِهِ بِدَلَالَتِهِ إِلَيْهِ، مَا كَانَ لَهُ عَلَى اللهِ حَقٌّ فِي ثَوَابِهِ، وَلَا كَانَ مِنْ أَهْلِ الْإِيمَانِ ». ثُمَّ قَالَ: « أُولئِكَ الْمُحْسِنُ مِنْهُمْ يُدْخِلُهُ اللهُ الْجَنَّةَ بِفَضْلِ رَحْمَتِهِ ».

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

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

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

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

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

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

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

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

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

Then heasws said: ‘The good one from them, Allahazwj would Enter him into the Paradise by the Grace of Hisazwj Mercy’.46

6. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ عِيسَى بْنِ السَّرِيِّ أَبِي الْيَسَعِ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : أَخْبِرْنِي بِدَعَائِمِ الْإِسْلَامِ، الَّتِي لَايَسَعُ أَحَداً التَّقْصِيرُ عَنْ مَعْرِفَةِ شَيْ‌ءٍ مِنْهَا، الَّتِي مَنْ قَصَّرَ عَنْ مَعْرِفَةِ شَيْ‌ءٍ مِنْهَا فَسَدَ دِينُهُ وَلَمْ يُقْبَلْ مِنْهُ عَمَلُهُ، وَمَنْ عَرَفَهَا وَعَمِلَ بِهَا صَلَحَ لَهُ دِينُهُ وَقُبِلَ مِنْهُ عَمَلُهُ، وَلَمْ يَضِقْ بِهِ مِمَّا هُوَ فِيهِ لِجَهْلِ شَيْ‌ءٍ مِنَ الْأُمُورِ جَهِلَهُ ؟ فَقَالَ: « شَهَادَةُ أَنْ لَا إِلهَ إِلاَّ اللهُ، وَالْإِيمَانُ بِأَنَّ مُحَمَّداً رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، وَالْإِقْرَارُ بِمَا جَاءَ بِهِ مِنْ عِنْدِ اللهِ، وَحَقٌّ فِي‌ الْأَمْوَالِ الزَّكَاةُ، وَالْوَلَايَةُ الَّتِي أَمَرَ اللهُ ـ عَزَّ وَجَلَّ ـ بِهَا وَلَايَةُ آلِ مُحَمَّدٍصلى‌الله‌عليه‌وآله‌وسلم ». قَالَ: فَقُلْتُ لَهُ: هَلْ فِي الْوَلَايَةِ شَيْ‌ءٌ دُونَ شَيْ‌ءٍ فَضْلٌ يُعْرَفُ لِمَنْ أَخَذَ بِهِ؟ قَالَ: « نَعَمْ؛ قَالَ اللهُ عَزَّ وَجَلَّ:( يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ ) وَقَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَنْ مَاتَ وَ لَايَعْرِفُ إِمَامَهُ، مَاتَ مِيتَةً جَاهِلِيَّةً، وَكَانَ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم وَكَانَ عَلِيّاًعليه‌السلام ، وَقَالَ الْآخَرُونَ: كَانَ مُعَاوِيَةَ؛ ثُمَّ كَانَ الْحَسَنَ، ثُمَّ كَانَ الْحُسَيْنَ، وَقَالَ الْآخَرُونَ: يَزِيدَ بْنَ مُعَاوِيَةَ وَحُسَيْنَ بْنَ عَلِيٍّ؛ وَلَا سَوَاءَ وَلَا سَوَاءَ ». قَالَ: ثُمَّ سَكَتَ، ثُمَّ قَالَ: « أَزِيدُكَ؟ » فَقَالَ لَهُ حَكَمٌ الْأَعْوَرُ: نَعَمْ، جُعِلْتُ فِدَاكَ، قَالَ: « ثُمَّ كَانَ عَلِيَّ بْنَ الْحُسَيْنِ، ثُمَّ كَانَ مُحَمَّدَ بْنَ عَلِيٍّ أَبَا جَعْفَرٍ، وَكَانَتِ الشِّيعَةُ قَبْلَ أَنْ يَكُونَ أَبُو جَعْفَرٍ وَهُمْ لَايَعْرِفُونَ مَنَاسِكَ حَجِّهِمْ وَحَلَالَهُمْ وَحَرَامَهُمْ، حَتّى كَانَ أَبُو جَعْفَرٍ، فَفَتَحَ لَهُمْ، وَبَيَّنَ لَهُمْ مَنَاسِكَ حَجِّهِمْ وَحَلَالَهُمْ وَحَرَامَهُمْ، حَتّى صَارَ النَّاسُ يَحْتَاجُونَ إِلَيْهِمْ مِنْ بَعْدِ مَا كَانُوا يَحْتَاجُونَ إِلَى النَّاسِ، وَهكَذَا يَكُونُ الْأَمْرُ، وَالْأَرْضُ لَاتَكُونُ إِلاَّ بِإِمَامٍ، وَمَنْ مَاتَ لَا يَعْرِفُ إِمَامَهُ، مَاتَ مِيتَةً جَاهِلِيَّةً، وَأَحْوَجُ مَا تَكُونُ إِلى مَا أَنْتَ عَلَيْهِ إِذَا بَلَغَتْ نَفْسُكَ هذِهِ ـ وَأَهْوى بِيَدِهِ إِلى حَلْقِهِ ـ وَانْقَطَعَتْ عَنْكَ الدُّنْيَا تَقُولُ: لَقَدْ كُنْتُ عَلى أَمْرٍ حَسَنٍ ». أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ صَفْوَانَ، عَنْ عِيسَى بْنِ السَّرِيِّ أَبِي الْيَسَعِ، عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، مِثْلَهُ.

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

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

So heasws said: ‘The testimony that there is no god except for Allahazwj , and the Emān (belief) that Muhammadsaww is Rasoolsaww of Allahazwj , and the acknowledgement with whatever hesaww came with from the Presence of Allahazwj , and the right of Zakāt in the wealth, and the Wilayah which Allahazwj Mighty and Majestic Commanded with, the Wilayah of the Progenyasws of Muhammadsaww ’.

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

He (the narrator) said, ‘Then heasws was silent. Then heasws said: ‘Shall Iasws increase it for you?’ So Hakam Al-Awro said to himasws , ‘Yes, May I be sacrificed for youasws !’. Heasws said: ‘Then it was Aliasws Bin Al-Husaynasws , then it was Muhammadasws Bin Aliasws Abu Ja’farasws . And the Shias before Abu Jafarasws did not know the rituals of their Hajj, and their Permissible and their Prohibitions until it was Abu Ja’farasws (as the Ul Al-Amr). So heasws opened (the knowledge) for them and explained to them the rituals of their Hajj, and their Permissible and their Prohibitions, to the extent that the people came to be needy to them from after their being needy to the people.

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

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

(It has been narrated) from Abu Abdullahasws – similar to it.47

7. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنْ مُثَنًّى الْحَنَّاطِ، عَنْ عَبْدِ اللهِ بْنِ عَجْلَانَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « بُنِيَ الْإِسْلَامُ عَلى خَمْسٍ: الْوِلَايَةِ، وَالصَّلَاةِ، وَالزَّكَاةِ، وَصَوْمِ شَهْرِ رَمَضَانَ، وَالْحَجِّ ».

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

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

8. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ صَالِحِ بْنِ السِّنْدِيِّ، عَنْ جَعْفَرِ بْنِ بَشِيرٍ، عَنْ أَبَانٍ، عَنِ الْفُضَيْلِ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « بُنِيَ الْإِسْلَامُ عَلى خَمْسٍ: الصَّلَاةِ، وَالزَّكَاةِ، وَالصَّوْمِ، وَالْحَجِّ، وَالْوَلَايَةِ؛ وَلَمْ يُنَادَ بِشَيْ‌ءٍ مَا نُودِيَ بِالْوَلَايَةِ يَوْمَ الْغَدِيرِ ».

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

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

9. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ حَمَّادِ بْنِ عُثْمَانَ، عَنْ عِيسَى بْنِ السَّرِيِّ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : حَدِّثْنِي عَمَّا بُنِيَتْ عَلَيْهِ دَعَائِمُ الْإِسْلَامِ إِذَا أَنَا أَخَذْتُ بِهَا زَكا عَمَلِي، وَلَمْ يَضُرَّنِي جَهْلُ مَا جَهِلْتُ بَعْدَهُ فَقَالَ: « شَهَادَةُ أَنْ لَا إِلهَ إِلاَّ اللهُ، وَأَنَّ مُحَمَّداً رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، وَالْإِقْرَارُ بِمَا جَاءَ بِهِ مِنْ عِنْدِ اللهِ، وَحَقٌّ فِي الْأَمْوَالِ مِنَ الزَّكَاةِ، وَالْوَلَايَةُ الَّتِي أَمَرَ اللهُ بِهَا وَلَايَةُ آلِ مُحَمَّدٍ؛ فَإِنَّ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم قَالَ: مَنْ مَاتَ وَ لَايَعْرِفُ إِمَامَهُ، مَاتَ مِيتَةً جَاهِلِيَّةً؛ قَالَ اللهُ عَزَّ وَجَلَّ:( أَطِيعُوا اللهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ ) فَكَانَ عَلِيٌّ، ثُمَّ صَارَ مِنْ بَعْدِهِ الْحَسَنُ، ثُمَّ مِنْ بَعْدِهِ الْحُسَيْنُ، ثُمَّ مِنْ بَعْدِهِ عَلِيُّ بْنُ الْحُسَيْنِ، ثُمَّ مِنْ بَعْدِهِ مُحَمَّدُ بْنُ عَلِيٍّ، ثُمَّ هكَذَا يَكُونُ الْأَمْرُ؛ إِنَّ الْأَرْضَ لَاتَصْلُحُ إِلاَّ بِإِمَامٍ، وَمَنْ مَاتَ‌ لَا يَعْرِفُ إِمَامَهُ، مَاتَ مِيتَةً جَاهِلِيَّةً، وَ أَحْوَجُ مَا يَكُونُ أَحَدُكُمْ إِلى مَعْرِفَتِهِ إِذَا بَلَغَتْ نَفْسُهُ هَاهُنَا ـ قَالَ: وَأَهْوى بِيَدِهِ إِلى صَدْرِهِ ـ يَقُولُ حِينَئِذٍ: لَقَدْ كُنْتُ عَلى أَمْرٍ حَسَنٍ ».

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

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

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

10. عَنْهُ، عَنْ أَبِي الْجَارُودِ، قَالَ: قُلْتُ لِأَبِي جَعْفَرٍعليه‌السلام : يَا ابْنَ رَسُولِ اللهِ، هَلْ تَعْرِفُ مَوَدَّتِي لَكُمْ، وَانْقِطَاعِي إِلَيْكُمْ، وَمُوَالَاتِي إِيَّاكُمْ؟ قَالَ: فَقَالَ: « نَعَمْ ». قَالَ: فَقُلْتُ: فَإِنِّي أَسْأَلُكَ مَسْأَلَةً تُجِيبُنِي فِيهَا؛ فَإِنِّي مَكْفُوفُ الْبَصَرِ، قَلِيلُ الْمَشْيِ، وَلَا أَسْتَطِيعُ زِيَارَتَكُمْ كُلَّ حِينٍ؟ قَالَ: « هَاتِ حَاجَتَكَ ». قُلْتُ: أَخْبِرْنِي بِدِينِكَ الَّذِي تَدِينُ اللهَ ـ عَزَّ وَجَلَّ ـ بِهِ أَنْتَ وَأَهْلُ بَيْتِكَ؛ لِأَدِينَ اللهَ ـ عَزَّ وَجَلَّ ـ بِهِ، قَالَ: « إِنْ كُنْتَ أَقْصَرْتَ الْخُطْبَةَ فَقَدْ أَعْظَمْتَ الْمَسْأَلَةَ، وَاللهِ لَأُعْطِيَنَّكَ دِينِي وَدِينَ آبَائِيَ الَّذِي نَدِينُ اللهَ ـ عَزَّ وَجَلَّ ـ بِهِ، شَهَادَةَ أَنْ لَا إِلهَ إِلاَّ اللهُ، وَأَنَّ مُحَمَّداً رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، وَالْإِقْرَارَ بِمَا جَاءَ بِهِ مِنْ عِنْدِ اللهِ، وَالْوَلَايَةَ لِوَلِيِّنَا، وَالْبَرَاءَةَ مِنْ عَدُوِّنَا، وَالتَّسْلِيمَ لِأَمْرِنَا، وَانْتِظَارَ قَائِمِنَا، وَالِاجْتِهَادَ، وَالْوَرَعَ ».

From him, from Abu Al Jaroud who said,

‘I said to Abu Ja’farasws , ‘O sonasws of Rasool-Allahsaww ! Do youasws recognise my cordiality for youasws and my cutting-off (from others) towards youasws and my Wilayah for youasws ?’ So heasws said: ‘Yes’. So I said, ‘So I would like to ask youasws a question. Youasws answer me regarding it, for I am blind of vision, and little (ability for) walking, and are not able to visit youasws except every now and then’. Heasws said: ‘Ask for your need’. I said, ‘Inform me of yourasws Religion which youasws are making it to be as a Religion of Allahazwj Mighty and Majestic with, youasws and yourasws family, as a Religion of Allahazwj Mighty and Majestic with’.

The Imamasws said: ‘Even though you have asked a short question but it spans over an extensive (subject). (However) by Allahazwj ! Iasws will give you myasws Religion and the Religion of myasws forefathersasws which weasws have embraced to be as a Religion of Allahazwj Mighty and Majestic with – The testimony that there is no god except for Allahazwj and that Muhammadsaww is Rasoolsaww of Allahazwj , and the acknowledgement with whatever hesaww came with from the Presence of Allahazwj , and the Wilayah to befriend usasws (the 12 Imamsasws ) and disavow from ourasws enemies, and the submission to ourasws command, and awaiting ourasws Qaimasws , and the striving and the piety’.51

11. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ صَالِحِ بْنِ السِّنْدِيِّ، عَنْ جَعْفَرِ بْنِ بَشِيرٍ، عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ، عَنْ أَبِي بَصِيرٍ، قَالَ: سَمِعْتُهُ يَسْأَلُ أَبَا عَبْدِ اللهِعليه‌السلام ، فَقَالَ لَهُ: جُعِلْتُ فِدَاكَ، أَخْبِرْنِي عَنِ الدِّينِ الَّذِي افْتَرَضَ اللهُ ـ عَزَّ وَجَلَّ ـ عَلَى الْعِبَادِ مَا لَايَسَعُهُمْ جَهْلُهُ، وَلَا يُقْبَلُ مِنْهُمْ غَيْرُهُ: مَا هُوَ؟ فَقَالَ: « أَعِدْ عَلَيَّ » فَأَعَادَ عَلَيْهِ، فَقَالَ: « شَهَادَةُ أَنْ لَا إِلهَ إِلاَّ اللهُ، وَأَنَّ مُحَمَّداً رَسُولُ اللهِ، وَإِقَامُ الصَّلَاةِ، وَإِيتَاءُ الزَّكَاةِ، وَحِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلاً، وَصَوْمُ شَهْرِ رَمَضَانَ » ثُمَّ سَكَتَ قَلِيلاً، ثُمَّ قَالَ: « وَالْوَلَايَةُ » مَرَّتَيْنِ. ثُمَّ قَالَ: « هذَا الَّذِي فَرَضَ اللهُ عَلَى الْعِبَادِ، لَايَسْأَلُ الرَّبُّ الْعِبَادَ يَوْمَ الْقِيَامَةِ فَيَقُولَ: أَلاَّ زِدْتَنِي عَلى مَا افْتَرَضْتُ عَلَيْكَ، وَلكِنْ مَنْ زَادَ زَادَهُ اللهُ؛ إِنَّ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم سَنَّ سُنَناً حَسَنَةً جَمِيلَةً يَنْبَغِي لِلنَّاسِ الْأَخْذُ بِهَا ».

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

‘I heard him asking Abu Abdullahasws , so he said to himasws , ‘May I be sacrificed for youasws ! Inform me about the Religion which Allahazwj Mighty and Majestic Necessitated upon the servants what they have no leeway for being ignorant of it, nor would anything else be Accepted from them. What is it?’ Heasws said: ‘Repeat it to measws ’. So he repeated to himasws . So heasws said: ‘The testimony that there is no god except for Allahazwj and that Muhammadsaww is Rasoolsaww of Allahazwj , and establishing the Salāt, and giving the Zakāt, and Hajj of the House (Kabah) by the one who has the capacity for a way to it, and Fasting the Month of Ramazan’.

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

12. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ، عَنْ فَضَالَةَ بْنِ أَيُّوبَ، عَنْ أَبِي زَيْدٍ الْحَلاَّلِ، عَنْ عَبْدِ الْحَمِيدِ بْنِ أَبِي الْعَلَاءِ الْأَزْدِيِّ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ فَرَضَ عَلى خَلْقِهِ خَمْساً، فَرَخَّصَ فِي أَرْبَعٍ، وَلَمْ يُرَخِّصْ فِي وَاحِدَةٍ ».

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

‘I heard Abu Abdullahasws saying that Allahazwj Mighty and Majestic Imposed five (matters) upon Hisazwj creatures, so Heazwj has (Given them an) allowance regarding four, but did not (Given them an) allowance regarding one (Al-Wilayah)’.53

13. عَنْهُ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْوَشَّاءِ، عَنْ أَبَانٍ، عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ، قَالَ: دَخَلَ رَجُلٌ عَلى أَبِي جَعْفَرٍعليه‌السلام وَمَعَهُ صَحِيفَةٌ، فَقَالَ لَهُ أَبُو جَعْفَرٍعليه‌السلام : « هذِهِ صَحِيفَةُ مُخَاصِمٍ يَسْأَلُ عَنِ الدِّينِ الَّذِي يُقْبَلُ فِيهِ الْعَمَلُ ». فَقَالَ: رَحِمَكَ اللهُ، هذَا الَّذِي أُرِيدُ، فَقَالَ أَبُو جَعْفَرٍعليه‌السلام : « شَهَادَةُ أَنْ لَا إِلهَ إِلاَّ اللهُ وَحْدَهُ لَاشَرِيكَ لَهُ، وَأَنَّ مُحَمَّداًصلى‌الله‌عليه‌وآله‌وسلم عَبْدُهُ وَرَسُولُهُ، وَتُقِرَّ بِمَا جَاءَ مِنْ عِنْدِ اللهِ، وَالْوَلَايَةُ لَنَا أَهْلَ الْبَيْتِ، وَالْبَرَاءَةُ مِنْ عَدُوِّنَا، وَالتَّسْلِيمُ لِأَمْرِنَا، وَالْوَرَعُ، وَالتَّوَاضُعُ، وَانْتِظَارُ قَائِمِنَا؛ فَإِنَّ لَنَا دَوْلَةً إِذَا شَاءَ اللهُ جَاءَ بِهَا ».

