Alhassanain(p) Network for Heritage and Islamic Thought

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌

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

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.

18- بَابٌ فِي أَنَّ الْإِيمَانَ مَبْثُوثٌ لِجَوَارِحِ الْبَدَنِ كُلِّهَا

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

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ بَكْرِ بْنِ صَالِحٍ، عَنِ الْقَاسِمِ بْنِ بُرَيْدٍ، قَالَ: حَدَّثَنَا أَبُو عَمْرٍو الزُّبَيْرِيُّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قُلْتُ لَهُ: أَيُّهَا الْعَالِمُ، أَخْبِرْنِي أَيُّ الْأَعْمَالِ أَفْضَلُ عِنْدَ اللهِ؟

قَالَ: « مَا لَايَقْبَلُ اللهُ شَيْئاً إِلاَّ بِهِ ».

قُلْتُ: وَمَا هُوَ؟

قَالَ: « الْإِيمَانُ بِاللهِ ـ الَّذِي لَا إِلهَ إِلاَّ هُوَ ـ أَعْلَى الْأَعْمَالِ دَرَجَةً، وَأَشْرَفُهَا مَنْزِلَةً، وَأَسْنَاهَا حَظّاً ».

قَالَ: قُلْتُ: أَلَاتُخْبِرُنِي عَنِ الْإِيمَانِ: أَقَوْلٌ هُوَ وَعَمَلٌ، أَمْ قَوْلٌ بِلَا عَمَلٍ؟

فَقَالَ: « الْإِيمَانُ عَمَلٌ كُلُّهُ، وَالْقَوْلُ بَعْضُ ذلِكَ الْعَمَلِ بِفَرْضٍ مِنَ اللهِ بَيِّنٍ فِي كِتَابِهِ، وَاضِحٍ نُورُهُ، ثَابِتَةٍ حُجَّتُهُ، يَشْهَدُ لَهُ بِهِ الْكِتَابُ، وَيَدْعُوهُ إِلَيْهِ ».

قَالَ: قُلْتُ: صِفْهُ لِي جُعِلْتُ فِدَاكَ، حَتّى أَفْهَمَهُ.

قَالَ: « الْإِيمَانُ حَالَاتٌ وَدَرَجَاتٌ وَطَبَقَاتٌ وَمَنَازِلُ؛ فَمِنْهُ التَّامُّ الْمُنْتَهِي تَمَامُهُ، وَمِنْهُ النَّاقِصُ الْبَيِّنُ نُقْصَانُهُ، وَمِنْهُ الرَّاجِحُ الزَّائِدُ رُجْحَانُهُ ».

قُلْتُ: إِنَّ الْإِيمَانَ لَيَتِمُّ وَيَنْقُصُ وَيَزِيدُ؟

قَالَ: « نَعَمْ ». قُلْتُ: كَيْفَ ذلِكَ ؟ قَالَ: « لِأَنَّ اللهَ ـ تَبَارَكَ وَتَعَالى ـ فَرَضَ الْإِيمَانَ عَلى جَوَارِحِ ابْنِ آدَمَ، وَقَسَّمَهُ عَلَيْهَا، وَفَرَّقَهُ فِيهَا؛ فَلَيْسَ مِنْ جَوَارِحِهِ جَارِحَةٌ إِلاَّ وَقَدْ‌ وُكِّلَتْ مِنَ الْإِيمَانِ بِغَيْرِ مَا وُكِّلَتْ بِهِ أُخْتُهَا، فَمِنْهَا قَلْبُهُ الَّذِي بِهِ يَعْقِلُ وَيَفْقَهُ وَيَفْهَمُ، وَهُوَ أَمِيرُ بَدَنِهِ الَّذِي لَاتَرِدُ الْجَوَارِحُ وَلَا تَصْدُرُ إِلاَّ عَنْ رَأْيِهِ وَأَمْرِهِ، وَمِنْهَا عَيْنَاهُ اللَّتَانِ يُبْصِرُ بِهِمَا، وَأُذُنَاهُ اللَّتَانِ يَسْمَعُ بِهِمَا، وَيَدَاهُ اللَّتَانِ يَبْطِشُ بِهِمَا، وَرِجْلَاهُ اللَّتَانِ يَمْشِي بِهِمَا، وَفَرْجُهُ الَّذِي الْبَاهُ مِنْ قِبَلِهِ، وَلِسَانُهُ الَّذِي يَنْطِقُ بِهِ، وَرَأْسُهُ الَّذِي فِيهِ وَجْهُهُ، فَلَيْسَ مِنْ هذِهِ جَارِحَةٌ إِلاَّ وَ قَدْ وُكِّلَتْ مِنَ الْإِيمَانِ بِغَيْرِ مَا وُكِّلَتْ بِهِ أُخْتُهَا بِفَرْضٍ مِنَ اللهِ تَبَارَكَ اسْمُهُ يَنْطِقُ بِهِ الْكِتَابُ لَهَا وَيَشْهَدُ بِهِ عَلَيْهَا.

فَفَرَضَ عَلَى الْقَلْبِ غَيْرَ مَا فَرَضَ عَلَى السَّمْعِ، وَفَرَضَ عَلَى السَّمْعِ غَيْرَ مَا فَرَضَ عَلَى الْعَيْنَيْنِ، وَفَرَضَ عَلَى الْعَيْنَيْنِ غَيْرَ مَا فَرَضَ عَلَى اللِّسَانِ، وَفَرَضَ عَلَى اللِّسَانِ غَيْرَ مَا فَرَضَ عَلَى الْيَدَيْنِ، وَفَرَضَ عَلَى الْيَدَيْنِ غَيْرَ مَا فَرَضَ عَلَى الرِّجْلَيْنِ، وَفَرَضَ عَلَى الرِّجْلَيْنِ غَيْرَ مَا فَرَضَ عَلَى الْفَرْجِ، وَفَرَضَ عَلَى الْفَرْجِ غَيْرَ مَا فَرَضَ عَلَى الْوَجْهِ.

فَأَمَّا مَا فَرَضَ عَلَى الْقَلْبِ مِنَ الْإِيمَانِ، فَالْإِقْرَارُ وَالْمَعْرِفَةُ وَالْعَقْدُ وَالرِّضَا وَالتَّسْلِيمُ بِأَنْ لَا إِلهَ إِلاَّ اللهُ وَحْدَهُ لَاشَرِيكَ لَهُ، إِلهاً وَاحِداً لَمْ يَتَّخِذْ صَاحِبَةً‌ وَلَا وَلَداً، وَأَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ ـ صَلَوَاتُ اللهِ عَلَيْهِ وَآلِهِ ـ وَالْإِقْرَارُ بِمَا جَاءَ مِنْ عِنْدِ اللهِ مِنْ نَبِيٍّ أَوْ كِتَابٍ.

فَذلِكَ مَا فَرَضَ اللهُ عَلَى الْقَلْبِ مِنَ الْإِقْرَارِ وَالْمَعْرِفَةِ وَهُوَ عَمَلُهُ، وَهُوَ قَوْلُ اللهِ عَزَّ وَجَلَّ:( إِلاّ مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ وَلكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْراً ) وَقَالَ:( أَلا بِذِكْرِ اللهِ تَطْمَئِنُّ الْقُلُوبُ ) وَقَالَ:( الَّذِينَ قالُوا آمَنّا بِأَفْواهِهِمْ وَلَمْ تُؤْمِنْ قُلُوبُهُمْ ) وَقَالَ:( وَإِنْ تُبْدُوا ما فِي أَنْفُسِكُمْ أَوْ تُخْفُوهُ يُحاسِبْكُمْ بِهِ اللهُ فَيَغْفِرُ لِمَنْ يَشاءُ وَيُعَذِّبُ مَنْ يَشاءُ ) فَذلِكَ مَا فَرَضَ اللهُ ـ عَزَّ وَجَلَّ ـ عَلَى الْقَلْبِ مِنَ الْإِقْرَارِ وَالْمَعْرِفَةِ، وَهُوَ عَمَلُهُ، وَهُوَ رَأْسُ الْإِيمَانِ.

وَفَرَضَ اللهُ عَلَى اللِّسَانِ الْقَوْلَ وَالتَّعْبِيرَ عَنِ الْقَلْبِ بِمَا عَقَدَ عَلَيْهِ وَأَقَرَّ بِهِ؛ قَالَ اللهُ تَبَارَكَ وَتَعَالى:( وَقُولُوا لِلنّاسِ حُسْناً ) قَالَ: قُولُوا آمَنّا بِاللهِ وَمَا أُنْزِلَ إِلَيْنا وَأُنْزِلَ إِلَيْكُمْ وَإِلهُنا وَإِلهُكُمْ واحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ » فَهذَا مَا فَرَضَ اللهُ عَلَى‌اللِّسَانِ وَهُوَ عَمَلُهُ.