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

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

So Abu Ja’farasws said: ‘The testimony that there is no god except for Allahazwj Alone, there being no associates for Himazwj , and that Muhammadsaww is Hisazwj servant, and Hisazwj Rasoolsaww , and you acknowledge with whatever hesaww came from the Presence of Allahazwj , and the Wilayah for usasws , the Peopleasws of the Household, and the disavowment from ourasws enemies, and the submission to ourasws command, and the piety, and the revenerence, and awaiting ourasws Qaimasws , so when there is a government for usasws when Allahazwj so Desires, heasws would come with it’.54

14. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ؛ وَأَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ جَمِيعاً، عَنْ صَفْوَانَ، عَنْ عَمْرِو بْنِ حُرَيْثٍ، قَالَ: دَخَلْتُ عَلى أَبِي عَبْدِ اللهِعليه‌السلام ـ وَهُوَ فِي مَنْزِلِ أَخِيهِ عَبْدِ اللهِ بْنِ مُحَمَّدٍ ـ فَقُلْتُ لَهُ: جُعِلْتُ فِدَاكَ، مَا حَوَّلَكَ إِلى هذَا الْمَنْزِلِ؟ قَالَ: « طَلَبُ النُّزْهَةِ » فَقُلْتُ: جُعِلْتُ فِدَاكَ، أَلَا أَقُصُّ عَلَيْكَ دِينِي؟ فَقَالَ: « بَلى ». قُلْتُ: أَدِينُ اللهَ بِشَهَادَةِ أَنْ لَا إِلهَ إِلاَّ اللهُ وَحْدَهُ لَاشَرِيكَ لَهُ، وَأَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ، وَأَنَّ السَّاعَةَ آتِيَةٌ لَارَيْبَ فِيهَا، وَأَنَّ اللهَ يَبْعَثُ مَنْ فِي الْقُبُورِ، وَإِقَامِ الصَّلَاةِ، وَإِيتَاءِ الزَّكَاةِ، وَصَوْمِ شَهْرِ رَمَضَانَ، وَحِجِّ الْبَيْتِ، وَالْوَلَايَةِ لِعَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ بَعْدَ رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، وَالْوَلَايَةِ لِلْحَسَنِ وَالْحُسَيْنِ، وَالْوَلَايَةِ لِعَلِيِّ بْنِ الْحُسَيْنِ، وَالْوَلَايَةِ لِمُحَمَّدِ بْنِ عَلِيٍّ وَلَكَ مِنْ بَعْدِهِ ـ صَلَوَاتُ اللهِ عَلَيْهِمْ أَجْمَعِينَ ـ وَأَنَّكُمْ أَئِمَّتِي، عَلَيْهِ أَحْيَا وَعَلَيْهِ أَمُوتُ، وأَدِينُ اللهَ بِهِ. فَقَالَ: « يَا عَمْرُو، هذَا وَاللهِ دِينُ اللهِ وَدِينُ آبَائِيَ الَّذِي أَدِينُ اللهَ بِهِ فِي السِّرِّ وَالْعَلَانِيَةِ، فَاتَّقِ اللهَ، وَكُفَّ لِسَانَكَ إِلاَّ مِنْ خَيْرٍ، وَلَا تَقُلْ: إِنِّي هَدَيْتُ نَفْسِي، بَلِ اللهُ هَدَاكَ، فَأَدِّ شُكْرَ مَا أَنْعَمَ اللهُ ـ عَزَّ وَجَلَّ ـ بِهِ عَلَيْكَ، وَلَا تَكُنْ مِمَّنْ إِذَا أَقْبَلَ طُعِنَ فِي عَيْنِهِ؛ وَإِذَا أَدْبَرَ طُعِنَ فِي قَفَاهُ، وَلَا تَحْمِلِ النَّاسَ عَلى كَاهِلِكَ؛ فَإِنَّكَ أَوْشَكَ ـ إِنْ حَمَلْتَ النَّاسَ عَلى كَاهِلِكَ ـ أَنْ يُصَدِّعُوا شَعَبَ كَاهِلِكَ ».

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

‘I went over to Abu Abdullahasws and heasws was in the house of hisasws brother Abdullah son of Muhammad (Al-Baqir)asws . So I said to himasws , ‘May I be sacrificed for youasws ! What made youasws to transfer to this house?’ Heasws said: ‘Seeking the solitude’. So I said, ‘May I be sacrificed for youasws ! Shall I relate my Religion to youasws ?’ So heasws said: ‘Yes’.

I said, ‘I make a Religion of Allahazwj with the testimony that there is no god except for Allahazwj Alone, there being no associates for Himazwj , and that Muhammadsaww is Hisazwj servant, and that the Hour is coming, there being no doubt in it, and that Allahazwj would be Resurrecting the ones in the graves, and to establish the Salāt, and to give the Zakāt, and (to observe) Soām the Month of Ramazan, and Hajj of the House (Kabah), and the Wilayah of Aliasws Amir Al-Momineenasws after Rasool-Allahsaww , and the Wilayah of Al-Hassanasws and Al-Husaynasws , and the Wilayah of Aliasws Bin Al-Husaynasws , and the Wilayah of Muhammadasws Bin Aliasws , and for youasws from after himasws , and youasws all are my Imamsasws , upon it I do live and upon it I would be dying, and I make a Religion of Allahazwj by it’.

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

15. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ النُّعْمَانِ، عَنِ ابْنِ مُسْكَانَ، عَنْ سُلَيْمَانَ بْنِ خَالِدٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « أَلَا أُخْبِرُكَ بِالْإِسْلَامِ: أَصْلِهِ وَفَرْعِهِ، وَذِرْوَةِ سَنَامِهِ؟ » قُلْتُ: بَلى جُعِلْتُ فِدَاكَ، قَالَ: « أَمَّا أَصْلُهُ فَالصَّلَاةُ، وَفَرْعُهُ الزَّكَاةُ، وَذِرْوَةُ سَنَامِهِ‌ الْجِهَادُ ». ثُمَّ قَالَ: « إِنْ شِئْتَ أَخْبَرْتُكَ بِأَبْوَابِ الْخَيْرِ؟ » قُلْتُ: نَعَمْ جُعِلْتُ فِدَاكَ، قَالَ: « الصَّوْمُ جُنَّةٌ مِنَ النَّارِ، وَالصَّدَقَةُ تَذْهَبُ بِالْخَطِيئَةِ، وَقِيَامُ الرَّجُلِ فِي جَوْفِ اللَّيْلِ بِذِكْرِ اللهِ ». ثُمَّ قَرَأَ:( تَتَجافى جُنُوبُهُمْ عَنِ الْمَضاجِعِ )

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

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

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

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

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

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنِ الْحَكَمِ بْنِ أَيْمَنَ، عَنِ الْقَاسِمِ الصَّيْرَفِيِّ شَرِيكِ الْمُفَضَّلِ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « الْإِسْلَامُ يُحْقَنُ بِهِ الدَّمُ، وَتُؤَدّى بِهِ الْأَمَانَةُ، وَتُسْتَحَلُّ بِهِ الْفُرُوجُ، وَالثَّوَابُ عَلَى الْإِيمَانِ ».

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

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

2. عَلِيٌّ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنِ الْعَلَاءِ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَحَدِهِمَاعليهما‌السلام ، قَالَ: « الْإِيمَانُ إِقْرَارٌ وَعَمَلٌ، وَالْإِسْلَامُ إِقْرَارٌ بِلَا عَمَلٍ ».

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

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

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ جَمِيلِ بْنِ دَرَّاجٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ:( قالَتِ الْأَعْرابُ آمَنّا قُلْ لَمْ تُؤْمِنُوا وَلكِنْ قُولُوا أَسْلَمْنا وَلَمّا يَدْخُلِ الْإِيمانُ فِي قُلُوبِكُمْ ) فَقَالَ لِي: « أَلَاتَرى أَنَّ الْإِيمَانَ غَيْرُ الْإِسْلَامِ؟ ».

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

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

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ سُفْيَانَ بْنِ السِّمْطِ، قَالَ: سَأَلَ رَجُلٌ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الْإِسْلَامِ وَالْإِيمَانِ: مَا الْفَرْقُ بَيْنَهُمَا؟ فَلَمْ يُجِبْهُ، ثُمَّ سَأَلَهُ، فَلَمْ يُجِبْهُ، ثُمَّ الْتَقَيَا فِي الطَّرِيقِ وَ قَدْ أَزِفَ مِنَ الرَّجُلِ الرَّحِيلُ، فَقَالَ لَهُ أَبُو عَبْدِ اللهِعليه‌السلام : « كَأَنَّهُ قَدْ أَزِفَ مِنْكَ رَحِيلٌ؟ » فَقَالَ: نَعَمْ، فَقَالَ: « فَالْقَنِي فِي الْبَيْتِ » فَلَقِيَهُ، فَسَأَلَهُ عَنِ الْإِسْلَامِ وَالْإِيمَانِ: مَا الْفَرْقُ بَيْنَهُمَا؟ فَقَالَ: « الْإِسْلَامُ هُوَ الظَّاهِرُ الَّذِي عَلَيْهِ النَّاسُ، شَهَادَةُ أَنْ لَا إِلهَ إِلاَّ اللهُ، وَأَنَّ مُحَمَّداً رَسُولُ اللهِ، وَإِقَامُ الصَّلَاةِ، وَإِيتَاءُ الزَّكَاةِ، وَحِجُّ الْبَيْتِ، وَصِيَامُ شَهْرِ رَمَضَانَ، فَهذَا الْإِسْلَامُ ». وَقَالَ: « الْإِيمَانُ مَعْرِفَةُ هذَا الْأَمْرِ مَعَ هذَا، فَإِنْ أَقَرَّ بِهَا وَلَمْ يَعْرِفْ هذَا الْأَمْرَ، كَانَ مُسْلِماً وَكَانَ ضَالًّا ».

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

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

So he met himasws and he asked himasws about Al-Islām and Al-Emān, what is the difference is between the two. So heasws said: ‘Al-Islām, it is the apparent which the people are upon – the testimony that there is no god except for Allahazwj Alone, there being no associates for Himazwj , and that Muhammadsaww is Hisazwj servant and Hisazwj Rasoolsaww , and establishment of the Salāt, and giving the Zakāt, and performing the Hajj of the House (Kabah), and (observing) Soām the Month of Ramazan. So this is Al-Islām’.

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

5. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ؛ وَعِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً، عَنِ الْوَشَّاءِ، عَنْ أَبَانٍ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: «( قالَتِ الْأَعْرابُ آمَنّا قُلْ لَمْ تُؤْمِنُوا وَلكِنْ قُولُوا أَسْلَمْنا ) فَمَنْ زَعَمَ أَنَّهُمْ آمَنُوا فَقَدْ كَذَبَ؛ وَمَنْ زَعَمَ أَنَّهُمْ لَمْ يُسْلِمُوا فَقَدْ كَذَبَ ».

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

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

6. أَحْمَدُ بْنُ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ حَكَمِ بْنِ أَيْمَنَ، عَنْ قَاسِمٍ شَرِيكِ الْمُفَضَّلِ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « الْإِسْلَامُ يُحْقَنُ بِهِ الدَّمُ، وَتُؤَدّى بِهِ الْأَمَانَةُ، وَتُسْتَحَلُّ بِهِ الْفُرُوجُ، وَالثَّوَابُ عَلَى الْإِيمَانِ».

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

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

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

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

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ جَمِيلِ بْنِ صَالِحٍ، عَنْ سَمَاعَةَ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : أَخْبِرْنِي عَنِ الْإِسْلَامِ وَالْإِيمَانِ أَهُمَا مُخْتَلِفَانِ؟ فَقَالَ: « إِنَّ الْإِيمَانَ يُشَارِكُ الْإِسْلَامَ، وَالْإِسْلَامَ لَايُشَارِكُ الْإِيمَانَ ». فَقُلْتُ: فَصِفْهُمَا لِي. فَقَالَ: « الْإِسْلَامُ شَهَادَةُ أَنْ لَا إِلهَ إِلاَّ اللهُ، وَالتَّصْدِيقُ بِرَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، بِهِ حُقِنَتِ الدِّمَاءُ، وَعَلَيْهِ جَرَتِ الْمَنَاكِحُ وَالْمَوَارِيثُ، وَعَلى ظَاهِرِهِ جَمَاعَةُ النَّاسِ، وَ الْإِيمَانُ الْهُدى وَمَا يَثْبُتُ فِي الْقُلُوبِ مِنْ صِفَةِ الْإِسْلَامِ وَمَا ظَهَرَ مِنَ الْعَمَلِ بِهِ، وَالْإِيمَانُ أَرْفَعُ مِنَ الْإِسْلَامِ بِدَرَجَةٍ؛ إِنَّ الْإِيمَانَ يُشَارِكُ الْإِسْلَامَ فِي الظَّاهِرِ، وَالْإِسْلَامَ لَايُشَارِكُ الْإِيمَانَ فِي الْبَاطِنِ، وَإِنِ اجْتَمَعَا فِي الْقَوْلِ وَالصِّفَةِ ».

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

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

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

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمنِ، عَنْ مُوسَى بْنِ بَكْرٍ، عَنْ فُضَيْلِ بْنِ يَسَارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الْإِيمَانُ يُشَارِكُ الْإِسْلَامَ، وَالْإِسْلَامُ لَايُشَارِكُ الْإِيمَانَ ».

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

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

3. عَلِيٌّ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ جَمِيلِ بْنِ دَرَّاجٍ، عَنْ فُضَيْلِ بْنِ يَسَارٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِنَّ الْإِيمَانَ يُشَارِكُ الْإِسْلَامَ، وَلَا يُشَارِكُهُ الْإِسْلَامُ؛ إِنَّ الْإِيمَانَ مَا وَقَرَ فِي الْقُلُوبِ، وَالْإِسْلَامَ مَا عَلَيْهِ الْمَنَاكِحُ وَالْمَوَارِيثُ وَحَقْنُ الدِّمَاءِ، وَالْإِيمَانَ يَشْرَكُ الْإِسْلَامَ، وَالْإِسْلَامَ لَايَشْرَكُ الْإِيمَانَ ».

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

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

4. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : أَيُّهُمَا أَفْضَلُ: الْإِيمَانُ أَوِ الْإِسْلَامُ ؟ فَإِنَّ مَنْ قِبَلَنَا يَقُولُونَ: إِنَّ الْإِسْلَامَ أَفْضَلُ مِنَ الْإِيمَانِ فَقَالَ: « الْإِيمَانُ أَرْفَعُ مِنَ الْإِسْلَامِ ». قُلْتُ: فَأَوْجِدْنِي ذلِكَ، قَالَ: « مَا تَقُولُ فِيمَنْ أَحْدَثَ فِي الْمَسْجِدِ الْحَرَامِ مُتَعَمِّداً؟ » قَالَ: قُلْتُ: يُضْرَبُ ضَرْباً شَدِيداً، قَالَ: « أَصَبْتَ ». قَالَ: « فَمَا تَقُولُ فِيمَنْ أَحْدَثَ فِي الْكَعْبَةِ مُتَعَمِّداً؟ » قُلْتُ: يُقْتَلُ، قَالَ: « أَصَبْتَ، أَلَا تَرى أَنَّ الْكَعْبَةَ أَفْضَلُ مِنَ الْمَسْجِدِ، وَأَنَّ الْكَعْبَةَ تَشْرَكُ الْمَسْجِدَ، وَالْمَسْجِدَ لَا يَشْرَكُ الْكَعْبَةَ؟ وَكَذلِكَ الْإِيمَانُ يَشْرَكُ الْإِسْلَامَ، وَالْإِسْلَامُ لَايَشْرَكُ الْإِيمَانَ ».