وَفَرَضَ عَلَى السَّمْعِ أَنْ يَتَنَزَّهَ عَنِ الِاسْتِمَاعِ إِلى مَا حَرَّمَ اللهُ، وَأَنْ يُعْرِضَ عَمَّا لَا يَحِلُّ لَهُ مِمَّا نَهَى اللهُ ـ عَزَّ وَجَلَّ ـ عَنْهُ، وَالْإِصْغَاءِ إِلى مَا أَسْخَطَ اللهَ عَزَّ وَجَلَّ، فَقَالَ فِي ذلِكَ:( وَقَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتابِ أَنْ إِذا سَمِعْتُمْ آياتِ اللهِ يُكْفَرُ بِها وَيُسْتَهْزَأُ بِها فَلا تَقْعُدُوا مَعَهُمْ حَتّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ ) ثُمَّ اسْتَثْنَى اللهُ ـ عَزَّ وَجَلَّ ـ مَوْضِعَ النِّسْيَانِ، فَقَالَ:( وَإِمّا يُنْسِيَنَّكَ الشَّيْطانُ فَلا تَقْعُدْ بَعْدَ الذِّكْرى مَعَ الْقَوْمِ الظّالِمِينَ ) وَقَالَ:( فَبَشِّرْ عِبادِ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ أُولئِكَ الَّذِينَ هَداهُمُ اللهُ وَأُولئِكَ هُمْ أُولُوا الْأَلْبابِ ) وَقَالَ عَزَّ وَجَلَّ:( قَدْ أَفْلَحَ الْمُؤْمِنُونَ الَّذِينَ هُمْ فِي صَلاتِهِمْ خاشِعُونَ وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ وَالَّذِينَ هُمْ لِلزَّكاةِ فاعِلُونَ ) وَقَالَ:( وَإِذا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ وَقالُوا لَنا أَعْمالُنا وَلَكُمْ أَعْمالُكُمْ ) وَقَالَ:( وَإِذا مَرُّوا بِاللَّغْوِ مَرُّوا كِراماً ) فَهذَا مَا فَرَضَ اللهُ عَلَى السَّمْعِ مِنَ الْإِيمَانِ أَنْ لَايُصْغِيَ إِلى مَا لَايَحِلُّ لَهُ، وَهُوَ عَمَلُهُ، وَهُوَ مِنَ الْإِيمَانِ.

وَفَرَضَ عَلَى الْبَصَرِ أَنْ لَايَنْظُرَ إِلى مَا حَرَّمَ اللهُ عَلَيْهِ، وَأَنْ يُعْرِضَ عَمَّا نَهَى اللهُ عَنْهُ مِمَّا لَايَحِلُّ لَهُ، وَهُوَ عَمَلُهُ، وَهُوَ مِنَ الْإِيمَانِ، فَقَالَ تَبَارَكَ وَتَعَالى:( قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ ) ، فَنَهَاهُمْ أَنْ يَنْظُرُوا إِلى‌ عَوْرَاتِهِمْ، وَأَنْ يَنْظُرَ الْمَرْءُ إِلى فَرْجِ أَخِيهِ، وَيَحْفَظَ فَرْجَهُ أَنْ يُنْظَرَ إِلَيْهِ، وَ قَالَ:( وَقُلْ لِلْمُؤْمِناتِ يَغْضُضْنَ مِنْ أَبْصارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ ) مِنْ أَنْ تَنْظُرَ إِحْدَاهُنَّ إِلى فَرْجِ أُخْتِهَا، وَتَحْفَظَ فَرْجَهَا مِنْ أَنْ يُنْظَرَ إِلَيْهَا ـ وَقَالَ ـ: كُلُّ شَيْ‌ءٍ فِي الْقُرْآنِ مِنْ حِفْظِ الْفَرْجِ فَهُوَ مِنْ الزِّنى إِلاَّ هذِهِ الْآيَةَ؛ فَإِنَّهَا مِنَ النَّظَرِ.

ثُمَّ نَظَمَ مَا فَرَضَ عَلَى الْقَلْبِ وَاللِّسَانِ وَالسَّمْعِ وَالْبَصَرِ فِي آيَةٍ أُخْرى، فَقَالَ:( وَما كُنْتُمْ تَسْتَتِرُونَ أَنْ يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ وَلا أَبْصارُكُمْ وَلا جُلُودُكُمْ ) يَعْنِي بِالْجُلُودِ الْفُرُوجَ وَالْأَفْخَاذَ، وَقَالَ:( وَلا تَقْفُ ما لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلاً ) فَهذَا مَا فَرَضَ اللهُ عَلَى الْعَيْنَيْنِ مِنْ غَضِّ الْبَصَرِ عَمَّا حَرَّمَ اللهُ عَزَّ وَجَلَّ، وَهُوَ عَمَلُهُمَا، وَهُوَ مِنَ الْإِيمَانِ.

وَفَرَضَ اللهُ عَلَى الْيَدَيْنِ أَنْ لَايَبْطِشَ بِهِمَا إِلى مَا حَرَّمَ اللهُ، وَأَنْ يَبْطِشَ‌ بِهِمَا إِلى مَا أَمَرَ اللهُ عَزَّ وَجَلَّ، وَفَرَضَ عَلَيْهِمَا مِنَ الصَّدَقَةِ وَصِلَةِ الرَّحِمِ وَالْجِهَادِ فِي سَبِيلِ اللهِ وَالطَّهُورِ لِلصَّلَاةِ، فَقَالَ:( يا أَيُّهَا الَّذِينَ آمَنُوا إِذا قُمْتُمْ إِلَى الصَّلاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرافِقِ وَامْسَحُوا بِرُؤُسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ ) وَقَالَ:( فَإِذا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقابِ حَتّى إِذا أَثْخَنْتُمُوهُمْ فَشُدُّوا الْوَثاقَ فَإِمّا مَنًّا بَعْدُ وَإِمّا فِداءً حَتّى تَضَعَ الْحَرْبُ أَوْزارَها ) فَهذَا مَا فَرَضَ اللهُ عَلَى الْيَدَيْنِ؛ لِأَنَّ الضَّرْبَ مِنْ عِلَاجِهِمَا.

وَفَرَضَ عَلَى الرِّجْلَيْنِ أَنْ لَايَمْشِيَ بِهِمَا إِلى شَيْ‌ءٍ مِنْ مَعَاصِي اللهِ، وَفَرَضَ عَلَيْهِمَا الْمَشْيَ إِلى مَا يُرْضِي اللهَ عَزَّ وَجَلَّ، فَقَالَ:( وَلا تَمْشِ فِي الْأَرْضِ مَرَحاً إِنَّكَ لَنْ تَخْرِقَ الْأَرْضَ وَلَنْ تَبْلُغَ الْجِبالَ طُولاً ) وَقَالَ:( وَاقْصِدْ فِي مَشْيِكَ وَاغْضُضْ مِنْ صَوْتِكَ إِنَّ أَنْكَرَ الْأَصْواتِ لَصَوْتُ الْحَمِيرِ ) وَقَالَ ـ فِيمَا شَهِدَتِ الْأَيْدِي وَالْأَرْجُلُ عَلى أَنْفُسِهِمَا، وَعَلى أَرْبَابِهِمَا مِنْ تَضْيِيعِهِمَا لِمَا أَمَرَ اللهُ عَزَّ وَجَلَّ بِهِ، وَفَرَضَهُ عَلَيْهِمَا ـ:( الْيَوْمَ نَخْتِمُ عَلى أَفْواهِهِمْ وَتُكَلِّمُنا أَيْدِيهِمْ وَتَشْهَدُ أَرْجُلُهُمْ بِما كانُوا يَكْسِبُونَ ) فَهذَا أَيْضاً مِمَّا فَرَضَ اللهُ عَلَى الْيَدَيْنِ وَعَلَى الرِّجْلَيْنِ، وَهُوَ عَمَلُهُمَا، وَهُوَ مِنَ الْإِيمَانِ.

وَفَرَضَ عَلَى الْوَجْهِ السُّجُودَ لَهُ بِاللَّيْلِ وَالنَّهَارِ فِي مَوَاقِيتِ الصَّلَاةِ، فَقَالَ:( يا أَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا وَاسْجُدُوا وَاعْبُدُوا رَبَّكُمْ وَافْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ ) فَهذِهِ فَرِيضَةٌ جَامِعَةٌ عَلَى الْوَجْهِ وَالْيَدَيْنِ وَالرِّجْلَيْنِ، وَقَالَ فِي مَوْضِعٍ آخَرَ:( وَأَنَّ الْمَساجِدَ لِلّهِ فَلا تَدْعُوا مَعَ اللهِ أَحَداً ) وَقَالَ فِيمَا فَرَضَ عَلَى الْجَوَارِحِ مِنَ الطَّهُورِ وَالصَّلَاةِ بِهَا وَذلِكَ أَنَّ‌ اللهَ ـ عَزَّ وَجَلَّ ـ لَمَّا صَرَفَ نَبِيَّهُصلى‌الله‌عليه‌وآله‌وسلم إِلَى الْكَعْبَةِ عَنْ بَيْتِ الْمَقْدِسِ، فَأَنْزَلَ اللهُ عَزَّ وَجَلَّ:( وَما كانَ اللهُ لِيُضِيعَ إِيمانَكُمْ إِنَّ اللهَ بِالنّاسِ لَرَؤُفٌ رَحِيمٌ ) فَسَمَّى الصَّلَاةَ إِيمَاناً، فَمَنْ لَقِيَ اللهَ عَزَّ وَجَلَّ حَافِظاً لِجَوَارِحِهِ، مُوفِياً كُلَّ جَارِحَةٍ مِنْ جَوَارِحِهِ مَا فَرَضَ اللهُ عَزَّ وَجَلَّ عَلَيْهَا، لَقِيَ اللهَ عَزَّ وَجَلَّ مُسْتَكْمِلاً لِإِيمَانِهِ وَهُوَ مِنْ أَهْلِ الْجَنَّةِ؛ وَمَنْ خَانَ فِي شَيْ‌ءٍ مِنْهَا أَوْ تَعَدّى مَا أَمَرَ اللهُ عَزَّ وَجَلَّ فِيهَا، لَقِيَ اللهَ عَزَّ وَجَلَّ نَاقِصَ الْإِيمَانِ ».

قُلْتُ: قَدْ فَهِمْتُ نُقْصَانَ الْإِيمَانِ وَتَمَامَهُ، فَمِنْ أَيْنَ جَاءَتْ زِيَادَتُهُ؟

فَقَالَ: « قَوْلُ اللهِ عَزَّ وَجَلَّ:( وَإِذا ما أُنْزِلَتْ سُورَةٌ فَمِنْهُمْ مَنْ يَقُولُ أَيُّكُمْ زادَتْهُ هذِهِ إِيماناً فَأَمَّا الَّذِينَ آمَنُوا فَزادَتْهُمْ إِيماناً وَهُمْ يَسْتَبْشِرُونَ وَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ فَزادَتْهُمْ رِجْساً إِلَى رِجْسِهِمْ ) وَقَالَ:( نَحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُمْ بِالْحَقِّ إِنَّهُمْ فِتْيَةٌ آمَنُوا بِرَبِّهِمْ وَزِدْناهُمْ هُدىً ) وَلَوْ كَانَ كُلُّهُ وَاحِداً، لَازِيَادَةَ فِيهِ وَلَا نُقْصَانَ، لَمْ يَكُنْ لِأَحَدٍ مِنْهُمْ فَضْلٌ عَلَى الْآخَرِ، وَلَاسْتَوَتِ النِّعَمُ فِيهِ، وَلَاسْتَوَى النَّاسُ، وَبَطَلَ التَّفْضِيلُ، وَلكِنْ بِتَمَامِ الْإِيمَانِ دَخَلَ الْمُؤْمِنُونَ الْجَنَّةَ، وَبِالزِّيَادَةِ فِي الْإِيمَانِ تَفَاضَلَ الْمُؤْمِنُونَ بِالدَّرَجَاتِ عِنْدَ اللهِ، وَبِالنُّقْصَانِ دَخَلَ الْمُفَرِّطُونَ النَّارَ ».

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

‘I said to Abu Abd Allahasws ’ ‘أَيُّهَا الْعَالِمُ ’ O Scholar, tell me which deed is more virtuous before Allahazwj ? ’ Heasws said. ‘It is the deed without which Allahazwj does not Accept any (deed). ‘

I asked, ‘What is that? ’ Heasws said, ‘الْإِيمَانُ ’ Emān1 in Allahazwj besides whom no one deserves to be worshipped. It (Emān) is the highest in degree among the deeds, the most valuable among them and the top-most among them in (matters of) reward. ‘ I then said, ‘Please, tell me then about the Emān. Is it deeds or it is words without deeds? ’

‘The Imamasws replied: ‘All of the Emān is deeds and certain parts of such deeds are words. Allahazwj has made it obligatory as is explained in His book. Its ‘نُورُ ’ Noor (Divine Guidance)2 is clear, its evidence is well established. The (Holy) Book testifies to it for one, and calls one to it. ‘

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

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

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

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

What is made obligatory for the heart of Emān is affirmation, recognition and the formation of Emān, consent and submission to the fact that no one deserves to be worshipped except Allahazwj Who is One and has no partner. Heazwj is the One and only. Heazwj has not Taken any companion and children. That Muhammadsaww is Hisazwj servant and Rasoolsaww , hesaww and hissaww familyasws being’Alayhim al-Salam, and to affirm that whatever hesaww has brought is from Allahazwj , be it about a Prophetas or a Book. That is what Allahazwj has Made obligatory for the heart; the task of affirmation and recognition, which is it’s deed. This is stated in the Words of Allahazwj , ‘but his heart is confident about his Emān. However, those whose breasts have become open to disbelief (16: 106)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Allahazwj has Said, ‘(O Muhammadsaww ), tell the believing men to cast down their eyes and guard their carnal desires. ‘ (24: 30)

Allahazwj has Prohibited looking at the privacy of one’s brother and to keep one’s privacy protected from the onlookers.

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

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

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

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

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

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

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

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

This is what Allahazwj has Made Obligatory for the hands; striking is their task.

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

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

This is also what Allahazwj has Made obligatory for the hands and the legs and this is their deed and it is of Emān.

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

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

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

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

Had Emān been the same and without any difference in defects and in perfections no one of them would have had any distinction over the others and the favours would have been equal to all. People had been all equal and excellence would become void. However, with perfection in Emān makes Momins to enter paradise. By increase in Emān the Momins excel in degrees before Allahazwj and for the defect in Emān the mischievous go in fire’.3

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ أَبِيهِ؛ وَمُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى جَمِيعاً، عَنِ الْبَرْقِيِّ، عَنِ النَّضْرِ بْنِ سُوَيْدٍ، عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ، عَنْ عُبَيْدِ اللهِ بْنِ الْحَسَنِ، عَنِ الْحَسَنِ بْنِ هَارُونَ، قَالَ: قَالَ لِي أَبُو عَبْدِ اللهِعليه‌السلام : «( إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلاً ) » قَالَ: « يُسْأَلُ السَّمْعُ عَمَّا سَمِعَ، وَالْبَصَرُ عَمَّا نَظَرَ إِلَيْهِ، وَالْفُؤَادُ عَمَّا عَقَدَ عَلَيْهِ ».

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

‘Abu Abdullahasws said to me’The hearing, and the vision, and the heart, they would be Questioned. The hearing would be Questioned about what it heard, and the vision about what it looked at, and the heart about what it held on to’.4

3. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ صَفْوَانَ أَوْ غَيْرِهِ، عَنِ الْعَلَاءِ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الْإِيمَانِ، فَقَالَ: « شَهَادَةُ أَنْ لَا إِلهَ إِلاَّ اللهُ، وَالْإِقْرَارُ بِمَا جَاءَ مِنْ عِنْدِ اللهِ، وَمَا اسْتَقَرَّ فِي الْقُلُوبِ مِنَ التَّصْدِيقِ بِذلِكَ ».

قَالَ: قُلْتُ: الشَّهَادَةُ أَلَيْسَتْ عَمَلاً؟ قَالَ: « بَلى ». قُلْتُ: الْعَمَلُ مِنَ الْإِيمَانِ؟ قَالَ: « نَعَمْ، الْإِيمَانُ لَايَكُونُ إِلاَّ بِعَمَلٍ، وَالْعَمَلُ مِنْهُ، وَلَا يَثْبُتُ الْإِيمَانُ إِلاَّ بِعَمَلٍ ».

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

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about the Emān. So heasws said: ‘The testimony that there is no god except for Allahazwj and that Muhammadsaww is Hisazwj Rasoolsaww , and the acknowledgement with whatever hesaww came with from the Presence of Allahazwj , and what settles in the hearts from the ratification of that’.

He (the narrator) said, ‘I said, ‘The testimony, is it not a deed? ’ Heasws said: ‘Yes’. I said, ‘The deeds is from the Emān? ’ Heasws said: ‘Yes, the Emān cannot happen to be except with a deed, and the deed is from it, and the Emān is not affirmed except with a deed’.5

4. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ عَبْدِ اللهِ بْنِ مُسْكَانَ، عَنْ بَعْضِ أَصْحَابِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قُلْتُ لَهُ: مَا الْإِسْلَامُ؟

فَقَالَ: « دِينُ اللهِ اسْمُهُ الْإِسْلَامُ، وَهُوَ دِينُ اللهِ قَبْلَ أَنْ تَكُونُوا حَيْثُ كُنْتُمْ، وَبَعْدَ أَنْ تَكُونُوا، فَمَنْ أَقَرَّ بِدِينِ اللهِ فَهُوَ مُسْلِمٌ؛ وَمَنْ عَمِلَ بِمَا أَمَرَ اللهُ ـ عَزَّ وَجَلَّ ـ بِهِ فَهُوَ مُؤْمِنٌ ».