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

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

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

5. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ؛ وَمُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً، عَنِ ابْنِ مَحْبُوبٍ، عَنْ عَلِيِّ بْنِ رِئَابٍ، عَنْ حُمْرَانَ بْنِ أَعْيَنَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « الْإِيمَانُ مَا اسْتَقَرَّ فِي الْقَلْبِ، وَأَفْضى بِهِ إِلَى اللهِ عَزَّ وَجَلَّ، وَصَدَّقَهُ الْعَمَلُ بِالطَّاعَةِ لِلّهِ وَالتَّسْلِيمِ لِأَمْرِهِ؛ وَالْإِسْلَامُ مَا ظَهَرَ مِنْ قَوْلٍ أَوْ فِعْلٍ، وَهُوَ الَّذِي عَلَيْهِ جَمَاعَةُ النَّاسِ مِنَ الْفِرَقِ كُلِّهَا، وَبِهِ حُقِنَتِ الدِّمَاءُ، وَعَلَيْهِ جَرَتِ الْمَوَارِيثُ، وَجَازَ النِّكَاحُ، وَاجْتَمَعُوا عَلَى الصَّلَاةِ وَالزَّكَاةِ وَالصَّوْمِ وَالْحَجِّ، فَخَرَجُوا بِذلِكَ مِنَ الْكُفْرِ، وَأُضِيفُوا إِلَى الْإِيمَانِ، وَالْإِسْلَامُ لَايَشْرَكُ‌ الْإِيمَانَ، وَالْإِيمَانُ يَشْرَكُ الْإِسْلَامَ، وَهُمَا فِي الْقَوْلِ وَالْفِعْلِ يَجْتَمِعَانِ، كَمَا صَارَتِ الْكَعْبَةُ فِي الْمَسْجِدِ وَالْمَسْجِدُ لَيْسَ فِي الْكَعْبَةِ، وَكَذلِكَ الْإِيمَانُ يَشْرَكُ الْإِسْلَامَ، وَالْإِسْلَامُ لَايَشْرَكُ الْإِيمَانَ؛ وَقَدْ قَالَ اللهُ عَزَّ وَجَلَّ:( قالَتِ الْأَعْرابُ آمَنّا قُلْ لَمْ تُؤْمِنُوا وَلكِنْ قُولُوا أَسْلَمْنا وَلَمّا يَدْخُلِ الْإِيمانُ فِي قُلُوبِكُمْ ) فَقَوْلُ اللهِ ـ عَزَّ وَجَلَّ ـ أَصْدَقُ الْقَوْلِ ». قُلْتُ: فَهَلْ لِلْمُؤْمِنِ فَضْلٌ عَلَى الْمُسْلِمِ فِي شَيْ‌ءٍ مِنَ الْفَضَائِلِ وَ الْأَحْكَامِ وَالْحُدُودِ وَغَيْرِ ذلِكَ؟ فَقَالَ: « لَا، هُمَا يَجْرِيَانِ فِي ذلِكَ مَجْرى وَاحِدٍ، وَلكِنْ لِلْمُؤْمِنِ فَضْلٌ عَلَى الْمُسْلِمِ فِي أَعْمَالِهِمَا وَمَا يَتَقَرَّبَانِ بِهِ إِلَى اللهِ عَزَّ وَجَلَّ ». قُلْتُ: أَلَيْسَ اللهُ ـ عَزَّ وَجَلَّ ـ يَقُولُ:( مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها ) وَزَعَمْتَ أَنَّهُمْ مُجْتَمِعُونَ عَلَى الصَّلَاةِ وَالزَّكَاةِ وَالصَّوْمِ وَالْحَجِّ مَعَ الْمُؤْمِنِ؟ قَالَ: « أَلَيْسَ قَدْ قَالَ اللهُ عَزَّ وَجَلَّ:( فَيُضاعِفَهُ لَهُ أَضْعافاً كَثِيرَةً ) ؟ فَالْمُؤْمِنُونَ هُمُ الَّذِينَ يُضَاعِفُ اللهُ ـ عَزَّ وَجَلَّ ـ لَهُمْ حَسَنَاتِهِمْ: لِكُلِّ حَسَنَةٍ سبعين ضِعْفاً، فَهذَا فَضْلُ الْمُؤْمِنِ، وَيَزِيدُهُ اللهُ فِي حَسَنَاتِهِ عَلى قَدْرِ صِحَّةِ إِيمَانِهِ أَضْعَافاً كَثِيرَةً، وَيَفْعَلُ اللهُ بِالْمُؤْمِنِينَ مَا يَشَاءُ مِنَ الْخَيْرِ ». قُلْتُ: أَرَأَيْتَ مَنْ دَخَلَ فِي الْإِسْلَامِ أَلَيْسَ هُوَ دَاخِلاً فِي الْإِيمَانِ؟ فَقَالَ: « لَا، وَلكِنَّهُ قَدْ أُضِيفَ إِلَى الْإِيمَانِ، وَخَرَجَ مِنَ الْكُفْرِ وَسَأَضْرِبُ لَكَ مَثَلاً تَعْقِلُ بِهِ فَضْلَ الْإِيمَانِ عَلَى الْإِسْلَامِ: أَرَأَيْتَ لَوْ أَبْصَرْتَ رَجُلاً فِي الْمَسْجِدِ، أَكُنْتَ تَشْهَدُ أَنَّكَ رَأَيْتَهُ فِي الْكَعْبَةِ؟ » قُلْتُ: لَايَجُوزُ لِي ذلِكَ. قَالَ: « فَلَوْ أَبْصَرْتَ رَجُلاً فِي الْكَعْبَةِ، أَكُنْتَ شَاهِداً أَنَّهُ قَدْ دَخَلَ الْمَسْجِدَ الْحَرَامَ؟ » قُلْتُ: نَعَمْ، قَالَ: « وَ كَيْفَ ذلِكَ؟! » قُلْتُ: إِنَّهُ لَايَصِلُ إِلى دُخُولِ الْكَعْبَةِ حَتّى يَدْخُلَ الْمَسْجِدَ، فَقَالَ: « قَدْ أَصَبْتَ وَأَحْسَنْتَ » ثُمَّ قَالَ: « كَذلِكَ الْإِيمَانُ وَالْإِسْلَامُ ».

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

(It has been narrated) from Abu Ja’farasws , said, ‘I heard himasws saying: ‘Al-Emān is that which settles in the heart and leads with it to Allahazwj Mighty and Majestic, and the deeds ratify it with the obedience to Allahazwj and the submission to Hisazwj 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.

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

I said, ‘So is there a preference for the Believer upon the Muslim with regards to anything from the merits, and the Ordinances, and the legal punishments, and other than that?’ So heasws 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 Allahazwj Mighty and Majestic’.

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

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

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’. Heasws 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’. Heasws said: ‘And how is that?’ I said, ‘He could not have arrived to enter the Kabah unless he had entered the Masjid (first)’. So heasws said: ‘You are correct, and have done well’. Then heasws said: ‘Like that is the Emān and the Islām’.67

16- بَابٌ آخَرُ مِنْهُ وَ فِيهِ أَنَّ الْإِسْلَامَ قَبْلَ الْإِيمَانِ

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

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ، عَنْ عَبْدِ الرَّحْمنِ بْنِ أَبِي نَجْرَانَ، عَنْ حَمَّادِ بْنِ عُثْمَانَ، عَنْ عَبْدِ الرَّحِيمِ الْقَصِيرِ، قَالَ: كَتَبْتُ مَعَ عَبْدِ الْمَلِكِ بْنِ أَعْيَنَ إِلى أَبِي عَبْدِ اللهِعليه‌السلام أَسْأَلُهُ عَنِ الْإِيمَانِ: مَا هُوَ؟ فَكَتَبَ إِلَيَّ مَعَ عَبْدِ الْمَلِكِ بْنِ أَعْيَنَ: « سَأَلْتَ ـ رَحِمَكَ اللهُ ـ عَنِ الْإِيمَانِ؛ وَ الْإِيمَانُ هُوَ الْإِقْرَارُ بِاللِّسَانِ، وَعَقْدٌ فِي الْقَلْبِ، وَعَمَلٌ بِالْأَرْكَانِ، وَالْإِيمَانُ بَعْضُهُ مِنْ بَعْضٍ، وَهُوَ دَارٌ، وَكَذلِكَ الْإِسْلَامُ دَارٌ، وَالْكُفْرُ دَارٌ، فَقَدْ يَكُونُ الْعَبْدُ مُسْلِماً قَبْلَ أَنْ يَكُونَ مُؤْمِناً، وَلَا يَكُونُ مُؤْمِناً حَتّى يَكُونَ مُسْلِماً، فَالْإِسْلَامُ قَبْلَ الْإِيمَانِ وَهُوَ يُشَارِكُ الْإِيمَانَ، فَإِذَا أَتَى الْعَبْدُ كَبِيرَةً مِنْ كَبَائِرِ الْمَعَاصِي، أَوْ صَغِيرَةً مِنْ صَغَائِرِ الْمَعَاصِي الَّتِي نَهَى اللهُ ـ عَزَّ وَجَلَّ ـ عَنْهَا، كَانَ خَارِجاً مِنَ الْإِيمَانِ، سَاقِطاً عَنْهُ اسْمُ الْإِيمَانِ، وَثَابِتاً عَلَيْهِ اسْمُ الْإِسْلَامِ، فَإِنْ تَابَ وَاسْتَغْفَرَ، عَادَ إِلى دَارِ الْإِيمَانِ، وَلَا يُخْرِجُهُ إِلَى الْكُفْرِ إِلاَّ الْجُحُودُ وَالِاسْتِحْلَالُ بِأَنْ يَقُولَ لِلْحَلَالِ: هذَا حَرَامٌ، وَ لِلْحَرَامِ: هذَا حَلَالٌ، وَدَانَ بِذلِكَ، فَعِنْدَهَا يَكُونُ خَارِجاً مِنَ الْإِسْلَامِ وَالْإِيمَانِ، دَاخِلاً فِي الْكُفْرِ، وَكَانَ بِمَنْزِلَةِ مَنْ دَخَلَ الْحَرَمَ ثُمَّ دَخَلَ الْكَعْبَةَ، وَأَحْدَثَ فِي الْكَعْبَةِ حَدَثاً، فَأُخْرِجَ عَنِ الْكَعْبَةِ‌ وَعَنِ الْحَرَمِ، فَضُرِبَتْ عُنُقُهُ، وَصَارَ إِلَى النَّارِ ».

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

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

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

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

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سَمَاعَةَ بْنِ مِهْرَانَ، قَالَ: سَأَلْتُهُ عَنِ الْإِيمَانِ وَالْإِسْلَامِ: قُلْتُ لَهُ: أَفَرْقٌ بَيْنَ الْإِسْلَامِ وَالْإِيمَانِ ؟ قَالَ: « فَأَضْرِبُ لَكَ مَثَلَهُ ؟ » قَالَ: قُلْتُ: أَوْرِدْ ذلِكَ، قَالَ: « مَثَلُ الْإِيمَانِ وَالْإِسْلَامِ مَثَلُ الْكَعْبَةِ الْحَرَامِ مِنَ الْحَرَمِ، قَدْ يَكُونُ فِي الْحَرَمِ وَلَا يَكُونُ فِي الْكَعْبَةِ، وَلَا يَكُونُ فِي الْكَعْبَةِ حَتّى يَكُونَ فِي الْحَرَمِ، وَقَدْ يَكُونُ مُسْلِماً وَلَا يَكُونُ مُؤْمِناً، وَلَا يَكُونُ مُؤْمِناً حَتّى يَكُونَ مُسْلِماً ». قَالَ: قُلْتُ: فَيُخْرِجُ مِنَ الْإِيمَانِ شَيْ‌ءٌ؟ قَالَ: « نَعَمْ ». قُلْتُ: فَيُصَيِّرُهُ إِلى مَا ذَا؟ قَالَ: « إِلَى الْإِسْلَامِ أَوِ الْكُفْرِ ». وَقَالَ: « لَوْ أَنَّ رَجُلاً دَخَلَ الْكَعْبَةَ، فَأَفْلَتَ مِنْهُ بَوْلُهُ، أُخْرِجَ مِنَ الْكَعْبَةِ وَلَمْ يُخْرَجْ مِنَ الْحَرَمِ، فَغَسَلَ ثَوْبَهُ وَتَطَهَّرَ، ثُمَّ لَمْ يُمْنَعْ أَنْ يَدْخُلَ الْكَعْبَةَ؛ وَلَوْ أَنَّ رَجُلاً دَخَلَ الْكَعْبَةَ، فَبَالَ فِيهَا مُعَانِداً، أُخْرِجَ مِنَ الْكَعْبَةِ وَمِنَ الْحَرَمِ، وَضُرِبَتْ عُنُقُهُ ».