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

(It has been narrated) from Abu Abdullahasws , said, ‘I said to himasws , ‘What is Al-Islām? ’ So Heasws said: ‘Religion of Allahazwj . It’s name is Al-Islām, and it was the Religion of Allahazwj before you happened to be, where you are, and after you. So the one who acknowledges by the Religion of Allahazwj , so he is a Muslim, and the one who acts in accordance with whatever Allahazwj Mighty and Majestic Commanded with, so he is’Momin’ (a Believer)’.6

5. عَنْهُ، عَنْ‌ أَبِيهِ، عَنِ النَّضْرِ بْنِ سُوَيْدٍ، عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ، عَنْ أَيُّوبَ بْنِ الْحُرِّ، عَنْ أَبِي بَصِيرٍ، قَالَ: كُنْتُ عِنْدَ أَبِي جَعْفَرٍعليه‌السلام ، فَقَالَ لَهُ سَلاَّمٌ: إِنَّ خَيْثَمَةَ ابْنَ أَبِي خَيْثَمَةَ يُحَدِّثُنَا عَنْكَ أَنَّهُ سَأَلَكَ عَنِ الْإِسْلَامِ، فَقُلْتَ لَهُ: إِنَّ الْإِسْلَامَ مَنِ اسْتَقْبَلَ قِبْلَتَنَا، وَشَهِدَ شَهَادَتَنَا، وَنَسَكَ نُسُكَنَا، وَوَالى وَلِيَّنَا، وَعَادى عَدُوَّنَا؛ فَهُوَ مُسْلِمٌ؟ فَقَالَ: « صَدَقَ خَيْثَمَةُ ».

قُلْتُ: وَسَأَلَكَ عَنِ الْإِيمَانِ، فَقُلْتَ: الْإِيمَانُ بِاللهِ، وَالتَّصْدِيقُ بِكِتَابِ اللهِ، وَأَنْ لَا يُعْصَى اللهُ ؟ فَقَالَ: « صَدَقَ خَيْثَمَةُ ».

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

‘I was in the presence of Abu Ja’farasws , so Sallam said to himasws , ‘Khaysama Ibn Abu Khaysama narrated from youasws that he asked youasws about Al-Islām. So youasws said to him: ‘Al-Islām is from the acceptance of ourasws Qiblah, and testify ‘شَهَادَتَنَا ’ ourasws testimonies, and performing ourasws rituals, and befriend ourasws friends, and be inimical to ourasws enemies, so (only then) he become a Muslim’. So heasws said: ‘Khaysama spoke the truth’. I said, ‘And he asked youasws about the Emān, so youasws said: ‘The Emān in Allahazwj , and the ratification with the Book of Allahazwj , and that he would not disobey Allahazwj ’. So heasws said: ‘Khaysama spoke the truth’.7

6. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ جَمِيلِ بْنِ دَرَّاجٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الْإِيمَانِ، فَقَالَ: « شَهَادَةُ أَنْ لَا إِلهَ إِلاَّ اللهُ، وَأَنَّ مُحَمَّداً رَسُولُ اللهِ ».

قَالَ: قُلْتُ: أَلَيْسَ هذَا عَمَلٌ ؟ قَالَ: « بَلى ». قُلْتُ: فَالْعَمَلُ مِنَ الْإِيمَانِ؟ قَالَ: « لَا يَثْبُتُ لَهُ الْإِيمَانُ إِلاَّ بِالْعَمَلِ، وَالْعَمَلُ مِنْهُ ».

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

‘I asked Abu Abdullahasws about the Emān, so heasws said: ‘The testimony that there is no God except for Allahazwj and that Muhammadsaww is Rasoolsaww of Allahazwj ’. I said, ‘Is this not a deed? ’ Heasws said: ‘Yes’. I said, ‘So the deed is from the Emān? ’ Heasws said: ‘The Emān would not be affirmed for him except with the deed, and the deed is from it’ (the Emān).8

7. بَعْضُ أَصْحَابِنَا، عَنْ عَلِيِّ بْنِ الْعَبَّاسِ، عَنْ عَلِيِّ بْنِ مُيَسِّرٍ، عَنْ حَمَّادِ بْنِ عَمْرٍو النَّصِيبِيِّ، قَالَ: سَأَلَ رَجُلٌ الْعَالِمَعليه‌السلام ، فَقَالَ: أَيُّهَا الْعَالِمُ، أَخْبِرْنِي أَيُّ الْأَعْمَالِ أَفْضَلُ عِنْدَ اللهِ؟

قَالَ: « مَا لَايُقْبَلُ عَمَلٌ إِلاَّ بِهِ » فَقَالَ: وَمَا ذلِكَ؟ قَالَ: « الْإِيمَانُ بِاللهِ الَّذِي‌ هُوَ أَعْلَى الْأَعْمَالِ دَرَجَةً، وَأَسْنَاهَا حَظّاً، وَأَشْرَفُهَا مَنْزِلَةً ».

قُلْتُ: أَخْبِرْنِي عَنِ الْإِيمَانِ: أَقَوْلٌ وَعَمَلٌ، أَمْ قَوْلٌ بِلَا عَمَلٍ؟

قَالَ: « الْإِيمَانُ عَمَلٌ كُلُّهُ، وَالْقَوْلُ بَعْضُ ذلِكَ الْعَمَلِ، بِفَرْضٍ مِنَ اللهِ، بَيَّنَهُ فِي كِتَابِهِ، وَاضِحٍ نُورُهُ، ثَابِتَةٍ حُجَّتُهُ، يَشْهَدُ بِهِ الْكِتَابُ، وَيَدْعُو إِلَيْهِ ».

قُلْتُ: صِفْ لِي ذلِكَ حَتّى أَفْهَمَهُ.

فَقَالَ: « إِنَّ الْإِيمَانَ حَالَاتٌ وَدَرَجَاتٌ وَطَبَقَاتٌ وَمَنَازِلُ، فَمِنْهُ التَّامُّ الْمُنْتَهِي تَمَامُهُ، وَمِنْهُ النَّاقِصُ الْمُنْتَهِي نُقْصَانُهُ، وَمِنْهُ الزَّائِدُ الرَّاجِحُ زِيَادَتُهُ ».

قُلْتُ: وَإِنَّ الْإِيمَانَ لَيَتِمُّ وَيَزِيدُ وَيَنْقُصُ ؟ قَالَ: « نَعَمْ ». قُلْتُ: وَ كَيْفَ ذلِكَ؟ قَالَ: « إِنَّ اللهَ ـ تَبَارَكَ وَتَعَالى ـ فَرَضَ الْإِيمَانَ عَلى جَوَارِحِ بَنِي آدَمَ، وَقَسَّمَهُ عَلَيْهَا، وَفَرَّقَهُ عَلَيْهَا؛ فَلَيْسَ مِنْ جَوَارِحِهِمْ جَارِحَةٌ إِلاَّ وَهِيَ مُوَكَّلَةٌ مِنَ الْإِيمَانِ بِغَيْرِ مَا وُكِّلَتْ بِهِ أُخْتُهَا، فَمِنْهَا قَلْبُهُ الَّذِي بِهِ يَعْقِلُ وَيَفْقَهُ وَيَفْهَمُ، وَهُوَ أَمِيرُ بَدَنِهِ الَّذِي لَاتُورَدُ الْجَوَارِحُ وَلَا تَصْدُرُ إِلاَّ عَنْ رَأْيِهِ وَأَمْرِهِ، وَمِنْهَا يَدَاهُ اللَّتَانِ يَبْطِشُ بِهِمَا، وَرِجْلَاهُ اللَّتَانِ يَمْشِي بِهِمَا، وَفَرْجُهُ الَّذِي الْبَاهُ مِنْ قِبَلِهِ، وَلِسَانُهُ الَّذِي يَنْطِقُ بِهِ الْكِتَابُ، وَيَشْهَدُ بِهِ عَلَيْهَا، وَعَيْنَاهُ اللَّتَانِ يُبْصِرُ بِهِمَا، وَأُذُنَاهُ اللَّتَانِ يَسْمَعُ بِهِمَا.

وَفَرَضَ عَلَى الْقَلْبِ غَيْرَ مَا فَرَضَ عَلَى اللِّسَانِ، وَفَرَضَ عَلَى اللِّسَانِ غَيْرَ مَا فَرَضَ عَلَى الْعَيْنَيْنِ، وَفَرَضَ عَلَى الْعَيْنَيْنِ غَيْرَ مَا فَرَضَ عَلَى السَّمْعِ، وَفَرَضَ عَلَى السَّمْعِ غَيْرَ مَا فَرَضَ عَلَى الْيَدَيْنِ، وَفَرَضَ عَلَى الْيَدَيْنِ غَيْرَ مَا فَرَضَ عَلَى الرِّجْلَيْنِ، وَفَرَضَ عَلَى الرِّجْلَيْنِ غَيْرَ مَا فَرَضَ عَلَى الْفَرْجِ، وَفَرَضَ عَلَى الْفَرْجِ غَيْرَ مَا فَرَضَ عَلَى الْوَجْهِ.