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

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

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

17- بَابٌ

Chapter 17 – A Chapter

1. عَلِيُّ بْنُ مُحَمَّدٍ، عَنْ بَعْضِ أَصْحَابِهِ، عَنْ آدَمَ بْنِ إِسْحَاقَ، عَنْ عَبْدِ الرَّزَّاقِ بْنِ مِهْرَانَ، عَنِ الْحُسَيْنِ بْنِ مَيْمُونٍ، عَنْ مُحَمَّدِ بْنِ سَالِمٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّ أُنَاساً تَكَلَّمُوا فِي هذَا الْقُرْآنِ بِغَيْرِ عِلْمٍ، وَذلِكَ أَنَّ اللهَ ـ تَبَارَكَ وَتَعَالى ـ يَقُولُ:( هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتابَ مِنْهُ آياتٌ مُحْكَماتٌ هُنَّ أُمُّ الْكِتابِ وَأُخَرُ مُتَشابِهاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ ما تَشابَهَ مِنْهُ ابْتِغاءَ الْفِتْنَةِ وَابْتِغاءَ تَأْوِيلِهِ وَما يَعْلَمُ تَأْوِيلَهُ إِلاَّ اللهُ ) الْآيَةَ، فَالْمَنْسُوخَاتُ مِنَ الْمُتَشَابِهَاتِ، وَالْمُحْكَمَاتُ مِنَ النَّاسِخَاتِ إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ بَعَثَ نُوحاً إِلى قَوْمِهِ:( أَنِ اعْبُدُوا اللهَ وَاتَّقُوهُ وَأَطِيعُونِ ) ثُمَّ دَعَاهُمْ إِلَى اللهِ وَحْدَهُ، وَأَنْ يَعْبُدُوهُ وَلَا يُشْرِكُوا بِهِ شَيْئاً، ثُمَّ بَعَثَ الْأَنْبِيَاءَ عَلى ذلِكَ إِلى أَنْ بَلَغُوا مُحَمَّداًصلى‌الله‌عليه‌وآله‌وسلم ، فَدَعَاهُمْ إِلى أَنْ يَعْبُدُوا اللهَ وَلَا يُشْرِكُوا بِهِ شَيْئاً، وَقَالَ:( شَرَعَ لَكُمْ مِنَ الدِّينِ ما وَصّى بِهِ نُوحاً وَالَّذِي أَوْحَيْنا إِلَيْكَ وَما وَصَّيْنا بِهِ إِبْراهِيمَ وَمُوسى وَعِيسى أَنْ أَقِيمُوا الدِّينَ وَلا تَتَفَرَّقُوا فِيهِ كَبُرَ عَلَى الْمُشْرِكِينَ ما تَدْعُوهُمْ إِلَيْهِ اللهُ يَجْتَبِي إِلَيْهِ مَنْ يَشاءُ وَيَهْدِي إِلَيْهِ مَنْ يُنِيبُ ) فَبَعَثَ الْأَنْبِيَاءَ إِلى قَوْمِهِمْ بِشَهَادَةِ أَنْ لَا إِلهَ إِلاَّ اللهُ، وَالْإِقْرَارِ بِمَا جَاءَ بِهِ مِنْ عِنْدِ اللهِ، فَمَنْ آمَنَ مُخْلِصاً وَمَاتَ عَلى ذلِكَ، أَدْخَلَهُ اللهُ الْجَنَّةَ بِذلِكَ، وَذلِكَ أَنَّ اللهَ لَيْسَ بِظَلاَّمٍ لِلْعَبِيدِ، وَذلِكَ أَنَّ اللهَ لَمْ يَكُنْ يُعَذِّبُ عَبْداً حَتّى يُغَلِّظَ عَلَيْهِ فِي الْقَتْلِ، وَالْمَعَاصِي الَّتِي أَوْجَبَ اللهُ عَلَيْهِ بِهَا النَّارَ لِمَنْ عَمِلَ بِهَا. فَلَمَّا اسْتَجَابَ لِكُلِّ نَبِيٍّ مَنِ اسْتَجَابَ لَهُ مِنْ قَوْمِهِ مِنَ الْمُؤْمِنِينَ، جَعَلَ لِكُلِّ نَبِيٍّ‌ مِنْهُمْ شِرْعَةً وَمِنْهَاجاً، وَالشِّرْعَةُ وَالْمِنْهَاجُ سَبِيلٌ وَسُنَّةٌ، وَقَالَ اللهُ لِمُحَمَّدٍصلى‌الله‌عليه‌وآله‌وسلم :( إِنّا أَوْحَيْنا إِلَيْكَ كَما أَوْحَيْنا إِلى نُوحٍ وَالنَّبِيِّينَ مِنْ بَعْدِهِ ) وَأَمَرَ كُلَّ نَبِيٍّ بِالْأَخْذِ بِالسَّبِيلِ وَالسُّنَّةِ، وَكَانَ مِنَ السَّبِيلِ وَالسُّنَّةِ الَّتِي أَمَرَ اللهُ ـ عَزَّ وَجَلَّ ـ بِهَا مُوسىعليه‌السلام أَنْ جَعَلَ عَلَيْهِمُ السَّبْتَ، وَكَانَ مَنْ أَعْظَمَ السَّبْتَ وَلَمْ يَسْتَحِلَّ أَنْ يَفْعَلَ ذلِكَ مِنْ خَشْيَةِ اللهِ، أَدْخَلَهُ اللهُ الْجَنَّةَ، وَمَنِ اسْتَخَفَّ بِحَقِّهِ، وَاسْتَحَلَّ مَا حَرَّمَ اللهُ عَلَيْهِ مِنَ الْعَمَلِ الَّذِي نَهَاهُ اللهُ عَنْهُ فِيهِ، أَدْخَلَهُ اللهُ ـ عَزَّ وَجَلَّ ـ النَّارَ، وَذلِكَ حَيْثُ اسْتَحَلُّوا الْحِيتَانَ، وَاحْتَبَسُوهَا، وَأَكَلُوهَا يَوْمَ السَّبْتِ، غَضِبَ اللهُ عَلَيْهِمْ مِنْ غَيْرِ أَنْ يَكُونُوا أَشْرَكُوا بِالرَّحْمنِ، وَلَا شَكُّوا فِي شَيْ‌ءٍ مِمَّا جَاءَ بِهِ مُوسىعليه‌السلام ، قَالَ اللهُ عَزَّ وَجَلَّ:( وَلَقَدْ عَلِمْتُمُ الَّذِينَ اعْتَدَوْا مِنْكُمْ فِي السَّبْتِ فَقُلْنا لَهُمْ كُونُوا قِرَدَةً خاسِئِينَ ) ثُمَّ بَعَثَ اللهُ عِيسىعليه‌السلام بِشَهَادَةِ أَنْ لَا إِلهَ إِلاَّ اللهُ، وَالْإِقْرَارِ بِمَا جَاءَ بِهِ مِنْ عِنْدِ‌ اللهِ، وَجَعَلَ لَهُمْ شِرْعَةً وَمِنْهَاجاً، فَهَدَمَتِ السَّبْتَ الَّذِي أُمِرُوا بِهِ أَنْ يُعْظِمُوهُ قَبْلَ ذلِكَ، وَعَامَّةَ مَا كَانُوا عَلَيْهِ مِنَ السَّبِيلِ وَالسُّنَّةِ الَّتِي جَاءَ بِهَا مُوسى، فَمَنْ لَمْ يَتَّبِعْ سَبِيلَ عِيسى، أَدْخَلَهُ اللهُ النَّارَ وَإِنْ كَانَ الَّذِي جَاءَ بِهِ النَّبِيُّونَ جَمِيعاً أَنْ لَايُشْرِكُوا بِاللهِ شَيْئاً. ثُمَّ بَعَثَ اللهُ مُحَمَّداًصلى‌الله‌عليه‌وآله‌وسلم ـ وَهُوَ بِمَكَّةَ ـ عَشْرَ سِنِينَ، فَلَمْ يَمُتْ بِمَكَّةَ فِي تِلْكَ الْعَشْرِ سِنِينَ أَحَدٌ يَشْهَدُ أَنْ لَا إِلهَ إِلاَّ اللهُ وَأَنَّ مُحَمَّداًصلى‌الله‌عليه‌وآله‌وسلم رَسُولُ اللهِ إِلاَّ أَدْخَلَهُ اللهُ الْجَنَّةَ بِإِقْرَارِهِ ـ وَهُوَ إِيمَانُ التَّصْدِيقِ ـ وَلَمْ يُعَذِّبِ اللهُ أَحَداً مِمَّنْ مَاتَ ـ وَهُوَ مُتَّبِعٌ لِمُحَمَّدٍصلى‌الله‌عليه‌وآله‌وسلم عَلى ذلِكَ ـ إِلاَّ مَنْ أَشْرَكَ بِالرَّحْمنِ. وَتَصْدِيقُ ذلِكَ أَنَّ اللهَ ـ عَزَّ وَجَلَّ ـ أَنْزَلَ عَلَيْهِ فِي سُورَةِ بَنِي إِسْرَائِيلَ بِمَكَّةَ:( وَقَضى رَبُّكَ أَلاّ تَعْبُدُوا إِلاّ إِيّاهُ وَبِالْوالِدَيْنِ إِحْساناً ) إِلى قَوْلِهِ تَعَالى:( إِنَّهُ كانَ بِعِبادِهِ خَبِيراً بَصِيراً ) أَدَبٌ وَعِظَةٌ وَتَعْلِيمٌ وَنَهْيٌ خَفِيفٌ، وَلَمْ يَعِدْ عَلَيْهِ، وَلَمْ يَتَوَاعَدْ عَلَى اجْتِرَاحِ شَيْ‌ءٍ مِمَّا نَهى عَنْهُ، وَأَنْزَلَ نَهْياً عَنْ أَشْيَاءَ حَذَّرَ عَلَيْهَا، وَلَمْ يُغَلِّظْ فِيهَا، وَلَمْ يَتَوَاعَدْ عَلَيْهَا. وَقَالَ:( وَلا تَقْتُلُوا أَوْلادَكُمْ خَشْيَةَ إِمْلاقٍ نَحْنُ نَرْزُقُهُمْ وَإِيّاكُمْ إِنَّ قَتْلَهُمْ كانَ خِطْأً كَبِيراً وَلا تَقْرَبُوا الزِّنى إِنَّهُ كانَ فاحِشَةً وَساءَ سَبِيلاً وَلا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللهُ إِلاّ بِالْحَقِّ وَمَنْ قُتِلَ مَظْلُوماً فَقَدْ جَعَلْنا لِوَلِيِّهِ سُلْطاناً فَلا يُسْرِفْ فِي الْقَتْلِ إِنَّهُ كانَ مَنْصُوراً وَلا تَقْرَبُوا مالَ الْيَتِيمِ إِلاّ بِالَّتِي هِيَ أَحْسَنُ حَتّى يَبْلُغَ أَشُدَّهُ وَأَوْفُوا بِالْعَهْدِ إِنَّ الْعَهْدَ كانَ مَسْؤُلاً وَأَوْفُوا الْكَيْلَ إِذا كِلْتُمْ وَزِنُوا بِالْقِسْطاسِ الْمُسْتَقِيمِ ذلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً وَلا تَقْفُ ما لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلاً وَلا تَمْشِ فِي الْأَرْضِ مَرَحاً إِنَّكَ لَنْ تَخْرِقَ الْأَرْضَ وَلَنْ تَبْلُغَ الْجِبالَ طُولاً كُلُّ ذلِكَ كانَ سَيِّئُهُ عِنْدَ رَبِّكَ مَكْرُوهاً ذلِكَ مِمّا أَوْحى إِلَيْكَ رَبُّكَ مِنَ الْحِكْمَةِ وَلا تَجْعَلْ مَعَ اللهِ إِلهاً آخَرَ فَتُلْقى فِي جَهَنَّمَ مَلُوماً مَدْحُوراً ) وَأَنْزَلَ فِي( وَاللَّيْلِ إِذا يَغْشى ) :( فَأَنْذَرْتُكُمْ ناراً تَلَظّى لا يَصْلاها إِلاَّ الْأَشْقَى الَّذِي كَذَّبَ وَتَوَلّى ) فَهذَا مُشْرِكٌ. وَأَنْزَلَ فِي( إِذَا السَّماءُ انْشَقَّتْ ) :( وَأَمّا مَنْ أُوتِيَ كِتابَهُ وَراءَ ظَهْرِهِ فَسَوْفَ يَدْعُوا ثُبُوراً وَيَصْلى سَعِيراً إِنَّهُ كانَ فِي أَهْلِهِ مَسْرُوراً إِنَّهُ ظَنَّ أَنْ لَنْ يَحُورَ بَلى ) فَهذَا مُشْرِكٌ. وَأَنْزَلَ فِي « تَبَارَكَ »:( كُلَّما أُلْقِيَ فِيها فَوْجٌ سَأَلَهُمْ خَزَنَتُها أَلَمْ يَأْتِكُمْ نَذِيرٌ قالُوا بَلى قَدْ جاءَنا نَذِيرٌ فَكَذَّبْنا وَقُلْنا ما نَزَّلَ اللهُ مِنْ شَيْ‌ءٍ ) فَهؤُلَاءِ مُشْرِكُونَ. وَأَنْزَلَ فِي « الْوَاقِعَةِ »:( وَأَمّا إِنْ كانَ مِنَ الْمُكَذِّبِينَ الضّالِّينَ فَنُزُلٌ مِنْ حَمِيمٍ وَتَصْلِيَةُ جَحِيمٍ ) فَهؤُلَاءِ مُشْرِكُونَ. وَأَنْزَلَ فِي « الْحَاقَّةِ »:( وَأَمّا مَنْ أُوتِيَ كِتابَهُ بِشِمالِهِ فَيَقُولُ يا لَيْتَنِي لَمْ أُوتَ كِتابِيَهْ وَلَمْ أَدْرِ ما حِسابِيَهْ يا لَيْتَها كانَتِ الْقاضِيَةَ ما أَغْنى عَنِّي مالِيَهْ ) إِلى قَوْلِهِ:( إِنَّهُ كانَ لا يُؤْمِنُ بِاللهِ الْعَظِيمِ ) فَهذَا مُشْرِكٌ. وَأَنْزَلَ فِي « طسم »:( وَبُرِّزَتِ الْجَحِيمُ لِلْغاوِينَ وَقِيلَ لَهُمْ أَيْنَ ما كُنْتُمْ تَعْبُدُونَ مِنْ ) ( دُونِ اللهِ هَلْ يَنْصُرُونَكُمْ أَوْ يَنْتَصِرُونَ فَكُبْكِبُوا فِيها هُمْ وَالْغاوُونَ وَجُنُودُ إِبْلِيسَ أَجْمَعُونَ ) جُنُودُ إِبْلِيسَ ذُرِّيَّتُهُ مِنَ الشَّيَاطِينِ. وَقَوْلُهُ:( وَما أَضَلَّنا إِلاَّ الْمُجْرِمُونَ ) يَعْنِي الْمُشْرِكِينَ الَّذِينَ اقْتَدَوْا بِهِمْ هؤُلَاءِ، فَاتَّبَعُوهُمْ عَلى شِرْكِهِمْ، وَهُمْ قَوْمُ مُحَمَّدٍصلى‌الله‌عليه‌وآله‌وسلم لَيْسَ فِيهِمْ مِنَ الْيَهُودِ وَالنَّصَارى أَحَدٌ. وَتَصْدِيقُ ذلِكَ قَوْلُ اللهِ عَزَّ وَجَلَّ:( كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ ) ،( كَذَّبَ أَصْحابُ الْأَيْكَةِ ) ،( كَذَّبَتْ قَوْمُ لُوطٍ ) لَيْسَ فِيهِمُ الْيَهُودُ الَّذِينَ قَالُوا:( عُزَيْرٌ ابْنُ اللهِ ) ، وَلَا النَّصَارَى الَّذِينَ قَالُوا:( الْمَسِيحُ ابْنُ اللهِ ) سَيُدْخِلُ اللهُ الْيَهُودَ وَالنَّصَارَى النَّارَ، وَيُدْخِلُ كُلَّ قَوْمٍ بِأَعْمَالِهِمْ. وَقَوْلُهُمْ:( وَما أَضَلَّنا إِلاَّ الْمُجْرِمُونَ ) إِذْ دَعَوْنَا إِلى سَبِيلِهِمْ ذلِكَ قَوْلُ اللهِ ـ عَزَّ وَجَلَّ ـ فِيهِمْ حِينَ جَمَعَهُمْ إِلَى النَّارِ:( قالَتْ أُخْراهُمْ لِأُولاهُمْ رَبَّنا هؤُلاءِ أَضَلُّونا فَآتِهِمْ عَذاباً ضِعْفاً مِنَ النّارِ ) وَقَوْلُهُ:( كُلَّما دَخَلَتْ أُمَّةٌ لَعَنَتْ أُخْتَها حَتّى إِذَا ادّارَكُوا فِيها جَمِيعاً ) بَرِئَ بَعْضُهُمْ مِنْ بَعْضٍ، وَلَعَنَ بَعْضُهُمْ بَعْضاً، يُرِيدُ بَعْضُهُمْ أَنْ يَحُجَّ بَعْضاً رَجَاءَ الْفَلْجِ، فَيُفْلِتُوا مِنْ عَظِيمِ مَا نَزَلَ بِهِمْ، وَلَيْسَ بِأَوَانِ بَلْوى، وَلَا اخْتِبَارٍ، وَلَا قَبُولِ مَعْذِرَةٍ، وَلَاتَ حِينَ نَجَاةٍ، وَالْآيَاتُ وَأَشْبَاهُهُنَّ مِمَّا نَزَلَ بِهِ بِمَكَّةَ، وَلَا يُدْخِلُ اللهُ النَّارَ إِلاَّ مُشْرِكاً. فَلَمَّا أَذِنَ اللهُ لِمُحَمَّدٍصلى‌الله‌عليه‌وآله‌وسلم فِي الْخُرُوجِ مِنْ مَكَّةَ إِلَى الْمَدِينَةِ، بَنَى الْإِسْلَامَ عَلى خَمْسٍ: شَهَادَةِ أَنْ لَا إِلهَ إِلاَّ اللهُ، وَأَنَّ مُحَمَّداًصلى‌الله‌عليه‌وآله‌وسلم عَبْدُهُ وَرَسُولُهُ، وَإِقَامِ الصَّلَاةِ، وَإِيتَاءِ الزَّكَاةِ، وَحِجِّ الْبَيْتِ، وَصِيَامِ شَهْرِ رَمَضَانَ، وَأَنْزَلَ عَلَيْهِ الْحُدُودَ وَقِسْمَةَ الْفَرَائِضِ، وَأَخْبَرَهُ بِالْمَعَاصِي الَّتِي أَوْجَبَ اللهُ عَلَيْهَا وَبِهَا النَّارَ لِمَنْ عَمِلَ بِهَا. وَأَنْزَلَ فِي بَيَانِ الْقَاتِلِ:( وَمَنْ يَقْتُلْ مُؤْمِناً مُتَعَمِّداً فَجَزاؤُهُ جَهَنَّمُ خالِداً فِيها وَغَضِبَ اللهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذاباً عَظِيماً ) وَلَا يَلْعَنُ اللهُ مُؤْمِناً؛ قَالَ اللهُ عَزَّ وَجَلَّ:( إِنَّ اللهَ لَعَنَ الْكافِرِينَ وَأَعَدَّ لَهُمْ سَعِيراً خالِدِينَ فِيها أَبَداً لا يَجِدُونَ وَلِيًّا وَلا نَصِيراً ) وَكَيْفَ يَكُونُ فِي الْمَشِيئَةِ وَقَدْ أَلْحَقَ بِهِ ـ حِينَ جَزَاهُ جَهَنَّمَ ـ الْغَضَبَ وَاللَّعْنَةَ، وَ قَدْ بَيَّنَ ذلِكَ مَنِ الْمَلْعُونُونَ فِي كِتَابِهِ. وَأَنْزَلَ فِي مَالِ الْيَتِيمِ مَنْ أَكَلَهُ ظُلْماً:( إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوالَ الْيَتامى ظُلْماً إِنَّما يَأْكُلُونَ فِي بُطُونِهِمْ ناراً وَسَيَصْلَوْنَ سَعِيراً ) وَذلِكَ أَنَّ آكِلَ مَالِ الْيَتِيمِ يَجِي‌ءُ يَوْمَ الْقِيَامَةِ وَالنَّارُ تَلْتَهِبُ فِي بَطْنِهِ حَتّى يَخْرُجَ لَهَبُ النَّارِ مِنْ فِيهِ يَعْرِفُهُ أَهْلُ الْجَمْعِ أَنَّهُ آكِلُ مَالِ الْيَتِيمِ. وَأَنْزَلَ فِي الْكَيْلِ:( وَيْلٌ لِلْمُطَفِّفِينَ ) وَلَمْ يَجْعَلِ الْوَيْلَ لِأَحَدٍ حَتّى يُسَمِّيَهُ كَافِراً؛ قَالَ اللهُ عَزَّ وَجَلَّ:( فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنْ مَشْهَدِ يَوْمٍ عَظِيمٍ ) وَأَنْزَلَ فِي الْعَهْدِ:( إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ وَأَيْمانِهِمْ ثَمَناً قَلِيلاً أُولئِكَ لا خَلاقَ لَهُمْ فِي الْآخِرَةِ وَلا يُكَلِّمُهُمُ اللهُ وَلا يَنْظُرُ إِلَيْهِمْ يَوْمَ الْقِيامَةِ وَلا يُزَكِّيهِمْ وَلَهُمْ عَذابٌ أَلِيمٌ ) وَالْخَلَاقُ‌ النَّصِيبُ، فَمَنْ لَمْ يَكُنْ لَهُ نَصِيبٌ فِي الْآخِرَةِ، فَبِأَيِّ شَيْ‌ءٍ يَدْخُلُ الْجَنَّةَ؟ وَأَنْزَلَ بِالْمَدِينَةِ:( الزّانِي لا يَنْكِحُ إِلاّ زانِيَةً أَوْ مُشْرِكَةً وَالزّانِيَةُ لا يَنْكِحُها إِلاّ زانٍ أَوْ مُشْرِكٌ وَحُرِّمَ ذلِكَ عَلَى الْمُؤْمِنِينَ ) فَلَمْ يُسَمِّ اللهُ الزَّانِيَ مُؤْمِناً وَلَا الزَّانِيَةَ مُؤْمِنَةً، وَقَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم ـ لَيْسَ يَمْتَرِي فِيهِ أَهْلُ الْعِلْمِ أَنَّهُ قَالَ ـ: لَايَزْنِي الزَّانِي حِينَ يَزْنِي وَهُوَ مُؤْمِنٌ، وَلَا يَسْرِقُ السَّارِقُ حِينَ يَسْرِقُ وَهُوَ مُؤْمِنٌ؛ فَإِنَّهُ إِذَا فَعَلَ ذلِكَ، خُلِعَ عَنْهُ الْإِيمَانُ كَخَلْعِ الْقَمِيصِ. وَنَزَلَ بِالْمَدِينَةِ:( وَالَّذِينَ يَرْمُونَ الْمُحْصَناتِ ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَداءَ فَاجْلِدُوهُمْ ثَمانِينَ جَلْدَةً وَلا تَقْبَلُوا لَهُمْ شَهادَةً أَبَداً وَأُولئِكَ هُمُ الْفاسِقُونَ إِلاَّ الَّذِينَ تابُوا مِنْ بَعْدِ ذلِكَ وَأَصْلَحُوا فَإِنَّ اللهَ غَفُورٌ رَحِيمٌ ) فَبَرَّأَهُ اللهُ ـ مَا كَانَ مُقِيماً عَلَى الْفِرْيَةِ ـ مِنْ أَنْ يُسَمّى بِالْإِيمَانِ؛ قَالَ اللهُ عَزَّ وَجَلَّ:( أَفَمَنْ كانَ مُؤْمِناً كَمَنْ كانَ فاسِقاً لا يَسْتَوُونَ ) وَجَعَلَهُ اللهُ مُنَافِقاً؛ قَالَ اللهُ عَزَّ وَجَلَّ:( إِنَّ الْمُنافِقِينَ هُمُ الْفاسِقُونَ ) وَجَعَلَهُ اللهُ ـ عَزَّ وَجَلَّ ـ مِنْ أَوْلِيَاءِ إِبْلِيسَ؛ قَالَ:( إِلاّ إِبْلِيسَ كانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ ) وَجَعَلَهُ مَلْعُوناً، فَقَالَ:( إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَناتِ الْغافِلاتِ الْمُؤْمِناتِ لُعِنُوا فِي الدُّنْيا وَالْآخِرَةِ وَلَهُمْ عَذابٌ عَظِيمٌ يَوْمَ تَشْهَدُ عَلَيْهِمْ أَلْسِنَتُهُمْ وَأَيْدِيهِمْ وَأَرْجُلُهُمْ بِما كانُوا يَعْمَلُونَ ) وَلَيْسَتْ تَشْهَدُ الْجَوَارِحُ عَلى مُؤْمِنٍ، إِنَّمَا تَشْهَدُ عَلى مَنْ حَقَّتْ عَلَيْهِ كَلِمَةُ الْعَذَابِ، فَأَمَّا الْمُؤْمِنُ، فَيُعْطى كِتَابَهُ بِيَمِينِهِ؛ قَالَ اللهُ عَزَّ وَجَلَّ:( (فأما من)أُوتِيَ كِتابَهُ بِيَمِينِهِ فَأُولئِكَ يَقْرَؤُنَ كِتابَهُمْ وَلا يُظْلَمُونَ فَتِيلاً ) وَسُورَةُ النُّورِ أُنْزِلَتْ بَعْدَ سُورَةِ النِّسَاءِ؛ وَتَصْدِيقُ ذلِكَ أَنَّ اللهَ ـ عَزَّ وَجَلَّ ـ أَنْزَلَ عَلَيْهِ فِي سُورَةِ النِّسَاءِ:( وَاللاّتِي يَأْتِينَ الْفاحِشَةَ مِنْ نِسائِكُمْ فَاسْتَشْهِدُوا عَلَيْهِنَّ أَرْبَعَةً مِنْكُمْ فَإِنْ شَهِدُوا فَأَمْسِكُوهُنَّ فِي الْبُيُوتِ حَتّى يَتَوَفّاهُنَّ الْمَوْتُ أَوْ يَجْعَلَ اللهُ لَهُنَّ سَبِيلاً ) وَالسَّبِيلُ الَّذِي قَالَ اللهُ عَزَّ وَجَلَّ:( سُورَةٌ أَنْزَلْناها وَفَرَضْناها وَأَنْزَلْنا فِيها آياتٍ بَيِّناتٍ لَعَلَّكُمْ تَذَكَّرُونَ الزّانِيَةُ وَالزّانِي فَاجْلِدُوا كُلَّ واحِدٍ مِنْهُما مِائَةَ جَلْدَةٍ وَلا تَأْخُذْكُمْ بِهِما رَأْفَةٌ فِي دِينِ اللهِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللهِ وَالْيَوْمِ الْآخِرِ وَلْيَشْهَدْ عَذابَهُما طائِفَةٌ مِنَ الْمُؤْمِنِينَ ) ».