فَأَمَّا مَا فَرَضَ عَلَى الْقَلْبِ مِنَ الْإِيمَانِ، فَالْإِقْرَارُ وَالْمَعْرِفَةُ وَالتَّصْدِيقُ وَالتَّسْلِيمُ وَالْعَقْدُ وَالرِّضَا بِأَنْ لَا إِلهَ إِلاَّ اللهُ وَحْدَهُ لَاشَرِيكَ لَهُ، أَحَداً صَمَداً، لَمْ يَتَّخِذْ صَاحِبَةً وَلَا وَلَداً، وَأَنَّ مُحَمَّداًصلى‌الله‌عليه‌وآله‌وسلم عَبْدُهُ وَرَسُولُهُ ».

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

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

I said, ‘Inform me about the Emān, is it a speech and a deed, or is it a speech without a deed? ’ Heasws said: ‘The Emān is a deed, all of it, and the speech, some of that is the deed by an Imposition from Allahazwj Explained in Hisazwj Book. Its Light is clear, and its argument is affirm. The Book Testifies with it and calls towards Himazwj ’. I said, ‘Described that to me until I understand it’.

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

Heasws said: ‘Allahazwj Blessed and High Imposed the Emān upon the body parts of the children of Adamas , and Distributed it upon them, and Separated it upon them. Thus, there is no body part from their body parts except that it has been Allocated from the Emān with other than what its counterpart (Kufr) has been Allocated with.

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

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

So, as for what Allahazwj Imposed upon the heart from the Emān, so it is the acknowledgement, and the recognition, and the ratification, and the submission, and the oath, and the satisfaction with that there is no god except for Allahazwj Alone, there being no associates for Himazwj , One, Last, neither having Taken a companion nor a child, and that Muhammadsaww is Hisazwj servant and Hisazwj Rasoolsaww ’.9

8. مُحَمَّدُ بْنُ الْحَسَنِ، عَنْ بَعْضِ أَصْحَابِنَا، عَنِ الْأَشْعَثِ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ حَفْصِ بْنِ خَارِجَةَ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ ـ وَسَأَلَهُ رَجُلٌ عَنْ قَوْلِ‌ الْمُرْجِئَةِ فِي الْكُفْرِ وَالْإِيمَانِ، وَقَالَ: إِنَّهُمْ يَحْتَجُّونَ عَلَيْنَا، وَيَقُولُونَ: كَمَا أَنَّ الْكَافِرَ عِنْدَنَا هُوَ الْكَافِرُ عِنْدَ اللهِ، فَكَذلِكَ نَجِدُ الْمُؤْمِنَ إِذَا أَقَرَّ بِإِيمَانِهِ أَنَّهُ عِنْدَ اللهِ مُؤْمِنٌ ـ فَقَالَ: « سُبْحَانَ اللهِ! وَكَيْفَ يَسْتَوِي هذَانِ؟! وَالْكُفْرُ إِقْرَارٌ مِنَ الْعَبْدِ، فَلَا يُكَلَّفُ بَعْدَ إِقْرَارِهِ بِبَيِّنَةٍ، وَالْإِيمَانُ دَعْوًى لَايَجُوزُ إِلاَّ بِبَيِّنَةٍ، وَبَيِّنَتُهُ عَمَلُهُ وَنِيَّتُهُ، فَإِذَا اتَّفَقَا فَالْعَبْدُ عِنْدَ اللهِ مُؤْمِنٌ، وَالْكُفْرُ مَوْجُودٌ بِكُلِّ جِهَةٍ مِنْ هذِهِ الْجِهَاتِ الثَّلَاثِ: مِنْ نِيَّةٍ، أَوْ قَوْلٍ، أَوْ عَمَلٍ، وَالْأَحْكَامُ تَجْرِي عَلَى الْقَوْلِ وَالْعَمَلِ، فَمَا أَكْثَرَ مَنْ يَشْهَدُ لَهُ الْمُؤْمِنُونَ بِالْإِيمَانِ، وَيَجْرِي عَلَيْهِ أَحْكَامُ الْمُؤْمِنِينَ وَهُوَ عِنْدَ اللهِ كَافِرٌ، وَقَدْ أَصَابَ مَنْ أَجْرى عَلَيْهِ أَحْكَامَ الْمُؤْمِنِينَ بِظَاهِرِ قَوْلِهِ وَعَمَلِهِ ».

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

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

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

And the disbelief is present in every direction from these three directions – from an intention, or speech, or deed. And the Ordinances would flow upon the speech as well as from the deed. So how often the Momins testify for someone as having belief (Emān), and the Ordinances of the Momins flow upon him, (but) he is a disMomin in the Presence of Allahazwj ; and he would be correct, the one who applies the Ordinances of the Momins upon him (going by the) aparent of his words and his deeds’.10

19- بَابُ السَّبْقِ إِلَى الْإِيمَانِ

Chapter 19 – The preceding (racing) to the Emān

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ بَكْرِ بْنِ صَالِحٍ، عَنِ الْقَاسِمِ بْنِ بُرَيْدٍ، قَالَ: حَدَّثَنَا أَبُو عَمْرٍو الزُّبَيْرِيُّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قُلْتُ لَهُ: إِنَّ لِلْإِيمَانِ دَرَجَاتٍ وَمَنَازِلَ‌ يَتَفَاضَلُ الْمُؤْمِنُونَ فِيهَا عِنْدَ اللهِ؟ قَالَ: « نَعَمْ ». قُلْتُ: صِفْهُ لِي ـ رَحِمَكَ اللهُ ـ حَتّى أَفْهَمَهُ.

قَالَ: « إِنَّ اللهَ سَبَّقَ بَيْنَ الْمُؤْمِنِينَ كَمَا يُسَبَّقُ بَيْنَ الْخَيْلِ يَوْمَ الرِّهَانِ، ثُمَّ فَضَّلَهُمْ عَلى دَرَجَاتِهِمْ فِي السَّبْقِ إِلَيْهِ، فَجَعَلَ كُلَّ امْرِىً مِنْهُمْ عَلى دَرَجَةِ سَبْقِهِ، لَايَنْقُصُهُ فِيهَا مِنْ حَقِّهِ، وَلَا يَتَقَدَّمُ مَسْبُوقٌ سَابِقاً، وَلَا مَفْضُولٌ فَاضِلاً، تَفَاضَلَ بِذلِكَ أَوَائِلُ هذِهِ الْأُمَّةِ وَ أَوَاخِرُهَا، وَلَوْ لَمْ يَكُنْ لِلسَّابِقِ إِلَى الْإِيمَانِ فَضْلٌ عَلَى الْمَسْبُوقِ، إِذاً لَلَحِقَ آخِرُ هذِهِ الْأُمَّةِ أَوَّلَهَا، نَعَمْ، وَلَتَقَدَّمُوهُمْ إِذَا لَمْ يَكُنْ لِمَنْ سَبَقَ إِلَى الْإِيمَانِ الْفَضْلُ عَلى مَنْ أَبْطَأَ عَنْهُ، وَلكِنْ بِدَرَجَاتِ الْإِيمَانِ قَدَّمَ اللهُ السَّابِقِينَ، وَبِالْإِبْطَاءِ عَنِ الْإِيمَانِ أَخَّرَ اللهُ الْمُقَصِّرِينَ؛ لِأَنَّا نَجِدُ مِنَ الْمُؤْمِنِينَ مِنَ الْآخِرِينَ مَنْ هُوَ أَكْثَرُ عَمَلاً مِنَ الْأَوَّلِينَ، وَأَكْثَرُهُمْ صَلَاةً وَصَوْماً وَحَجّاً وَزَكَاةً وَجِهَاداً وَإِنْفَاقاً، وَلَوْ لَمْ يَكُنْ سَوَابِقُ يَفْضُلُ بِهَا الْمُؤْمِنُونَ بَعْضُهُمْ بَعْضاً عِنْدَ اللهِ، لَكَانَ الْآخِرُونَ بِكَثْرَةِ الْعَمَلِ مُقَدَّمِينَ عَلَى الْأَوَّلِينَ، وَلكِنْ أَبَى اللهُ ـ عَزَّ وَجَلَّ ـ أَنْ يُدْرِكَ آخِرُ دَرَجَاتِ الْإِيمَانِ أَوَّلَهَا، وَيُقَدَّمَ فِيهَا مَنْ أَخَّرَ اللهُ، أَوْ يُؤَخَّرَ فِيهَا مَنْ قَدَّمَ اللهُ ».

قُلْتُ: أَخْبِرْنِي عَمَّا نَدَبَ اللهُ ـ عَزَّ وَجَلَّ ـ الْمُؤْمِنِينَ إِلَيْهِ مِنَ الِاسْتِبَاقِ إِلَى الْإِيمَانِ.

فَقَالَ: « قَوْلُ اللهِ عَزَّ وَجَلَّ:( سابِقُوا إِلى مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُها كَعَرْضِ السَّماءِ وَالْأَرْضِ أُعِدَّتْ لِلَّذِينَ آمَنُوا بِاللهِ وَرُسُلِهِ ) وَ قَالَ:( وَالسّابِقُونَ السّابِقُونَ أُولئِكَ الْمُقَرَّبُونَ ) وَ قَالَ:( وَالسّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهاجِرِينَ وَالْأَنْصارِ وَالَّذِينَ اتَّبَعُوهُمْ بِإِحْسانٍ رَضِيَ اللهُ عَنْهُمْ وَرَضُوا عَنْهُ ) فَبَدَأَ بِالْمُهَاجِرِينَ الْأَوَّلِينَ عَلى دَرَجَةِ سَبْقِهِمْ، ثُمَّ ثَنّى بِالْأَنْصَارِ، ثُمَّ ثَلَّثَ بِالتَّابِعِينَ لَهُمْ بِإِحْسَانٍ، فَوَضَعَ كُلَّ قَوْمٍ عَلى قَدْرِ دَرَجَاتِهِمْ وَمَنَازِلِهِمْ عِنْدَهُ.

ثُمَّ ذَكَرَ مَا فَضَّلَ اللهُ ـ عَزَّ وَجَلَّ ـ بِهِ أَوْلِيَاءَهُ بَعْضَهُمْ عَلى بَعْضٍ، فَقَالَ عَزَّ وَجَلَّ:( تِلْكَ الرُّسُلُ فَضَّلْنا بَعْضَهُمْ عَلى بَعْضٍ مِنْهُمْ مَنْ كَلَّمَ اللهُ وَرَفَعَ بَعْضَهُمْ ) (فوق بعض)( دَرَجاتٍ ) إِلى آخِرِ الْآيَةِ. وَقَالَ:( وَلَقَدْ فَضَّلْنا بَعْضَ النَّبِيِّينَ عَلى بَعْضٍ ) وَقَالَ:( انْظُرْ كَيْفَ فَضَّلْنا بَعْضَهُمْ عَلى بَعْضٍ وَلَلْآخِرَةُ أَكْبَرُ دَرَجاتٍ وَأَكْبَرُ تَفْضِيلاً ) وَقَالَ:( هُمْ دَرَجاتٌ عِنْدَ اللهِ ) وَقَالَ:( وَيُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ ) وَقَالَ:( الَّذِينَ آمَنُوا وَهاجَرُوا وَجاهَدُوا فِي سَبِيلِ اللهِ بِأَمْوالِهِمْ وَأَنْفُسِهِمْ أَعْظَمُ دَرَجَةً عِنْدَ اللهِ ) وَقَالَ:( وَفَضَّلَ اللهُ الْمُجاهِدِينَ عَلَى الْقاعِدِينَ أَجْراً عَظِيماً دَرَجاتٍ مِنْهُ وَمَغْفِرَةً وَرَحْمَةً ) وَقَالَ:( لا يَسْتَوِي مِنْكُمْ مَنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَقاتَلَ أُولئِكَ أَعْظَمُ دَرَجَةً مِنَ الَّذِينَ أَنْفَقُوا مِنْ بَعْدُ وَقاتَلُوا ) وَقَالَ:( يَرْفَعِ اللهُ الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجاتٍ ) وَقَالَ:( ذلِكَ بِأَنَّهُمْ لا يُصِيبُهُمْ ظَمَأٌ وَلا نَصَبٌ وَلا مَخْمَصَةٌ فِي سَبِيلِ اللهِ وَلا يَطَؤُنَ مَوْطِئاً يَغِيظُ الْكُفّارَ وَلا يَنالُونَ مِنْ عَدُوٍّ نَيْلاً إِلاّ كُتِبَ لَهُمْ بِهِ عَمَلٌ صالِحٌ ) وَقَالَ:( وما تُقَدِّمُوا لِأَنْفُسِكُمْ مِنْ خَيْرٍ تَجِدُوهُ عِنْدَ اللهِ ) وَقَالَ:( فَمَنْ يَعْمَلْ مِثْقالَ ذَرَّةٍ خَيْراً يَرَهُ وَمَنْ يَعْمَلْ مِثْقالَ ذَرَّةٍ شَرًّا يَرَهُ ) فَهذَا ذِكْرُ دَرَجَاتِ الْإِيمَانِ وَمَنَازِلِهِ عِنْدَ اللهِ عَزَّ وَجَلَّ ».

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

(It has been narrated) from Abu Abdullahasws , said, ‘I said to himasws , ‘Are there for the Emān, levels and status the Momins can have superiority regarding these in the Presence of Allahazwj ?’ Heasws said: ‘Yes’. I said, ‘Describe it to me, may Allahazwj Have Mercy on youasws , until I understand it. Heasws said: ‘Allahazwj Made a race to be between the Momins just as there is a race between the cavalry horses on the day of the contest. Then Heazwj Preferred them upon their levels in their race to Himazwj . So Heazwj Made every person from them upon a Level of his race, not Reducing him from his right, nor does the one lagging behind precede the preceding one, nor does the inferior (precede the) preceding one.

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

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

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

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

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

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

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

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

So this is a mention of the levels of the Emān and its status in the Presence of Allahazwj Mighty and Majestic’.11

20- بَابُ دَرَجَاتِ الْإِيمَانِ

Chapter 20 – Levels of the Emān

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ عَمَّارِ بْنِ أَبِي الْأَحْوَصِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ وَضَعَ الْإِيمَانَ عَلى سَبْعَةِ أَسْهُمٍ: عَلَى الْبِرِّ، وَالصِّدْقِ، وَالْيَقِينِ، وَالرِّضَا، وَالْوَفَاءِ، وَالْعِلْمِ، وَالْحِلْمِ، ثُمَّ قَسَمَ ذلِكَ بَيْنَ النَّاسِ، فَمَنْ جَعَلَ فِيهِ هذِهِ السَّبْعَةَ الْأَسْهُمِ، فَهُوَ كَامِلٌ مُحْتَمِلٌ، وَ قَسَمَ لِبَعْضِ النَّاسِ السَّهْمَ، وَلِبَعْضٍ السَّهْمَيْنِ، وَلِبَعْضٍ الثَّلَاثَةَ حَتَّى انْتَهَوْا إِلَى السَّبْعَةِ ». ثُمَّ قَالَ: « لَا تَحْمِلُوا عَلى صَاحِبِ السَّهْمِ سَهْمَيْنِ، وَلَا عَلى صَاحِبِ السَّهْمَيْنِ ثَلَاثَةً؛ فَتَبْهَضُوهُمْ ». ثُمَّ قَالَ كَذلِكَ حَتّى‌ يَنْتَهِيَ إِلَى السَّبْعَةِ

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

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

Then heasws said: ‘Do not burden upon the owner of the one portion with (the obligations of) two portions, nor upon the owner of the two portions, with the three, so you would break them’. Then heasws said: ‘It is like that until it ends up to the seven’.12

2. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ؛ وَمُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى جَمِيعاً، عَنِ ابْنِ فَضَّالٍ، عَنِ الْحَسَنِ بْنِ الْجَهْمِ، عَنْ أَبِي الْيَقْظَانِ، عَنْ يَعْقُوبَ بْنِ الضَّحَّاكِ ـ: رَجُلٍ مِنْ أَصْحَابِنَا ـ سَرَّاجٍ وَكَانَ خَادِماً لِأَبِي عَبْدِ اللهِعليه‌السلام ـ قَالَ: بَعَثَنِي أَبُو عَبْدِ اللهِعليه‌السلام فِي حَاجَةٍ ـ وَهُوَ بِالْحِيرَةِ ـ أَنَا وَجَمَاعَةً مِنْ مَوَالِيهِ، قَالَ: فَانْطَلَقْنَا فِيهَا، ثُمَّ رَجَعْنَا مُغْتَمِّينَ، قَالَ: وَكَانَ فِرَاشِي فِي‌ الْحَائِرِ الَّذِي كُنَّا فِيهِ نُزُولاً، فَجِئْتُ ـ وَأَنَا بِحَالٍ ـ فَرَمَيْتُ بِنَفْسِي، فَبَيْنَا أَنَا كَذلِكَ إِذَا أَنَا بِأَبِي عَبْدِ اللهِعليه‌السلام قَدْ أَقْبَلَ، قَالَ: فَقَالَ: « قَدْ أَتَيْنَاكَ »، أَوْ قَالَ: « جِئْنَاكَ »، فَاسْتَوَيْتُ جَالِساً، وَجَلَسَ عَلى صَدْرِ فِرَاشِي، فَسَأَلَنِي عَمَّا بَعَثَنِي لَهُ، فَأَخْبَرْتُهُ، فَحَمِدَ اللهَ.