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

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

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

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

So when they answered to each Prophetazwj , the one who answered to himas from hisas people, from the Momineen (plural of Momin), Heazwj Made for each Prophetas from themas , a Law, and a manifesto; and the Law and the manifesto are a Way and a Sunnah, and Allahazwj Said to Muhammadsaww [4: 163] Surely, We have Revealed to you as We Revealed unto Noah, and the Prophets after him; and Heazwj Commanded to each Prophetas with the holding to the Way and the Sunnah.

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

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

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

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

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

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

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

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

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

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

And Heazwj Revealed in Surah [67: 1] Blessed - [67: 8] Whenever a group is cast into it, its keeper shall ask them: Did there not come to you a warner? [67: 9]

They shall say: Yes! Indeed there came to us a warner, but we rejected (him) and said: Allah has not Revealed anything. So these ones are the Polytheists.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ، عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ، عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قِيلَ لِأَمِيرِ الْمُؤْمِنِينَعليه‌السلام : مَنْ شَهِدَ أَنْ لَا إِلهَ إِلاَّ اللهُ، وَأَنَّ مُحَمَّداً رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، كَانَ مُؤْمِناً؟ قَالَ: فَأَيْنَ فَرَائِضُ اللهِ؟ » قَالَ: وَسَمِعْتُهُ يَقُولُ: « كَانَ عَلِيٌّعليه‌السلام يَقُولُ: لَوْ كَانَ الْإِيمَانُ كَلَاماً، لَمْ يَنْزِلْ فِيهِ صَوْمٌ وَلَا صَلَاةٌ وَلَا حَلَالٌ وَلَا حَرَامٌ ». قَالَ: وَقُلْتُ لِأَبِي جَعْفَرٍعليه‌السلام : إِنَّ عِنْدَنَا قَوْماً يَقُولُونَ: إِذَا شَهِدَ أَنْ لَا إِلهَ إِلاَّ اللهُ، وَأَنَّ مُحَمَّداً رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، فَهُوَ مُؤْمِنٌ. قَالَ: « فَلِمَ يُضْرَبُونَ الْحُدُودَ؟ وَلِمَ تُقْطَعُ أَيْدِيهِمْ؟ وَمَا خَلَقَ اللهُ ـ عَزَّ وَجَلَّ ـ خَلْقاً أَكْرَمَ عَلَى اللهِ ـ عَزَّ وَجَلَّ ـ مِنَ الْمُؤْمِنِ؛ لِأَنَّ الْمَلَائِكَةَ خُدَّامُ الْمُؤْمِنِينَ، وَأَنَّ جِوَارَ‌ اللهِ لِلْمُؤْمِنِينَ، وَأَنَّ الْجَنَّةَ لِلْمُؤْمِنِينَ، وَأَنَّ الْحُورَ الْعِينَ لِلْمُؤْمِنِينَ ». ثُمَّ قَالَ: « فَمَا بَالُ مَنْ جَحَدَ الْفَرَائِضَ كَانَ كَافِراً؟ ».

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

(It has been narrated) from Abu Ja’farasws having said: ‘It was said to Amir Al-Momineenasws , ‘The one who testifies that there is no god except for Allahazwj and that Muhammadsaww is Rasoolsaww of Allahazwj , would be a Momin?’ Heasws said: ‘So where are the Obligations of Allahazwj ?’

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

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

Then heasws said: ‘So what is the case of the one who denies the Obligations? He would be a disbeliever’.71

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ سَلاَّمٍ الْجُعْفِيِّ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الْإِيمَانِ، فَقَالَ: « الْإِيمَانُ أَنْ يُطَاعَ اللهُ، فَلَا يُعْصى ».

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

‘I asked Abu Abdullah about the Emān, so heasws said: ‘The Emān is that you obey Allahazwj and you do not disobey’.72

Lesson sixteen: The first infallible figure, the great prophet

Muḥammad was born on Rabī‘al-Awwal 17, in the year when the story of the elephants and the destruction of the army ofAbrahih[ 29] took place.

His father passed away prior to his birth and his grandfather ‘Abd al-Muṭṭallib adopted him. At the age ofsix , his mother Āminah died and two years later, he lost his grandfather, ‘Abd al-Muṭṭallib, and then his uncle Abūṭālib adopted him. He married Khadījah when he wastwenty five years old.

He lived among people with so much honesty, trustworthiness, and magnanimity that everyone called him the trustworthy Muḥammad and they had so much confidence in him that on great social occasions and whenever a dispute took place, they sought his judgment, during these forty years (prior to his appointment), he had no preoccupation except worshiping God and serving people. Every year, he spent some time in a cave called Ḥirā’ and there he worshipped God with reflection upon His signs.

The Commander of the Faithful in his book Nahj al-Balāghah observes, “God had commanded one of His greatest angels to wait on the great Prophet who kept him company day and night and guided him in the virtues and good deeds.”

At the age of forty, hewas appointed to the prophetic mission. The first man to accept his invitation was ‘Alī and the first woman to do so was his wife Khadījah and for a long time only these two individuals said prayers along with the Prophet.

Saudi Arabia, at that time, was bereft of science, culture, and civilization and bloodshed, indecency, atrocity, and pillage were ubiquitous. The great Prophet set out to guide andlead people toward God in such a bleak environment and suffered so much in this cause that we could never imagine.

For example, we read in history that following the demise of the revered Abūṭālib, the great Prophet set out on a journey to Ṭā’if to guide the dwellers of that city.There, the respected citizens did not accept his invitation and besides that, they abused him and the thugs of the city, having realized that he was not respected by the senior members of the city, lined up on both sides of his path and pelted so many stones at his legs that they were covered with blood and were severely injured.

The great Prophet spent thirteen years in Mecca after his appointment and then immigrated to Medina where he laid the foundations of the global Islamic rule and spent the rest of his life, that is, ten years, there. He was solely preoccupied with the advancement of the community and familiarizing people with God and spirituality and eventually passed away ten years after immigration at the age ofsixty three and was buried in Medina.

The great Prophet’s conduct

The Prophet was the wisest, most knowledgeable, mostpatient and kindest of all people. He always sat on the ground and ate his meals there and helped in household chores, for example, he occasionally answered the door himself. He drew milk form the sheep himself and helped his servant when he got tired of spinning the manual mill (whichwas kept at home then).

He never lost his temper due to mundane affairs and his fury and anger were aroused only because of God. He consorted with the poor and working classes and shared meals with them and he honored the learned and the righteous.

He never exercised discrimination between himself and his servants in food and clothing. He never abused anyone. He greeted everyone he saw and he remembered God wherever he was. He mostly sat facing Ka‘bah. If anyone needed his help, he swiftly went tohelp out . He honored guests and attimes he spread his cloak on the ground so that the guest could sit on it.

One day, a person talking with the Prophet was trembling and shuddering out of his greatness and nobility, the Prophet said, “why are you afraid of me, I am not a despot (I am a God’s servant like you).”

The people of Ḥijāz attached no importance to women and they even buried their female babies but the great Prophet offered much advice concerning women and saved them from captivity and misfortunes.

Drinking liquor, adultery, indecency, gambling and a variety of other sins were widespread among people but thanks to the sacrifices of the great Prophet, they were eradicated and a population which was deprived of everything attained a power that could save the two powerful kingdoms of the time (Iranian and Roman) from the yoke of oppression and make them acquainted with Islamic teachings.

In whatever he did, he solely relied on God and his faith and he always urged people to take steps in the cause of God and for His satisfaction.

In one of the conflicts, the great Prophetwas separated from his companions by a long distance.He was noticed by one of the foes sitting at one corner . He picked up hissword and rushed toward him and said, “O Muḥammad! Who can save you from me now?”

The great Prophet said confidently, “God.” As the Prophet uttered this word, that man’s hands began trembling and his sword fell. Then the great Prophet took his sword and said, “Who will save you from me now?” The man said, “No one, because I don’t believe in your God to seek help from Him, ” and subsequently he professed his belief in God and testified to the prophetic mission of him.[30] Indeed, anyone who has faith in God, He will help him under all circumstances and will save him.

Lesson seventeen: the second infallible figure, Imām ‘Alī ibn Abī Ṭalib (‘a)

‘Alī was born on Rajab 13, thirty years after the destruction of the elephants, in the House of God, Ka‘bah. He was ten, when the great Prophet was appointed and during thetwenty three years of his mission, he always stood by him and spared no sacrifice in the cause of God and the great Prophet. His sacrifices and his efforts in the cause of Islam especially at times when Islamwas seriously threatened on all sides are unforgettable.

On the night, when the infidels had plotted to raid the house of the Prophet and kill him, the Prophet told ‘Alī, “The infidels have decided to break into my house and kill me and God has commanded me to leave Mecca and ask you to sleep in my stead. Are you ready to do so?”

‘Alī said, “If I sleep in your bed, will you be safe?”

The great Prophet replied, “Yes.”

‘Alī prostrated himself to thank God and said, “May my life be sacrificed to yours, I willingly comply with whatever you command and pray God for success.”

In all battles, he span around the Prophet like a butterfly and faced many dangers to keep him safe.

In every way, he was identical to the great Prophet as if he were his reflection in the mirror.

The great Prophet has said, “I am the city of knowledge and ‘Alī is like the gate to this city and anyone who seeks entry to acquire knowledge must do so through ‘Alī.”

The great Prophet has also observed, “’Alī is with truth, and truth is with ‘Alī and these two will never part from one another and whatever ‘Alī says is truth and whatever way he specifies is the path of truth.”

Although he was inalienably entitled to succeed the Prophet[31] following the demise of the Prophet his undeniable right to succession was violated, nevertheless to preserve the foundation of Islam, ‘Alī never, during the twenty years when he was robbed of his right, did anything that might divide the Muslim community and thus afford Islam’s foes the opportunity to destroy it but rather he did his best to help Islam and Muslims and did not withhold his guidance on important occasions. Finally people pledged allegiance to him as the ruler in the year 35, and his rule lasted five years until in the Ramaḍān of the year 40, he was martyred at the mosque of Kūfah. May God bless him! His holy shrine is located inNajaf which is one of the cities of Iraq.

‘Alī’s will

Excerpts from the Commander of the Faithful’s recommendations to his son, Imām Ḥasan (‘a).

Say your prayers on time and pay your alms taxes (zakāt) punctually and under any circumstances, whether you feelpleased or angry or furious, observe the golden mean. Be friendly to the needy and consort with them.

Omy son! Endeavor in the cause of God anddon’t quit recommending decency and forbidding indecency. Behave in a brotherly manner toward your fellow-Muslims for the sake of God. Remember God all the time. Be kind to children, and respect the elderly.Don’t eat any food unless you have already given some part of it away to the needy.[32]

The woman who introduced ‘Alī (‘a) to Mu‘āwiyah (May God’s curse be upon him)

After the martyrdom of the Commander of the Faithful (‘a) Sūdah, the daughter of ‘Ammārah called on Mu‘āwiyah to complain about their governor who was appointed by him. Mu‘āwiyah did not heed her protest and threatened to send her to the same ruler to be at his mercy.

Sūdah bowed her head for a while and then raised it and recited this verse,

“May God bestow His blessing upon the body which when it was placed in the grave, justice was buried simultaneously, too.”

“The one who was allied with truth and was inextricably linked to faith and truth.”

Mu‘āwiyah said, “Perhaps you mean ‘Alī.”

She said, “Yes, I mean ‘Alī (‘a)”. Then she recounted her memory of that Imām, “During his rule, we were oppressed by one of his appointees, we expressed our discontent to ‘Alī. Having listened to our complaint, he started crying and said, “O God you bear witness that I have never told them to wrong people.”And he immediately sacked that oppressive appointee.[33]

Lessoneighteen : the third infallible, FāṬimah al-Zahrā, the daughter of the prophet

Fāṭimah (‘a) was born on Jumādā al-Thānī 5, five years after the appointment of the Prophet from Khadījah. At the age of five, her mother passed away. The great Prophet loved his daughter so much that he used tosay “Fāṭimah is the dearest and most respected of people to me.”

Fāṭimah’s stature in terms of great human attributes, and virtues, and God’s worship was so high that whenever she went to the Prophet’s house, she was welcomed and greeted by him and he kissed her hand and gave his place to her and about her he has said, “Fāṭimah is my flesh, whoever pleases her has pleased me and whoever offends her has offended me.”

Imām Ḥasan (‘a) recounts that, “On a Friday night, my mother, Fāṭimah, was engaged in worshipping God and saying prayers nonstop until daybreak but she prayed for other people most of the time.I told her, ‘O mother! Why don’t you pray for yourself?’ She replied, ‘O my son! First neighbors, then ourselves.’” [34]

One day, the great Prophet asked, “What is the best thing for women?”

Fāṭimah (‘a) replied, “O Father! It is best for women not to be seen by strange men and not to see a strange man.” The great Prophet embraced her and said, “Offspring and generation that some spring from some.”[35] That is, Fāṭimah is the daughter of the Prophet and has obtained her excellence from him.

Indeed, today when the societies are suffering from the consequences of mixing the sexes and their unrestricted relationship, they appreciate the true meaning of Fāṭimah’s remarks that the only way through which the society might be kept from corruption and depravity is to segregate the sexes at work and at school, otherwise, the society will plunge deeper and deeper into corruption and decadence.

Fāṭimah (‘a) died at the age of eighteen. For nineyears she lived with ‘Alī and bore children like Imām Ḥasan, Imām Ḥusayn, and Zaynab for the Muslim community. Eventually, approximately three years after the demise of the great Prophet, she passed away in Medina and was secretly buriedovernight[ 36] . During these three months, she did her best to defend ‘Alī’s right to succession and leadership and finally sacrificed her life for the same cause.

Lesson nineteen: the second Imām and the fourth infallible figure, Imām Ḥasan (‘a)

It was on Ramaḍān 15, 03 that Imām Ḥasan (‘a) was born from such a great mother as, Fāṭimah (‘a). He was the first child who beamed in the house of leadership. As the great Prophet was informed of his birth, he went to the house of ‘Alī and Fāṭimah and took his daughter’s baby and embraced him and then recited Adhān in his right ear and Iqāmah in his left ear and subsequently, at the command of God, called him Ḥasan.

One of his most famous epithets is Mujtabā.Imām Ḥasan was raised by such exemplary parents as ‘Alī and Fāṭimah and the marks of greatness and magnanimity were evident in him from early on.The great Prophet liked him so much and regarding him has observed, “O God! You know that I like Ḥasan and also like anyone that likes him.”

He has also observed, “Ḥasan is my blossom”and also that, “Ḥasan and Ḥusayn are the leaders of Muslims whether they rise up or not.” That is, even if for the sake of Islam they decide to remain silent and refuse to protest against others’ rule.

As children, once he and his brother Ḥusayn saw an old man performing the ablutions incorrectly. They wanted to correct the old man but since he was aged, they did not want to do so offensively.

They staged an interesting scene. They went up to him and told him, “O old man! We both perform ablutions, you observe and judge who does so better!” The old man looked as they performed ablutions and realized that his own ablutions have been wrong and these great children have done that to teach him. Then he told them, “O the darlings of the Prophet! You perform ablutions correctly but my ablutions were not correct and I learned from you how to do it accurately.” [37]

Imām Ḥasan was seven when the Prophet passed away and then he spent thirty years with the Commander of the Faithful and attained the position of leadership at the age ofthirty seven . He was poisoned to martyrdom at the age of forty seven and was buried atBaqī‘ cemetery in Medina.

Some remarks by Imām al-Ḥasan (‘a),

Anyone who frequents a mosque will derive one of the following benefits (the mosques should have such features).

1. He will learn the primary principles of the faith and other Islamic teachings.

2. He will hear remarks that will lead him to the straight path and keep him from deviation.

3. Out of the dread of God or shyness or embarrassment, he will avoid wrongdoing.

4. He will come across a helpful brother (a faithful and close friend).

5. He will be blessed by God.[ 38]

Imām Ḥasan’s peace agreement

Following the martyrdom of the Commander of the Faithful, the shī‘ah people of Iraq and the four thousand troops of ‘Alī (‘a) who had gathered at Nukhaylah, pledged allegiance to Imām Ḥasan (‘a). Having concluded the allegiance ceremony, Imām Ḥasan delivered a critical and moving speech before a large crowd at the mosque of Kūfah. During this speech, he warned people against depravity, and obedience to Satan and his followers.

Then he expressed his readiness to fight Mu‘awiyah and called on the commanders of his army to get their soldiers ready for the attack on Shām and he was involved in making preparations in Kūfah himself.

Mu‘awiyah learned about these events and realized that Imām Ḥasan has decided to carry on with his father’s plans. Therefore, he started sabotage and since he was adept at deception, hypocrisy, and intrigue, he managed to draw a number of Imām Ḥasan’s companions to himself through different means and thus he drove a wedge in Imām’s army. As a result of duplicity, bribery, and riches, he went so far as some of the opponents of Imām Ḥasan and the hypocrites and mercenaries, who were abounding in his army, wrote a letter to Mu‘awiyah and promised to deliver Imām a captive, if Mu‘awiyah came to Iraq.

Despite this, Imām Ḥasan never retracted his statements and in one of his speeches said, “Mu‘awiyah along with a group of people from Shām are coming toward Kūfah, you must get ready to confront them.” After that he executed a spy that was sent by Mu‘awiyah to Kūfah and wrote to ibn ‘Abbās, the governor of Baṣrah, to execute Mu‘awiyah’s spy in that city too.

Initially, people did not respond positively and at last through the encouragement and perseverance of one of his companions, they promised to assist but when Imām Ḥasan went to Nukhaylah, he learned that the majority of those who had pledged to help, had shrunk form their commitment and had deserted him.