ثُمَّ جَرى ذِكْرُ قَوْمٍ، فَقُلْتُ: جُعِلْتُ فِدَاكَ، إِنَّا نَبْرَأُ مِنْهُمْ؛ إِنَّهُمْ لَايَقُولُونَ مَا نَقُولُ، قَالَ: فَقَالَ: « يَتَوَلَّوْنَا وَلَا يَقُولُونَ مَا تَقُولُونَ، تَبْرَؤُونَ مِنْهُمْ؟ » قَالَ: قُلْتُ: نَعَمْ، قَالَ: « فَهُوَ ذَا عِنْدَنَا مَا لَيْسَ عِنْدَكُمْ، فَيَنْبَغِي لَنَا أَنْ نَبْرَأَ مِنْكُمْ؟ » قَالَ: قُلْتُ: لَا، جُعِلْتُ فِدَاكَ، قَالَ: « وَ هُوَ ذَا عِنْدَ اللهِ مَا لَيْسَ عِنْدَنَا، أَفَتَرَاهُ اطَّرَحَنَا ؟ » قَالَ: قُلْتُ: لَاوَاللهِ‌ جُعِلْتُ فِدَاكَ، مَا نَفْعَلُ ؟

قَالَ: « فَتَوَلَّوْهُمْ وَلَا تَبَرَّؤُوا مِنْهُمْ؛ إِنَّ مِنَ الْمُسْلِمِينَ مَنْ لَهُ سَهْمٌ، وَمِنْهُمْ مَنْ لَهُ سَهْمَانِ، وَمِنْهُمْ مَنْ لَهُ ثَلَاثَةُ أَسْهُمٍ، وَمِنْهُمْ مَنْ لَهُ أَرْبَعَةُ أَسْهُمٍ، وَمِنْهُمْ مَنْ لَهُ خَمْسَةُ أَسْهُمٍ، وَمِنْهُمْ مَنْ لَهُ سِتَّةُ أَسْهُمٍ، وَمِنْهُمْ مَنْ لَهُ سَبْعَةُ أَسْهُمٍ، فَلَيْسَ يَنْبَغِي أَنْ يُحْمَلَ صَاحِبُ السَّهْمِ عَلى مَا عَلَيْهِ صَاحِبُ السَّهْمَيْنِ، وَلَا صَاحِبُ السَّهْمَيْنِ عَلى مَا عَلَيْهِ صَاحِبُ الثَّلَاثَةِ، وَلَا صَاحِبُ الثَّلَاثَةِ عَلى مَا عَلَيْهِ صَاحِبُ الْأَرْبَعَةِ، وَلَا صَاحِبُ الْأَرْبَعَةِ عَلى مَا عَلَيْهِ صَاحِبُ الْخَمْسَةِ، وَلَا صَاحِبُ الْخَمْسَةِ عَلى مَا عَلَيْهِ صَاحِبُ السِّتَّةِ، وَلَا صَاحِبُ السِّتَّةِ عَلى مَا عَلَيْهِ صَاحِبُ السَّبْعَةِ.

وَسَأَضْرِبُ لَكَ مَثَلاً: إِنَّ رَجُلاً كَانَ لَهُ جَارٌ وَكَانَ نَصْرَانِيّاً، فَدَعَاهُ إِلَى الْإِسْلَامِ، وَزَيَّنَهُ لَهُ، فَأَجَابَهُ، فَأَتَاهُ سُحَيْراً، فَقَرَعَ عَلَيْهِ الْبَابَ، فَقَالَ لَهُ: مَنْ هذَا؟ قَالَ: أَنَا فُلَانٌ، قَالَ: وَمَا حَاجَتُكَ؟ فَقَالَ: تَوَضَّأْ، وَالْبَسْ ثَوْبَيْكَ، وَمُرَّ بِنَا إِلَى الصَّلَاةِ، قَالَ: فَتَوَضَّأَ، وَلَبِسَ ثَوْبَيْهِ، وَخَرَجَ مَعَهُ، قَالَ: فَصَلَّيَا مَا شَاءَ اللهُ، ثُمَّ صَلَّيَا الْفَجْرَ، ثُمَّ مَكَثَا حَتّى أَصْبَحَا، فَقَامَ الَّذِي كَانَ نَصْرَانِيّاً يُرِيدُ مَنْزِلَهُ، فَقَالَ لَهُ الرَّجُلُ: أَيْنَ تَذْهَبُ؟ النَّهَارُ قَصِيرٌ، وَالَّذِي بَيْنَكَ وَبَيْنَ الظُّهْرِ قَلِيلٌ، قَالَ: فَجَلَسَ مَعَهُ إِلى أَنْ صَلَّى الظُّهْرَ، ثُمَّ قَالَ: وَمَا بَيْنَ الظُّهْرِ وَالْعَصْرِ قَلِيلٌ، فَاحْتَبَسَهُ حَتّى صَلَّى الْعَصْرَ، قَالَ: ثُمَّ قَامَ، وَأَرَادَ أَنْ يَنْصَرِفَ إِلى مَنْزِلِهِ، فَقَالَ لَهُ: إِنَّ هذَا آخِرُ النَّهَارِ، وَأَقَلُّ مِنْ أَوَّلِهِ، فَاحْتَبَسَهُ‌ حَتّى صَلَّى الْمَغْرِبَ، ثُمَّ أَرَادَ أَنْ يَنْصَرِفَ إِلى مَنْزِلِهِ، فَقَالَ لَهُ: إِنَّمَا بَقِيَتْ صَلَاةٌ وَاحِدَةٌ، قَالَ: فَمَكَثَ حَتّى صَلَّى الْعِشَاءَ الْآخِرَةَ، ثُمَّ تَفَرَّقَا.

فَلَمَّا كَانَ سُحَيْراً غَدَا عَلَيْهِ، فَضَرَبَ عَلَيْهِ الْبَابَ، فَقَالَ: مَنْ هذَا؟ قَالَ: أَنَا فُلَانٌ، قَالَ: وَمَا حَاجَتُكَ ؟ قَالَ: تَوَضَّأْ، وَالْبَسْ ثَوْبَيْكَ، وَاخْرُجْ بِنَا، فَصَلِّ، قَالَ: اطْلُبْ لِهذَا الدِّينِ مَنْ هُوَ أَفْرَغُ مِنِّي، وَأَنَا إِنْسَانٌ مِسْكِينٌ، وَعَلَيَّ عِيَالٌ ».

فَقَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « أَدْخَلَهُ فِي شَيْ‌ءٍ أَخْرَجَهُ مِنْهُ » أَوْ قَالَ: « أَدْخَلَهُ مِنْ مِثْلِ ذِهْ، وَأَخْرَجَهُ مِنْ مِثْلِ هذَا ».

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

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

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

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

I said, ‘Yes’. Heasws said: ‘So since that which is with usasws is not what is with you, so it would be befitting for usasws what weasws disassociate from you? ’ I said, ‘No, may I be sacrificed for youasws !’ Heasws said: ‘And since that which is with Allahazwj is what is not with usasws , so what is your view, should weasws drop it? ’ I said, ‘No, by Allahazwj , may I be sacrificed for youasws ! What should we do? ’

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

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

nor the owner of the four by what is upon the owner of the five, nor the owner of the five by what is upon the owner of the six, nor the owner of the six by what is upon the owner of the seven.

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

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

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

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

So Abu Abdullahasws said: ‘He entered him into something (but then he) took it out from him’, or heasws said: ‘He entered him from the likes of those ones and took him out from the likes of this’.13

21- بَابٌ آخَرُ مِنْهُ

Chapter 21 – Another chapter from it

1. أَحْمَدُ بْنُ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ مُوسى، عَنْ أَحْمَدَ بْنِ عُمَرَ، عَنْ يَحْيَى بْنِ أَبَانٍ، عَنْ شِهَابٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « لَوْ عَلِمَ النَّاسُ كَيْفَ خَلَقَ اللهُ ـ تَبَارَكَ وَتَعَالى ـ هذَا الْخَلْقَ، لَمْ يَلُمْ أَحَدٌ أَحَداً »

فَقُلْتُ: أَصْلَحَكَ اللهُ، فَكَيْفَ ذَاكَ ؟

فَقَالَ: « إِنَّ اللهَ ـ تَبَارَكَ وَتَعَالى ـ خَلَقَ أَجْزَاءً بَلَغَ بِهَا تِسْعَةً وَأَرْبَعِينَ جُزْءاً، ثُمَّ جَعَلَ الْأَجْزَاءَ أَعْشَاراً، فَجَعَلَ الْجُزْءَ عَشْرَةَ أَعْشَارٍ، ثُمَّ قَسَمَهُ بَيْنَ الْخَلْقِ، فَجَعَلَ فِي رَجُلٍ عُشْرَ جُزْءٍ، وَفِي آخَرَ عُشْرَيْ جُزْءٍ حَتّى بَلَغَ بِهِ جُزْءاً تَامّاً، وَفِي آخَرَ جُزْءاً وَعُشْرَ جُزْءٍ، وَ آخَرَ جُزْءاً وَعُشْرَيْ جُزْءٍ، وَ آخَرَ جُزْءاً وَثَلَاثَةَ أَعْشَارِ جُزْءٍ، حَتّى بَلَغَ بِهِ جُزْءَيْنِ تَامَّيْنِ، ثُمَّ بِحِسَابِ ذلِكَ حَتّى بَلَغَ بِأَرْفَعِهِمْ تِسْعَةً وَأَرْبَعِينَ جُزْءاً، فَمَنْ لَمْ يَجْعَلْ فِيهِ إِلاَّ عُشْرَ جُزْءٍ لَمْ يَقْدِرْ عَلى أَنْ يَكُونَ مِثْلَ صَاحِبِ الْعُشْرَيْنِ، وَكَذلِكَ صَاحِبُ الْعُشْرَيْنِ لَايَكُونُ مِثْلَ صَاحِبِ الثَّلَاثَةِ الْأَعْشَارِ، وَكَذلِكَ مَنْ تَمَّ لَهُ جُزْءٌ لَايَقْدِرُ عَلى أَنْ يَكُونَ مِثْلَ صَاحِبِ الْجُزْءَيْنِ، وَلَوْ عَلِمَ النَّاسُ أَنَّ اللهَ ـ عَزَّ وَجَلَّ ـ خَلَقَ‌ هذَا الْخَلْقَ عَلى هذَا، لَمْ يَلُمْ أَحَدٌ أَحَداً ».