Furthermore, some of his commanders joined the army of Mu‘awiyah after receiving large sums of bribes at the border with Shām and abandoned Imām Ḥasan. In short, Imām’s armywas dispersed and his companions were anxious and agitated. In the meantime, a number of his enemies exploited the opportunity to attack Imāmhimself and plundered his tent and severely wounded his leg. This was a summary of Imām Ḥasan’s conditions then. At this time, Mu‘awiyah raised the peace agreement.

Imām Ḥasan (‘a) thought that if he did not make peace with Mu‘awiyah, both he and his companions would be slain and then Mu‘awiyah would declare that they did not accept his proposal for peace and had themselves killed. Thus, hewould be slain and it would not bring about any advantage for Islam and Muslims. Appreciation of the duty is more important than its fulfillment. Occasionally, we are compelled to keep quiet for a longtime as sages have observed, “Sometimes withdrawal is the most effective assault.” In other words, at times peace is themost honorable combat. If Imām Ḥasanhad been swayed by the emotions of his companions, he and his companions would have been slain in vain, and he would not have derived any result form his martyrdom. Therefore, under those circumstances, Imām concluded that it is in the best interests of Islam and Muslims to accept peace, but within the framework of this peace, all the interests of Muslims should be guarded and Mu‘awiyah’s true nature must be exposed.

In fact, one of the wrong inclinations of some people is that, they tend to engage in warfare all the time, while on the other hand, the tendency to be constantly at peace with the enemies is also wrong. A realistic person should take into account the interests and take steps accordingly.

Sometimes, expediency compels us to wage a war and attimes it dictates peace. In Islamic laws, there are rules pertinent to warfare and there are ones about peace. If the Prophet fought with the infidels in the conflicts of Badr and Aḥzāb, the same Prophet established peace with the same folks and signed the well-known Ḥudaybiyyah peace treaty.

Thus, at the command of God, the Exalted, Imām Ḥasan (‘a) made peace with Mu‘awiyah in a peace agreement that contained some articles. Upon closer examination of this treaty, it grows clear how far Imām took the interests of the Islamic community into account.

And the fact that Mu‘awiyah did not abide by the peace agreement revealed his true nature and people more or less realized that he is not an Islamic leader but an ambitious, despotic, and secular tyrant.

The text of the peace agreement

1. Mu‘awiyah must conduct himself in accordance with the divine book and the tradition of the great Prophet.

2. He must refrain from reviling and maligning ‘Alī (‘a) and command his subordinates to abstain from abusing that Imām in their speeches.

3. He must not introduce anyone as his successor or deputy.

4. Imām Ḥasan (‘a) should be absolved of having to call Mu‘awiyah, the Commander of the Faithful.

5. He should put an end to the persecution of ‘Alī’s household and companions and let them live peacefully like other people.

6. He must allocate part of the revenues to Imām Ḥasan so that he could distribute that among the families who had lost their breadwinners in the conflicts of Jamal and Ṣiffīnand also to be able to repay the debts that he had to incur for the sake of people.[39]

Lesson twenty: the third Imām and the fifth infallible figure, Imām Ḥusayn (‘a)

He was born on Sha‘bān3 , 04. At the command of God, the great Prophet named himḤusayn and foretold his martyrdom in the cause of religion on the day of his birth and said, “A group of infidels and tyrants from Banī Umayyah would kill him. May God keep my intercession fromthem. ”

Ḥusayn (‘a) spentforty six years with his grandfather, parents, and brother and attained the position of leadership at the age of forty seven after the demise of Imām Ḥasan.He suffered under the deceptive and oppressive rule of Mu‘awiyah but so long as Mu‘awiyah was living, he could not do anything because just as Imām Ḥasan, for the sake of Islam, agreed to peace with Mu‘awiyah on a number of conditions and thought it advantageous to Islam and Muslims to renounce war with him, Imām Ḥusayn (‘a) also thought it expedient to refrain from confrontation during the remaining ten years of his rule.

But following the death of Mu‘awiyah, Yazīd mounted the throne and announced his rule and to strengthen his position, demanded allegiance from all senior figures including Imām Ḥusayn (‘a) but Imām (‘a) from the very beginning said, “When persons like the dissolute, gambling and drunken Yazīd, who do not even superficially observe and respect Islam, intend to assume the leadership of the Islamic community, that time would mark the death and annihilation of Islam because these people intend to eradicate Islam with its own power.”[40] And on these grounds, he refused to pledge allegiance and did not recognize the rule of Yazīd and at the command of God, the Exalted, and for the sake of Islam, he decided not to acknowledge Yazīd’s rule and rise up against him even at the risk of his life.

Thus, upon the invitation of the inhabitants of Kūfah, he set out toward Iraq in the year 60. From the start of this journey through his martyrdom, he announced to his companions and other Muslims that his uprising was aimed at the promotion of decency and prohibition of indecency and revolt against the oppressor and refusal to acknowledge a tyrannical regime, and eventually the protection of the Koran, Islam and the prophetic tradition. With the same steadfast resolve, finally, he and his children and some of the youths of Banī Hāshim and some of the most prominent figures of the time, were killed in Karbalā and his household went into custody but he made it clear to his contemporaries and the following generations that sacrifice and selflessness are essential in the great cause of truth and he established his reputation like a shining sun in the history of Islam.

A lesson from the school of Imām Ḥusayn (‘a)

Since his martyrdom, his followers and devotees have constantly commemorated his memory and have held mourning services and thus and by visiting his holyshrine they have renewed allegiance to the memory of Karbalā.

Our infallible leaders underlined the preservation of the memory of Karbalā and repeatedly held commemoration and mourning ceremonies themselves and talked a lot about the benefits of mourning for Imām Ḥusayn.

Abū ‘Ammāreh has said, “One day I was with Imām aṣ-Ṣādiq (‘a). He asked me to recite some elegies about Imām Ḥusayn and as I started reading, Imām burst out crying and he kept on weeping so loudly that his cries were audible outside the house, when I finished, he talked about the advantages and greatness of reciting elegies and mourning for Imām Ḥusayn (‘a).”[41]

Indeed, mourning and crying for Imām Ḥusayn and recalling the history of Karbalā is a great virtue and is invaluable but we should bear in mind that the mourning services and the narration of the incidents of Karbalā are intended to derive lessons of selfless sacrifice and devoutness in the cause of religion, and the dignity and honor and protection of the Koran and its holy edicts and not lamentation and mourning for their own sake, because the objective behind these mourning ceremonies and rites is to immortalize the goals of Imām Ḥusayn (‘a).

Excerpts from Imām Ḥusayn’s supplications

“O God! I grantYour unity and count Your blessings although I know that I won’t be able to enumerate them because Your gifts are countless.”

“I have consistently, from my birthday, enjoyedYour blessings and from the start of my life, You have protected me from poverty and destitution and suffering and misery and have provided the means of my welfare.”

“O the best person to whom we can express our demands, and the kindest from whom to seek forgiveness.”

“O the one who is aware of the closing eyes and the secret peeping, O the one to whom the hidden secrets of the hearts are not unknown. O the kindest, bestow your good regards upon Muḥammad and his household.O God! I can’t accomplish but what merits my meanness and we demand what meritsYour generosity.”

These were the prayers that Imām said at the plains of ‘Arafah on the day of ‘Arafah and wept and taught greatness and knowledge of God to mankind.[ 42]

Lesson twenty one: the fourth Imām and the sixth infallible figure, Imām AL-Sajjād( ‘a)

His name is ‘Alī, the son of Imām Ḥusayn and his most well-known epithets are Sajjād and Zayn al-‘Ābidīn.He was born on Jumādī al-Awwal 5 or 15, 36 or 38 and attained the position of leadership after the martyrdom of his father, Imām Ḥusayn in the year 61.

His leadership coincided with the zenith of the Umawī rule and the enemies of the prophetic household (‘a) and during this period, momentous events and bloody revolts tookplace which entailed difficulties for Imām. Occasionally, his life and at times his dignity and honorwere jeopardized but with foresight, patience, fortitude, self-sacrifice and self-esteem he managed to overcome all the obstacles and preserved his life and honor along with those of many others.

He was not only devout and devotedbut also a thoughtful and adept leader who did his best to guard the interests of Islam and Muslims at critical moments.

One of his most outstanding services to the Islamic world and Islamic teachings is the collection of the prayers of that Imām whichis known as The Complete Saḥīfah-ye Sajjadiyyah. This book and its prayers incorporate a series of rational, moral,philosophical and social facts and teachings and have been preserved in the form of supplications toward the absolutely needless.And it is impossible that anyone save an infallible Imām who has inherited the knowledge of the prophets could provide humanity with such facts and truths.

He was poisoned to martyrdom by the agents of the Umawī regime on Muḥarram 25, 97 at the age offifty seven or fifty nine and was buried in Medina.

Some remarks by Imām al-Sajjād (‘a)

“The dearest of you, before God, is the most righteous and the most respected of you, before God, is the most pious and god-fearing.”

“O men! You will eventually die and will be revived to stand trial before divine justice, so have an answer ready.” [43] That is, until the opportunity is available andyou’re alive get ready for the hereafter and endeavor to earn the divine pleasure.

“If all men were perished and Iwere deserted, I would not be terrified so long as I am with the Koran.” (I will approach the Koran and derive benefits from it).[ 44]

Lessontwenty two : the fifth Imām and the seventh infallible figure, Imām al-Bāqir (‘a)

Hewas called Muḥammad and was distinguished with the epithet Bāqir al-‘Ulūm, literally, explorer of sciences. His father was ImāmḤusayn and his mother was Fāṭimah, the daughter of Imām Ḥasan, therefore, he was directly related to Imām ‘Alī ibn Abīṭālib through both of his parents.

He was born on Rajab 1, 47 in Medina and attained the position of leadership atthirty nine in 95. Since toward the end of his life, the Banī Umayyahregime had declined and was on the verge of disintegration, he managed to utilize the opportunity to explain Islamic laws and teachings to people and train innumerable students and scholars. The contemporary scholars and jurists honored him and drew benefits from him.

‘Abdullāh ibn ‘Atā has said, “I never saw scholars and scientists honor and venerate anyone as much as they did Imām Muḥammad. For example, whenever Ḥakam ibn Utaybah, who was one of most prominent scholars of the time, met Imām, he behaved so respectfully, as if an elementary pupil behaves toward his teacher.” [45]

Imāmaṣ- Ṣādiq (‘a) has said, “My father, Imām Bāqir, was always praying to God and on occasions when I walked with him, I noticed that he prayed as he walked. He was constantly worshipping God, during meals, at services with people, and he used to urge us to recite Koran.”

Imām aṣ-Ṣādiq (‘a) has also observed, “Whenever my father, Imām Bāqir instructed his servants to do something, he went to supervise them and if he saw they had difficulty performing that, he tried to help them.” [46]

Imām Bāqir (‘a) passed away at fifty seven on Dhū’l-Ḥijjah 7, 114 and was buried atBaqī‘ cemetery in Medina.

Some remarks by Imām Bāqir (‘a)

Imām Bāqir told Jābir Ja‘farī, who was one of his companions, “O Jābir!I swear by God that our follower (Shī‘ah) is one who submits to the command of God and is pious and god-fearing. God is not biased toward anyone and the dearest servants before God are those who are the most righteous and comply with divine edicts better and more often than others. By God, the only way to please God and get closer toHim, is through obedience and submission. Wecan not save you from the flames of hell. Anyone who obeys God is our companion and friend and anyone who commits sins and wrongdoings and disobeys God is our enemy.O Jābir! One can not attain our affection but through piety and good deeds.” [47]

Lessontwenty three : the sixth Imām and the eighth infallible figure, Imām al-Sādiq (‘a)

He was calledJa‘far and was known with the epithet, Sādiq. His father was Imām Bāqir and his mother was Umm Farwih, who was one of the most devout women of her time. He was born on Rabī ‘al-Awwal 17, 83 in Medina. He assumed leadership at the age ofthirty two . He dedicated his life to educating and training thousands of students and seized the opportunity (that is, when Banī Umayyah regime was declining and fighting with Banī ‘Abbās) and opened up the gates of Islamic sciences and teachings to the Muslim community.

Around 4000 people have recounted narrations from that Imām and some of them have achieved high ranks of faith and conduct.

One of them is Jābir ibn Ḥayyān, who is unanimously acknowledgedto be the founder of chemistry. Muḥammad ibn Muslim is another figure who has heard and reported thousands of ḥadīths from that Imām and the third is Hishām ibn Ḥakam who was the most prominent figure in rhetoric and beliefs of that time.

Mu’ālī ibn khunays, who was one of the companions of the Imām, says, “On a rainy night, I noticed Imām aṣ-Ṣādiq leave his house and set out toward the shelter of Banī Sā‘idah where the homeless and the needy slept overnight. I also followed the Imām and all of asudden something dropped from his hand, I went up to him and said hello. He toldme to pick them up. WhenI bent, I realized that they were pieces of bread and I gathered them and gave them to him. He put them in a bag.I asked him to let me carry the bag but he declined and said that he was more worthy of doing that. When we arrived at that shelter,I saw a number of the poor sleeping there. He put some bread near each one of them and went past.I asked him whether they were his followers. He said if they had been his followers, he would have attended to them much more.” [48]

Indeed, the great Prophet, ‘Alī (‘a), and other leaders constantly helped the needy and the wretched and sympathized with their misery.

Imām aṣ-Ṣādiqwas poisoned to death by Manṣūr, an ‘Abbāsī ruler, on the 25 of Shawwāl in 148 at the age of 65. He was buried at Baqī’ cemetery next to the tombs of his father, Imām Bāqir, and his grandfather, Imām Sajjād, and his uncle, Imām Ḥasan.

His advice on deathbed

Umm Ḥamīdah, the magnanimous wife of Imām aṣ-Ṣādiq says, “Before his death, Imām aṣ-Ṣādiq opened his eyes and asked all his relatives to meet at his bed. All members of Banī Hāshim got together, and then Imām glanced at them and said, “’Our intercession won’t benefit anyone who scorns the obligatory prayers and does not attach importance to them.’” [49]

Lessontwenty four : the seventh Imām and the ninth infallible figure, Imām al-KāẒim (‘a)

He was called Mūsā and waswell-known as Kāẓim. His father was Imāmaṣ- Ṣādiq and his mother was Ḥamīdah who was very knowledgeable and Imām aṣ-Ṣādiq used to ask women to consult her regarding religious edicts and teachings.He was born on Ṣafar 7, 128, and attained the position of leadership at 21.

He spent some time in prison because Hārūn, the ‘Abbasī ruler, deemed his presence among people dangerous and was jealous of his popularity among them and put him into jail on different pretexts. At prison, he spent his time saying prayers and worshipping God. At one of the prisons, the ‘Abbasī ruler sent an attractive woman as a servant to Imām and his aim was to get Imām infatuated with that woman and thus exploit this against him outside.

After a few days, the ‘Abbasī ruler sent someone to inspect the prison and see about the Imām and the woman. He walked into the prison and saw that at one corner, Imām was engaged in prayers and at the other corner was sitting the woman praying.

The woman was taken to the ruler and was askedhow come she had changed so dramatically. She replied, “Imām Kāẓim’s routine and his devotion and devoutness influenced and changed me.” (But I could not exert any influence upon him whatsoever).[ 50]

Indeed, men of God and their conduct and lifestyle attracted people toward them and they reformed and rectified the environment, and theywere never swayed and corrupted by other people and the environment .

He was poisoned to death by the ‘Abbasī ruler’s agents and passed away in the corner of the prison of Baqdād on the 25th of Rajab of 183 and was buried at Quraysh cemetery which was later known as Kāẓimayn. Currently, his shrine is visited by all Muslims especially shī’ahs.

Some remarks by the Imām

Anyone whose yesterday and today are equal, that is, aftertwenty four hours, he has not gained anything in spirituality and humanity and has not advanced on the path of piety and faith, this person is like someone who has invested but has not obtained any value in return.

And anyone who is worse than yesterday, that is, instead of spiritual progress, has deteriorated and is inclined toward wrongdoing and impiety; such a person will be far from God’s grace.

Lessontwenty five : the eighth Imām and the tenth infallible figure, Imām RiḌā (‘a)

The eighth infallible Imām, Riḍā (‘a) was born on Dhu’l-Qa‘dah 11, 148 in Medina. His father was Imām Kāẓim and his mother was Najmah, who was one of the most prominent women of that era. He assumed leadership in 183 at the age of 36.

Concurrent with the rule of the ‘Abbasī ruler, Ma’mūn, and at his insistence, the Imām immigrated to Khurāsān and agreed to function as his deputy. In Khurāsān, he conducted debates with the scholars of other religions and all of them conceded his greatness and bowed to his knowledge and learning.

A person from Balkh says, “Once I was with Imām Riḍā. He ordered to unroll the cloth for food. All the servants, even the black slaves sat at the same cloth and shared the meal with Imām.I told Imām, “It would have been better, if you did not share the meal with them.” He said, “Hold it! (what is the difference between us and them) we share one God and descend from the same parents and everyone’s recompense will be in proportion to his good deeds.” [51]

Whenever he sat to eat food, he had already given away part of all the dishes to the poor and then started eating. At night, he slept very little and stayed up from evening to dawn.

He fasted very often and never neglected the three days of fasting every month, that is, thefirst and the last Thursday of the month and the Wednesday of the middle. He went to the households of the needy, in the darkness of nights and attended to them.[ 52]

He was poisoned to death by Ma’mūn, who was afraid of peoples’ attention to him, on the last day of Ṣafar of 203 and was buried in the city of Mashhad. Currently, his shrine is the hub of the Shī‘ahs of the world.

Some remarks by the Imām

God’s devotion is not merely marked by the frequency of prayers and fasting but true devotion consists in man’s contemplation and reflection upon the religious rules to realize his duties under any circumstances and to be industrious in their fulfillment.[ 53]

Cleanliness and sanitation are the manners of the divine prophets.[ 54]

Dependence on God means that man is not afraid of anything but God, the Exalted.[ 55]

Helping the disabled and the feeble is better than charity in the cause of God.[ 56]

Lessontwenty six : the ninth Imām and the eleventh infallible figure, Imām Jawād (‘a)

He was called Muḥammad and hisbest known epithets are Jawād and Taqī. His father was Imām Riḍā and his motherwas called Sabīkah. He was born on Rajab 10, 195. He assumed leadership in 203 at the age of 9. Of course, as we noted earlier, the leadership of Imām is a divine position thatis assigned by God and the Prophet and has nothing to do with age. That is, the great Prophet has determined that after the eighth leader, Imām Riḍā, his son, Muḥammad ibn ‘Alī should succeed and therefore, Imām Riḍā introduced him as the successor.

One day, when Imām Jawād (‘a) entered the great Prophet’s mosque, ‘Alī ibn Ja‘far, the son of Imām Ja‘far, who was the uncle of his father was sitting there, and as Imām walked into the mosque, he rushed toward Imām barefoot and without his cloak, and bowed to him and kissed his hand and stood by him respectfully. Imām Jawād asked him tobe seated . ‘Alī ibn Ja‘far replied, “How could I sit while you are standing?”

Following the departure of Imām Jawād (‘a), some people who had witnessed this went up to ‘Alī ibn Ja‘far and reproached him and said, “You are the uncle of his father and he is the grandson of your brother, why do you honor him? (He should respect you) ‘Alī ibn Ja‘far held his white beard in his hand and said, “When God has not deemed me with my white beard worthy of the position of leadership and has regarded him deserving of the leadership despite his young age, then how do you tell me not to accept it. I seek refuge in God from what you are saying.” (He is our Imām and it is incumbent upon us to submit to him and to honor him).[ 57]

Yaḥyā ibn Aksam says, “One day, I entered the mosque of the Prophet and was paying tribute to his tombstone when I noticed Imām Jawād there.” I posed somequestions and he answered them all very well and then I said, “I have a question but I don’t dare to raise it.” He said, “Before posing your question, I will say it. Yourquestions is , who will be the leader of Muslims after my father, Imām Riḍā?”I said, “By God! That was my question.” He said, “After my father, I will be the Imām and God’s proof.” [58]

Hewas poisoned to death at the order of Mu’taṣim ‘Abbasī, on the last day of Dhu’l-Qa‘dah of 220 at the age of 25. Hewas buried next to his grandfather, Imām Mūsā in Baqdād (Kāẓimayn).

Some remarks by the Imām

Someone asked Imām to advise him, Imām said, “Will you take it?”

He replied, “Yes.” Then Imām expressed remarks with this theme,

Quit lustful desires and oppose your evil ego. Beware that God sees you constantly so watch what you are doing and how you are doing.[ 59]

Lesson sixteen: The first infallible figure, the great prophet

Muḥammad was born on Rabī‘al-Awwal 17, in the year when the story of the elephants and the destruction of the army ofAbrahih[ 29] took place.

His father passed away prior to his birth and his grandfather ‘Abd al-Muṭṭallib adopted him. At the age ofsix , his mother Āminah died and two years later, he lost his grandfather, ‘Abd al-Muṭṭallib, and then his uncle Abūṭālib adopted him. He married Khadījah when he wastwenty five years old.

He lived among people with so much honesty, trustworthiness, and magnanimity that everyone called him the trustworthy Muḥammad and they had so much confidence in him that on great social occasions and whenever a dispute took place, they sought his judgment, during these forty years (prior to his appointment), he had no preoccupation except worshiping God and serving people. Every year, he spent some time in a cave called Ḥirā’ and there he worshipped God with reflection upon His signs.

The Commander of the Faithful in his book Nahj al-Balāghah observes, “God had commanded one of His greatest angels to wait on the great Prophet who kept him company day and night and guided him in the virtues and good deeds.”

At the age of forty, hewas appointed to the prophetic mission. The first man to accept his invitation was ‘Alī and the first woman to do so was his wife Khadījah and for a long time only these two individuals said prayers along with the Prophet.

Saudi Arabia, at that time, was bereft of science, culture, and civilization and bloodshed, indecency, atrocity, and pillage were ubiquitous. The great Prophet set out to guide andlead people toward God in such a bleak environment and suffered so much in this cause that we could never imagine.

For example, we read in history that following the demise of the revered Abūṭālib, the great Prophet set out on a journey to Ṭā’if to guide the dwellers of that city.There, the respected citizens did not accept his invitation and besides that, they abused him and the thugs of the city, having realized that he was not respected by the senior members of the city, lined up on both sides of his path and pelted so many stones at his legs that they were covered with blood and were severely injured.

The great Prophet spent thirteen years in Mecca after his appointment and then immigrated to Medina where he laid the foundations of the global Islamic rule and spent the rest of his life, that is, ten years, there. He was solely preoccupied with the advancement of the community and familiarizing people with God and spirituality and eventually passed away ten years after immigration at the age ofsixty three and was buried in Medina.

The great Prophet’s conduct

The Prophet was the wisest, most knowledgeable, mostpatient and kindest of all people. He always sat on the ground and ate his meals there and helped in household chores, for example, he occasionally answered the door himself. He drew milk form the sheep himself and helped his servant when he got tired of spinning the manual mill (whichwas kept at home then).

He never lost his temper due to mundane affairs and his fury and anger were aroused only because of God. He consorted with the poor and working classes and shared meals with them and he honored the learned and the righteous.

He never exercised discrimination between himself and his servants in food and clothing. He never abused anyone. He greeted everyone he saw and he remembered God wherever he was. He mostly sat facing Ka‘bah. If anyone needed his help, he swiftly went tohelp out . He honored guests and attimes he spread his cloak on the ground so that the guest could sit on it.

One day, a person talking with the Prophet was trembling and shuddering out of his greatness and nobility, the Prophet said, “why are you afraid of me, I am not a despot (I am a God’s servant like you).”

The people of Ḥijāz attached no importance to women and they even buried their female babies but the great Prophet offered much advice concerning women and saved them from captivity and misfortunes.

Drinking liquor, adultery, indecency, gambling and a variety of other sins were widespread among people but thanks to the sacrifices of the great Prophet, they were eradicated and a population which was deprived of everything attained a power that could save the two powerful kingdoms of the time (Iranian and Roman) from the yoke of oppression and make them acquainted with Islamic teachings.

In whatever he did, he solely relied on God and his faith and he always urged people to take steps in the cause of God and for His satisfaction.

In one of the conflicts, the great Prophetwas separated from his companions by a long distance.He was noticed by one of the foes sitting at one corner . He picked up hissword and rushed toward him and said, “O Muḥammad! Who can save you from me now?”

The great Prophet said confidently, “God.” As the Prophet uttered this word, that man’s hands began trembling and his sword fell. Then the great Prophet took his sword and said, “Who will save you from me now?” The man said, “No one, because I don’t believe in your God to seek help from Him, ” and subsequently he professed his belief in God and testified to the prophetic mission of him.[30] Indeed, anyone who has faith in God, He will help him under all circumstances and will save him.

Lesson seventeen: the second infallible figure, Imām ‘Alī ibn Abī Ṭalib (‘a)

‘Alī was born on Rajab 13, thirty years after the destruction of the elephants, in the House of God, Ka‘bah. He was ten, when the great Prophet was appointed and during thetwenty three years of his mission, he always stood by him and spared no sacrifice in the cause of God and the great Prophet. His sacrifices and his efforts in the cause of Islam especially at times when Islamwas seriously threatened on all sides are unforgettable.

On the night, when the infidels had plotted to raid the house of the Prophet and kill him, the Prophet told ‘Alī, “The infidels have decided to break into my house and kill me and God has commanded me to leave Mecca and ask you to sleep in my stead. Are you ready to do so?”

‘Alī said, “If I sleep in your bed, will you be safe?”

The great Prophet replied, “Yes.”

‘Alī prostrated himself to thank God and said, “May my life be sacrificed to yours, I willingly comply with whatever you command and pray God for success.”

In all battles, he span around the Prophet like a butterfly and faced many dangers to keep him safe.

In every way, he was identical to the great Prophet as if he were his reflection in the mirror.

The great Prophet has said, “I am the city of knowledge and ‘Alī is like the gate to this city and anyone who seeks entry to acquire knowledge must do so through ‘Alī.”

The great Prophet has also observed, “’Alī is with truth, and truth is with ‘Alī and these two will never part from one another and whatever ‘Alī says is truth and whatever way he specifies is the path of truth.”

Although he was inalienably entitled to succeed the Prophet[31] following the demise of the Prophet his undeniable right to succession was violated, nevertheless to preserve the foundation of Islam, ‘Alī never, during the twenty years when he was robbed of his right, did anything that might divide the Muslim community and thus afford Islam’s foes the opportunity to destroy it but rather he did his best to help Islam and Muslims and did not withhold his guidance on important occasions. Finally people pledged allegiance to him as the ruler in the year 35, and his rule lasted five years until in the Ramaḍān of the year 40, he was martyred at the mosque of Kūfah. May God bless him! His holy shrine is located inNajaf which is one of the cities of Iraq.

‘Alī’s will

Excerpts from the Commander of the Faithful’s recommendations to his son, Imām Ḥasan (‘a).

Say your prayers on time and pay your alms taxes (zakāt) punctually and under any circumstances, whether you feelpleased or angry or furious, observe the golden mean. Be friendly to the needy and consort with them.

Omy son! Endeavor in the cause of God anddon’t quit recommending decency and forbidding indecency. Behave in a brotherly manner toward your fellow-Muslims for the sake of God. Remember God all the time. Be kind to children, and respect the elderly.Don’t eat any food unless you have already given some part of it away to the needy.[32]

The woman who introduced ‘Alī (‘a) to Mu‘āwiyah (May God’s curse be upon him)

After the martyrdom of the Commander of the Faithful (‘a) Sūdah, the daughter of ‘Ammārah called on Mu‘āwiyah to complain about their governor who was appointed by him. Mu‘āwiyah did not heed her protest and threatened to send her to the same ruler to be at his mercy.

Sūdah bowed her head for a while and then raised it and recited this verse,

“May God bestow His blessing upon the body which when it was placed in the grave, justice was buried simultaneously, too.”

“The one who was allied with truth and was inextricably linked to faith and truth.”

Mu‘āwiyah said, “Perhaps you mean ‘Alī.”

She said, “Yes, I mean ‘Alī (‘a)”. Then she recounted her memory of that Imām, “During his rule, we were oppressed by one of his appointees, we expressed our discontent to ‘Alī. Having listened to our complaint, he started crying and said, “O God you bear witness that I have never told them to wrong people.”And he immediately sacked that oppressive appointee.[33]

Lessoneighteen : the third infallible, FāṬimah al-Zahrā, the daughter of the prophet

Fāṭimah (‘a) was born on Jumādā al-Thānī 5, five years after the appointment of the Prophet from Khadījah. At the age of five, her mother passed away. The great Prophet loved his daughter so much that he used tosay “Fāṭimah is the dearest and most respected of people to me.”

Fāṭimah’s stature in terms of great human attributes, and virtues, and God’s worship was so high that whenever she went to the Prophet’s house, she was welcomed and greeted by him and he kissed her hand and gave his place to her and about her he has said, “Fāṭimah is my flesh, whoever pleases her has pleased me and whoever offends her has offended me.”

Imām Ḥasan (‘a) recounts that, “On a Friday night, my mother, Fāṭimah, was engaged in worshipping God and saying prayers nonstop until daybreak but she prayed for other people most of the time.I told her, ‘O mother! Why don’t you pray for yourself?’ She replied, ‘O my son! First neighbors, then ourselves.’” [34]

One day, the great Prophet asked, “What is the best thing for women?”

Fāṭimah (‘a) replied, “O Father! It is best for women not to be seen by strange men and not to see a strange man.” The great Prophet embraced her and said, “Offspring and generation that some spring from some.”[35] That is, Fāṭimah is the daughter of the Prophet and has obtained her excellence from him.

Indeed, today when the societies are suffering from the consequences of mixing the sexes and their unrestricted relationship, they appreciate the true meaning of Fāṭimah’s remarks that the only way through which the society might be kept from corruption and depravity is to segregate the sexes at work and at school, otherwise, the society will plunge deeper and deeper into corruption and decadence.

Fāṭimah (‘a) died at the age of eighteen. For nineyears she lived with ‘Alī and bore children like Imām Ḥasan, Imām Ḥusayn, and Zaynab for the Muslim community. Eventually, approximately three years after the demise of the great Prophet, she passed away in Medina and was secretly buriedovernight[ 36] . During these three months, she did her best to defend ‘Alī’s right to succession and leadership and finally sacrificed her life for the same cause.

Lesson nineteen: the second Imām and the fourth infallible figure, Imām Ḥasan (‘a)

It was on Ramaḍān 15, 03 that Imām Ḥasan (‘a) was born from such a great mother as, Fāṭimah (‘a). He was the first child who beamed in the house of leadership. As the great Prophet was informed of his birth, he went to the house of ‘Alī and Fāṭimah and took his daughter’s baby and embraced him and then recited Adhān in his right ear and Iqāmah in his left ear and subsequently, at the command of God, called him Ḥasan.

One of his most famous epithets is Mujtabā.Imām Ḥasan was raised by such exemplary parents as ‘Alī and Fāṭimah and the marks of greatness and magnanimity were evident in him from early on.The great Prophet liked him so much and regarding him has observed, “O God! You know that I like Ḥasan and also like anyone that likes him.”

He has also observed, “Ḥasan is my blossom”and also that, “Ḥasan and Ḥusayn are the leaders of Muslims whether they rise up or not.” That is, even if for the sake of Islam they decide to remain silent and refuse to protest against others’ rule.

As children, once he and his brother Ḥusayn saw an old man performing the ablutions incorrectly. They wanted to correct the old man but since he was aged, they did not want to do so offensively.

They staged an interesting scene. They went up to him and told him, “O old man! We both perform ablutions, you observe and judge who does so better!” The old man looked as they performed ablutions and realized that his own ablutions have been wrong and these great children have done that to teach him. Then he told them, “O the darlings of the Prophet! You perform ablutions correctly but my ablutions were not correct and I learned from you how to do it accurately.” [37]

Imām Ḥasan was seven when the Prophet passed away and then he spent thirty years with the Commander of the Faithful and attained the position of leadership at the age ofthirty seven . He was poisoned to martyrdom at the age of forty seven and was buried atBaqī‘ cemetery in Medina.

Some remarks by Imām al-Ḥasan (‘a),

Anyone who frequents a mosque will derive one of the following benefits (the mosques should have such features).

1. He will learn the primary principles of the faith and other Islamic teachings.

2. He will hear remarks that will lead him to the straight path and keep him from deviation.

3. Out of the dread of God or shyness or embarrassment, he will avoid wrongdoing.

4. He will come across a helpful brother (a faithful and close friend).

5. He will be blessed by God.[ 38]

Imām Ḥasan’s peace agreement

Following the martyrdom of the Commander of the Faithful, the shī‘ah people of Iraq and the four thousand troops of ‘Alī (‘a) who had gathered at Nukhaylah, pledged allegiance to Imām Ḥasan (‘a). Having concluded the allegiance ceremony, Imām Ḥasan delivered a critical and moving speech before a large crowd at the mosque of Kūfah. During this speech, he warned people against depravity, and obedience to Satan and his followers.

Then he expressed his readiness to fight Mu‘awiyah and called on the commanders of his army to get their soldiers ready for the attack on Shām and he was involved in making preparations in Kūfah himself.

Mu‘awiyah learned about these events and realized that Imām Ḥasan has decided to carry on with his father’s plans. Therefore, he started sabotage and since he was adept at deception, hypocrisy, and intrigue, he managed to draw a number of Imām Ḥasan’s companions to himself through different means and thus he drove a wedge in Imām’s army. As a result of duplicity, bribery, and riches, he went so far as some of the opponents of Imām Ḥasan and the hypocrites and mercenaries, who were abounding in his army, wrote a letter to Mu‘awiyah and promised to deliver Imām a captive, if Mu‘awiyah came to Iraq.

Despite this, Imām Ḥasan never retracted his statements and in one of his speeches said, “Mu‘awiyah along with a group of people from Shām are coming toward Kūfah, you must get ready to confront them.” After that he executed a spy that was sent by Mu‘awiyah to Kūfah and wrote to ibn ‘Abbās, the governor of Baṣrah, to execute Mu‘awiyah’s spy in that city too.

Initially, people did not respond positively and at last through the encouragement and perseverance of one of his companions, they promised to assist but when Imām Ḥasan went to Nukhaylah, he learned that the majority of those who had pledged to help, had shrunk form their commitment and had deserted him.

Furthermore, some of his commanders joined the army of Mu‘awiyah after receiving large sums of bribes at the border with Shām and abandoned Imām Ḥasan. In short, Imām’s armywas dispersed and his companions were anxious and agitated. In the meantime, a number of his enemies exploited the opportunity to attack Imāmhimself and plundered his tent and severely wounded his leg. This was a summary of Imām Ḥasan’s conditions then. At this time, Mu‘awiyah raised the peace agreement.

Imām Ḥasan (‘a) thought that if he did not make peace with Mu‘awiyah, both he and his companions would be slain and then Mu‘awiyah would declare that they did not accept his proposal for peace and had themselves killed. Thus, hewould be slain and it would not bring about any advantage for Islam and Muslims. Appreciation of the duty is more important than its fulfillment. Occasionally, we are compelled to keep quiet for a longtime as sages have observed, “Sometimes withdrawal is the most effective assault.” In other words, at times peace is themost honorable combat. If Imām Ḥasanhad been swayed by the emotions of his companions, he and his companions would have been slain in vain, and he would not have derived any result form his martyrdom. Therefore, under those circumstances, Imām concluded that it is in the best interests of Islam and Muslims to accept peace, but within the framework of this peace, all the interests of Muslims should be guarded and Mu‘awiyah’s true nature must be exposed.

In fact, one of the wrong inclinations of some people is that, they tend to engage in warfare all the time, while on the other hand, the tendency to be constantly at peace with the enemies is also wrong. A realistic person should take into account the interests and take steps accordingly.

Sometimes, expediency compels us to wage a war and attimes it dictates peace. In Islamic laws, there are rules pertinent to warfare and there are ones about peace. If the Prophet fought with the infidels in the conflicts of Badr and Aḥzāb, the same Prophet established peace with the same folks and signed the well-known Ḥudaybiyyah peace treaty.

Thus, at the command of God, the Exalted, Imām Ḥasan (‘a) made peace with Mu‘awiyah in a peace agreement that contained some articles. Upon closer examination of this treaty, it grows clear how far Imām took the interests of the Islamic community into account.

And the fact that Mu‘awiyah did not abide by the peace agreement revealed his true nature and people more or less realized that he is not an Islamic leader but an ambitious, despotic, and secular tyrant.

The text of the peace agreement

1. Mu‘awiyah must conduct himself in accordance with the divine book and the tradition of the great Prophet.

2. He must refrain from reviling and maligning ‘Alī (‘a) and command his subordinates to abstain from abusing that Imām in their speeches.

3. He must not introduce anyone as his successor or deputy.

4. Imām Ḥasan (‘a) should be absolved of having to call Mu‘awiyah, the Commander of the Faithful.

5. He should put an end to the persecution of ‘Alī’s household and companions and let them live peacefully like other people.

6. He must allocate part of the revenues to Imām Ḥasan so that he could distribute that among the families who had lost their breadwinners in the conflicts of Jamal and Ṣiffīnand also to be able to repay the debts that he had to incur for the sake of people.[39]

Lesson twenty: the third Imām and the fifth infallible figure, Imām Ḥusayn (‘a)

He was born on Sha‘bān3 , 04. At the command of God, the great Prophet named himḤusayn and foretold his martyrdom in the cause of religion on the day of his birth and said, “A group of infidels and tyrants from Banī Umayyah would kill him. May God keep my intercession fromthem. ”

Ḥusayn (‘a) spentforty six years with his grandfather, parents, and brother and attained the position of leadership at the age of forty seven after the demise of Imām Ḥasan.He suffered under the deceptive and oppressive rule of Mu‘awiyah but so long as Mu‘awiyah was living, he could not do anything because just as Imām Ḥasan, for the sake of Islam, agreed to peace with Mu‘awiyah on a number of conditions and thought it advantageous to Islam and Muslims to renounce war with him, Imām Ḥusayn (‘a) also thought it expedient to refrain from confrontation during the remaining ten years of his rule.

But following the death of Mu‘awiyah, Yazīd mounted the throne and announced his rule and to strengthen his position, demanded allegiance from all senior figures including Imām Ḥusayn (‘a) but Imām (‘a) from the very beginning said, “When persons like the dissolute, gambling and drunken Yazīd, who do not even superficially observe and respect Islam, intend to assume the leadership of the Islamic community, that time would mark the death and annihilation of Islam because these people intend to eradicate Islam with its own power.”[40] And on these grounds, he refused to pledge allegiance and did not recognize the rule of Yazīd and at the command of God, the Exalted, and for the sake of Islam, he decided not to acknowledge Yazīd’s rule and rise up against him even at the risk of his life.

Thus, upon the invitation of the inhabitants of Kūfah, he set out toward Iraq in the year 60. From the start of this journey through his martyrdom, he announced to his companions and other Muslims that his uprising was aimed at the promotion of decency and prohibition of indecency and revolt against the oppressor and refusal to acknowledge a tyrannical regime, and eventually the protection of the Koran, Islam and the prophetic tradition. With the same steadfast resolve, finally, he and his children and some of the youths of Banī Hāshim and some of the most prominent figures of the time, were killed in Karbalā and his household went into custody but he made it clear to his contemporaries and the following generations that sacrifice and selflessness are essential in the great cause of truth and he established his reputation like a shining sun in the history of Islam.

A lesson from the school of Imām Ḥusayn (‘a)

Since his martyrdom, his followers and devotees have constantly commemorated his memory and have held mourning services and thus and by visiting his holyshrine they have renewed allegiance to the memory of Karbalā.

Our infallible leaders underlined the preservation of the memory of Karbalā and repeatedly held commemoration and mourning ceremonies themselves and talked a lot about the benefits of mourning for Imām Ḥusayn.

Abū ‘Ammāreh has said, “One day I was with Imām aṣ-Ṣādiq (‘a). He asked me to recite some elegies about Imām Ḥusayn and as I started reading, Imām burst out crying and he kept on weeping so loudly that his cries were audible outside the house, when I finished, he talked about the advantages and greatness of reciting elegies and mourning for Imām Ḥusayn (‘a).”[41]

Indeed, mourning and crying for Imām Ḥusayn and recalling the history of Karbalā is a great virtue and is invaluable but we should bear in mind that the mourning services and the narration of the incidents of Karbalā are intended to derive lessons of selfless sacrifice and devoutness in the cause of religion, and the dignity and honor and protection of the Koran and its holy edicts and not lamentation and mourning for their own sake, because the objective behind these mourning ceremonies and rites is to immortalize the goals of Imām Ḥusayn (‘a).

Excerpts from Imām Ḥusayn’s supplications

“O God! I grantYour unity and count Your blessings although I know that I won’t be able to enumerate them because Your gifts are countless.”

“I have consistently, from my birthday, enjoyedYour blessings and from the start of my life, You have protected me from poverty and destitution and suffering and misery and have provided the means of my welfare.”

“O the best person to whom we can express our demands, and the kindest from whom to seek forgiveness.”

“O the one who is aware of the closing eyes and the secret peeping, O the one to whom the hidden secrets of the hearts are not unknown. O the kindest, bestow your good regards upon Muḥammad and his household.O God! I can’t accomplish but what merits my meanness and we demand what meritsYour generosity.”

These were the prayers that Imām said at the plains of ‘Arafah on the day of ‘Arafah and wept and taught greatness and knowledge of God to mankind.[ 42]

Lesson twenty one: the fourth Imām and the sixth infallible figure, Imām AL-Sajjād( ‘a)

His name is ‘Alī, the son of Imām Ḥusayn and his most well-known epithets are Sajjād and Zayn al-‘Ābidīn.He was born on Jumādī al-Awwal 5 or 15, 36 or 38 and attained the position of leadership after the martyrdom of his father, Imām Ḥusayn in the year 61.

His leadership coincided with the zenith of the Umawī rule and the enemies of the prophetic household (‘a) and during this period, momentous events and bloody revolts tookplace which entailed difficulties for Imām. Occasionally, his life and at times his dignity and honorwere jeopardized but with foresight, patience, fortitude, self-sacrifice and self-esteem he managed to overcome all the obstacles and preserved his life and honor along with those of many others.

He was not only devout and devotedbut also a thoughtful and adept leader who did his best to guard the interests of Islam and Muslims at critical moments.

One of his most outstanding services to the Islamic world and Islamic teachings is the collection of the prayers of that Imām whichis known as The Complete Saḥīfah-ye Sajjadiyyah. This book and its prayers incorporate a series of rational, moral,philosophical and social facts and teachings and have been preserved in the form of supplications toward the absolutely needless.And it is impossible that anyone save an infallible Imām who has inherited the knowledge of the prophets could provide humanity with such facts and truths.

He was poisoned to martyrdom by the agents of the Umawī regime on Muḥarram 25, 97 at the age offifty seven or fifty nine and was buried in Medina.

Some remarks by Imām al-Sajjād (‘a)

“The dearest of you, before God, is the most righteous and the most respected of you, before God, is the most pious and god-fearing.”

“O men! You will eventually die and will be revived to stand trial before divine justice, so have an answer ready.” [43] That is, until the opportunity is available andyou’re alive get ready for the hereafter and endeavor to earn the divine pleasure.

“If all men were perished and Iwere deserted, I would not be terrified so long as I am with the Koran.” (I will approach the Koran and derive benefits from it).[ 44]

Lessontwenty two : the fifth Imām and the seventh infallible figure, Imām al-Bāqir (‘a)

Hewas called Muḥammad and was distinguished with the epithet Bāqir al-‘Ulūm, literally, explorer of sciences. His father was ImāmḤusayn and his mother was Fāṭimah, the daughter of Imām Ḥasan, therefore, he was directly related to Imām ‘Alī ibn Abīṭālib through both of his parents.

He was born on Rajab 1, 47 in Medina and attained the position of leadership atthirty nine in 95. Since toward the end of his life, the Banī Umayyahregime had declined and was on the verge of disintegration, he managed to utilize the opportunity to explain Islamic laws and teachings to people and train innumerable students and scholars. The contemporary scholars and jurists honored him and drew benefits from him.

‘Abdullāh ibn ‘Atā has said, “I never saw scholars and scientists honor and venerate anyone as much as they did Imām Muḥammad. For example, whenever Ḥakam ibn Utaybah, who was one of most prominent scholars of the time, met Imām, he behaved so respectfully, as if an elementary pupil behaves toward his teacher.” [45]

Imāmaṣ- Ṣādiq (‘a) has said, “My father, Imām Bāqir, was always praying to God and on occasions when I walked with him, I noticed that he prayed as he walked. He was constantly worshipping God, during meals, at services with people, and he used to urge us to recite Koran.”

Imām aṣ-Ṣādiq (‘a) has also observed, “Whenever my father, Imām Bāqir instructed his servants to do something, he went to supervise them and if he saw they had difficulty performing that, he tried to help them.” [46]

Imām Bāqir (‘a) passed away at fifty seven on Dhū’l-Ḥijjah 7, 114 and was buried atBaqī‘ cemetery in Medina.

Some remarks by Imām Bāqir (‘a)

Imām Bāqir told Jābir Ja‘farī, who was one of his companions, “O Jābir!I swear by God that our follower (Shī‘ah) is one who submits to the command of God and is pious and god-fearing. God is not biased toward anyone and the dearest servants before God are those who are the most righteous and comply with divine edicts better and more often than others. By God, the only way to please God and get closer toHim, is through obedience and submission. Wecan not save you from the flames of hell. Anyone who obeys God is our companion and friend and anyone who commits sins and wrongdoings and disobeys God is our enemy.O Jābir! One can not attain our affection but through piety and good deeds.” [47]

Lessontwenty three : the sixth Imām and the eighth infallible figure, Imām al-Sādiq (‘a)

He was calledJa‘far and was known with the epithet, Sādiq. His father was Imām Bāqir and his mother was Umm Farwih, who was one of the most devout women of her time. He was born on Rabī ‘al-Awwal 17, 83 in Medina. He assumed leadership at the age ofthirty two . He dedicated his life to educating and training thousands of students and seized the opportunity (that is, when Banī Umayyah regime was declining and fighting with Banī ‘Abbās) and opened up the gates of Islamic sciences and teachings to the Muslim community.

Around 4000 people have recounted narrations from that Imām and some of them have achieved high ranks of faith and conduct.

One of them is Jābir ibn Ḥayyān, who is unanimously acknowledgedto be the founder of chemistry. Muḥammad ibn Muslim is another figure who has heard and reported thousands of ḥadīths from that Imām and the third is Hishām ibn Ḥakam who was the most prominent figure in rhetoric and beliefs of that time.

Mu’ālī ibn khunays, who was one of the companions of the Imām, says, “On a rainy night, I noticed Imām aṣ-Ṣādiq leave his house and set out toward the shelter of Banī Sā‘idah where the homeless and the needy slept overnight. I also followed the Imām and all of asudden something dropped from his hand, I went up to him and said hello. He toldme to pick them up. WhenI bent, I realized that they were pieces of bread and I gathered them and gave them to him. He put them in a bag.I asked him to let me carry the bag but he declined and said that he was more worthy of doing that. When we arrived at that shelter,I saw a number of the poor sleeping there. He put some bread near each one of them and went past.I asked him whether they were his followers. He said if they had been his followers, he would have attended to them much more.” [48]

Indeed, the great Prophet, ‘Alī (‘a), and other leaders constantly helped the needy and the wretched and sympathized with their misery.

Imām aṣ-Ṣādiqwas poisoned to death by Manṣūr, an ‘Abbāsī ruler, on the 25 of Shawwāl in 148 at the age of 65. He was buried at Baqī’ cemetery next to the tombs of his father, Imām Bāqir, and his grandfather, Imām Sajjād, and his uncle, Imām Ḥasan.

His advice on deathbed

Umm Ḥamīdah, the magnanimous wife of Imām aṣ-Ṣādiq says, “Before his death, Imām aṣ-Ṣādiq opened his eyes and asked all his relatives to meet at his bed. All members of Banī Hāshim got together, and then Imām glanced at them and said, “’Our intercession won’t benefit anyone who scorns the obligatory prayers and does not attach importance to them.’” [49]

Lessontwenty four : the seventh Imām and the ninth infallible figure, Imām al-KāẒim (‘a)

He was called Mūsā and waswell-known as Kāẓim. His father was Imāmaṣ- Ṣādiq and his mother was Ḥamīdah who was very knowledgeable and Imām aṣ-Ṣādiq used to ask women to consult her regarding religious edicts and teachings.He was born on Ṣafar 7, 128, and attained the position of leadership at 21.

He spent some time in prison because Hārūn, the ‘Abbasī ruler, deemed his presence among people dangerous and was jealous of his popularity among them and put him into jail on different pretexts. At prison, he spent his time saying prayers and worshipping God. At one of the prisons, the ‘Abbasī ruler sent an attractive woman as a servant to Imām and his aim was to get Imām infatuated with that woman and thus exploit this against him outside.

After a few days, the ‘Abbasī ruler sent someone to inspect the prison and see about the Imām and the woman. He walked into the prison and saw that at one corner, Imām was engaged in prayers and at the other corner was sitting the woman praying.

The woman was taken to the ruler and was askedhow come she had changed so dramatically. She replied, “Imām Kāẓim’s routine and his devotion and devoutness influenced and changed me.” (But I could not exert any influence upon him whatsoever).[ 50]

Indeed, men of God and their conduct and lifestyle attracted people toward them and they reformed and rectified the environment, and theywere never swayed and corrupted by other people and the environment .

He was poisoned to death by the ‘Abbasī ruler’s agents and passed away in the corner of the prison of Baqdād on the 25th of Rajab of 183 and was buried at Quraysh cemetery which was later known as Kāẓimayn. Currently, his shrine is visited by all Muslims especially shī’ahs.

Some remarks by the Imām

Anyone whose yesterday and today are equal, that is, aftertwenty four hours, he has not gained anything in spirituality and humanity and has not advanced on the path of piety and faith, this person is like someone who has invested but has not obtained any value in return.

And anyone who is worse than yesterday, that is, instead of spiritual progress, has deteriorated and is inclined toward wrongdoing and impiety; such a person will be far from God’s grace.

Lessontwenty five : the eighth Imām and the tenth infallible figure, Imām RiḌā (‘a)

The eighth infallible Imām, Riḍā (‘a) was born on Dhu’l-Qa‘dah 11, 148 in Medina. His father was Imām Kāẓim and his mother was Najmah, who was one of the most prominent women of that era. He assumed leadership in 183 at the age of 36.

Concurrent with the rule of the ‘Abbasī ruler, Ma’mūn, and at his insistence, the Imām immigrated to Khurāsān and agreed to function as his deputy. In Khurāsān, he conducted debates with the scholars of other religions and all of them conceded his greatness and bowed to his knowledge and learning.

A person from Balkh says, “Once I was with Imām Riḍā. He ordered to unroll the cloth for food. All the servants, even the black slaves sat at the same cloth and shared the meal with Imām.I told Imām, “It would have been better, if you did not share the meal with them.” He said, “Hold it! (what is the difference between us and them) we share one God and descend from the same parents and everyone’s recompense will be in proportion to his good deeds.” [51]

Whenever he sat to eat food, he had already given away part of all the dishes to the poor and then started eating. At night, he slept very little and stayed up from evening to dawn.

He fasted very often and never neglected the three days of fasting every month, that is, thefirst and the last Thursday of the month and the Wednesday of the middle. He went to the households of the needy, in the darkness of nights and attended to them.[ 52]

He was poisoned to death by Ma’mūn, who was afraid of peoples’ attention to him, on the last day of Ṣafar of 203 and was buried in the city of Mashhad. Currently, his shrine is the hub of the Shī‘ahs of the world.

Some remarks by the Imām

God’s devotion is not merely marked by the frequency of prayers and fasting but true devotion consists in man’s contemplation and reflection upon the religious rules to realize his duties under any circumstances and to be industrious in their fulfillment.[ 53]

Cleanliness and sanitation are the manners of the divine prophets.[ 54]

Dependence on God means that man is not afraid of anything but God, the Exalted.[ 55]

Helping the disabled and the feeble is better than charity in the cause of God.[ 56]

Lessontwenty six : the ninth Imām and the eleventh infallible figure, Imām Jawād (‘a)

He was called Muḥammad and hisbest known epithets are Jawād and Taqī. His father was Imām Riḍā and his motherwas called Sabīkah. He was born on Rajab 10, 195. He assumed leadership in 203 at the age of 9. Of course, as we noted earlier, the leadership of Imām is a divine position thatis assigned by God and the Prophet and has nothing to do with age. That is, the great Prophet has determined that after the eighth leader, Imām Riḍā, his son, Muḥammad ibn ‘Alī should succeed and therefore, Imām Riḍā introduced him as the successor.

One day, when Imām Jawād (‘a) entered the great Prophet’s mosque, ‘Alī ibn Ja‘far, the son of Imām Ja‘far, who was the uncle of his father was sitting there, and as Imām walked into the mosque, he rushed toward Imām barefoot and without his cloak, and bowed to him and kissed his hand and stood by him respectfully. Imām Jawād asked him tobe seated . ‘Alī ibn Ja‘far replied, “How could I sit while you are standing?”

Following the departure of Imām Jawād (‘a), some people who had witnessed this went up to ‘Alī ibn Ja‘far and reproached him and said, “You are the uncle of his father and he is the grandson of your brother, why do you honor him? (He should respect you) ‘Alī ibn Ja‘far held his white beard in his hand and said, “When God has not deemed me with my white beard worthy of the position of leadership and has regarded him deserving of the leadership despite his young age, then how do you tell me not to accept it. I seek refuge in God from what you are saying.” (He is our Imām and it is incumbent upon us to submit to him and to honor him).[ 57]

Yaḥyā ibn Aksam says, “One day, I entered the mosque of the Prophet and was paying tribute to his tombstone when I noticed Imām Jawād there.” I posed somequestions and he answered them all very well and then I said, “I have a question but I don’t dare to raise it.” He said, “Before posing your question, I will say it. Yourquestions is , who will be the leader of Muslims after my father, Imām Riḍā?”I said, “By God! That was my question.” He said, “After my father, I will be the Imām and God’s proof.” [58]

Hewas poisoned to death at the order of Mu’taṣim ‘Abbasī, on the last day of Dhu’l-Qa‘dah of 220 at the age of 25. Hewas buried next to his grandfather, Imām Mūsā in Baqdād (Kāẓimayn).

Some remarks by the Imām

Someone asked Imām to advise him, Imām said, “Will you take it?”

He replied, “Yes.” Then Imām expressed remarks with this theme,

Quit lustful desires and oppose your evil ego. Beware that God sees you constantly so watch what you are doing and how you are doing.[ 59]