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

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

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

So the one in whom there has not been Made to be except for a tenth of a part would not be able upon becoming like the owner of the two-tenths; and similarly the owner of the two-tenths cannot happen to be like the owner of the three-tenth; and similar to that, the one for whom a part is complete is not able upon becoming like the owner of the two parts. And if the people knew that Allahazwj Mighty and Majestic Created this creation (people) upon this, no one would blame any one’.14

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ، عَنْ بَعْضِ أَصْحَابِهِ، عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي عُثْمَانَ، عَنْ مُحَمَّدِ بْنِ عُثْمَانَ، عَنْ مُحَمَّدِ بْنِ حَمَّادٍ الْخَزَّازِ، عَنْ عَبْدِ الْعَزِيزِ الْقَرَاطِيسِيِّ، قَالَ: قَالَ لِي أَبُو عَبْدِ اللهِعليه‌السلام : « يَا عَبْدَ الْعَزِيزِ، إِنَّ الْإِيمَانَ عَشْرُ دَرَجَاتٍ، بِمَنْزِلَةِ السُّلَّمِ يُصْعَدُ مِنْهُ مِرْقَاةً بَعْدَ مِرْقَاةٍ، فَلَا يَقُولَنَّ صَاحِبُ الِاثْنَيْنِ لِصَاحِبِ الْوَاحِدِ: لَسْتَ عَلى شَيْ‌ءٍ حَتّى يَنْتَهِيَ إِلَى الْعَاشِرِ، فَلَا تُسْقِطْ مَنْ هُوَ دُونَكَ؛ فَيُسْقِطَكَ مَنْ هُوَ فَوْقَكَ، وَإِذَا رَأَيْتَ مَنْ هُوَ أَسْفَلُ مِنْكَ بِدَرَجَةٍ، فَارْفَعْهُ إِلَيْكَ بِرِفْقٍ، وَلَا تَحْمِلَنَّ عَلَيْهِ مَا لَايُطِيقُ؛ فَتَكْسِرَهُ؛ فَإِنَّ مَنْ كَسَرَ مُؤْمِناً فَعَلَيْهِ جَبْرُهُ ».

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

‘Abu Abdullahasws said to me: ‘O Abdul Aziz! The Emān is of ten levels at the status of the staircase. One would climb from it, a step after a step. So let not the one on the second step say to the one who is on the first, ‘You are not upon anything’, until he ends up at the tenth. So do not drop the one who is below you, so the one who is above you would drop (you). And when you see the one who is lower than you by a level, so raise him to you by kindness, but do not burden upon him what he cannot endure, so you would break him, for the one who breaks a Momin, so upon him its consequences (blame)’.15

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنِ‌ ابْنِ مُسْكَانَ، عَنْ سَدِيرٍ، قَالَ: قَالَ لِي أَبُو جَعْفَرٍعليه‌السلام : « إِنَّ الْمُؤْمِنِينَ عَلى مَنَازِلَ: مِنْهُمْ عَلى وَاحِدَةٍ، وَمِنْهُمْ عَلَى اثْنَتَيْنِ، وَمِنْهُمْ عَلى ثَلَاثٍ، وَمِنْهُمْ عَلى أَرْبَعٍ، وَمِنْهُمْ عَلى خَمْسٍ، وَمِنْهُمْ عَلى سِتٍّ، وَمِنْهُمْ عَلى سَبْعٍ؛ فَلَوْ ذَهَبْتَ تَحْمِلُ عَلى صَاحِبِ الْوَاحِدَةِ ثِنْتَيْنِ، لَمْ يَقْوَ؛ وَعَلى صَاحِبِ الثِّنْتَيْنِ ثَلَاثاً، لَمْ يَقْوَ؛ وَعَلى صَاحِبِ الثَّلَاثِ أَرْبَعاً، لَمْ يَقْوَ؛ وَعَلى صَاحِبِ الْأَرْبَعِ خَمْساً، لَمْ يَقْوَ؛ وَعَلى صَاحِبِ الْخَمْسِ سِتّاً، لَمْ يَقْوَ؛ وَعَلى صَاحِبِ السِّتِّ سَبْعاً، لَمْ يَقْوَ؛ وَ عَلى هذِهِ الدَّرَجَاتُ ».

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

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

So if you were to go and burden two upon the owner of the one he would not be strong enough (for it), and (burden) three upon the owner of the two he would not be strong enough (for it), and (burden) four upon the owner of the three he would not be strong enough (for it), and (burden) five upon the owner of the four he would not be strong enough (for it), and (burden) six upon the owner of the five he would not be strong enough (for it), and (burden) seven upon the owner of the six he would not be strong enough (for it). These are the levels’.16

4. عَنْهُ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنِ الصَّبَّاحِ بْنِ سَيَابَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَا أَنْتُمْ وَالْبَرَاءَةَ يَبْرَأُ بَعْضُكُمْ مِنْ بَعْضٍ؟ إِنَّ الْمُؤْمِنِينَ بَعْضُهُمْ أَفْضَلُ مِنْ بَعْضٍ، وَبَعْضُهُمْ أَكْثَرُ صَلَاةً مِنْ بَعْضٍ، وَبَعْضُهُمْ أَنْفَذُ بَصَراً مِنْ بَعْضٍ، وَهِيَ الدَّرَجَاتُ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘What are you and the disavowing (Tabarra)? Some of you are disavowing (Tabarra) from the others. The Momins, some of them are superior to some, and some of them are more frequent of the Salāt than some, and some of them are of more accomplished insight than some, and these are the levels’.17

22- بَابُ نِسْبَةِ الْإِسْلَامِ

Chapter 22 – Ascription of Al-Islām

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ، قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام : « لَأَنْسُبَنَّ الْإِسْلَامَ نِسْبَةً لَمْ يَنْسُبْهُ أَحَدٌ قَبْلِي وَلَا يَنْسُبُهُ أَحَدٌ بَعْدِي إِلاَّ بِمِثْلِ ذلِكَ، إِنَّ الْإِسْلَامَ هُوَ التَّسْلِيمُ، وَالتَّسْلِيمَ هُوَ الْيَقِينُ، وَالْيَقِينَ هُوَ التَّصْدِيقُ، وَالتَّصْدِيقَ هُوَ الْإِقْرَارُ، وَالْإِقْرَارَ هُوَ الْعَمَلُ، وَالْعَمَلَ هُوَ الْأَدَاءُ، إِنَّ الْمُؤْمِنَ لَمْ يَأْخُذْ دِينَهُ عَنْ رَأْيِهِ، وَلكِنْ أَتَاهُ مِنْ رَبِّهِ، فَأَخَذَهُ؛ إِنَّ الْمُؤْمِنَ يُرى يَقِينُهُ فِي عَمَلِهِ، وَالْكَافِرَ يُرى إِنْكَارُهُ فِي عَمَلِهِ، فَوَ الَّذِي نَفْسِي بِيَدِهِ، مَا عَرَفُوا أَمْرَهُمْ، فَاعْتَبِرُوا إِنْكَارَ الْكَافِرِينَ وَالْمُنَافِقِينَ بِأَعْمَالِهِمُ الْخَبِيثَةِ ».

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

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

A Momin (Believer) would not take his Religion from his own opinions, but it would be Given to him from his Lordazwj , so he would take it. A Momin, his conviction can be seen in his deeds, and the disMomin, his denial would be seen in his deeds. So, by the Oneazwj in Whose Hand is myasws soul, they will not recognise their matter. Therefore, learn a lesson from the denial of the disMomin and the hypocrites in their bad deeds’.18

2. عَنْهُ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْقَاسِمِ، عَنْ مُدْرِكِ بْنِ عَبْدِ الرَّحْمنِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : الْإِسْلَامُ عُرْيَانٌ، فَلِبَاسُهُ الْحَيَاءُ، وَزِينَتُهُ الْوَفَاءُ، وَمُرُوءَتُهُ الْعَمَلُ الصَّالِحُ، وَعِمَادُهُ الْوَرَعُ، وَ لِكُلِّ شَيْ‌ءٍ أَسَاسٌ، وَأَسَاسُ الْإِسْلَامِ حُبُّنَا أَهْلَ الْبَيْتِ ».

عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَلِيِّ بْنِ مَعْبَدٍ، عَنْ عَبْدِ اللهِ بْنِ الْقَاسِمِ، عَنْ مُدْرِكِ بْنِ عَبْدِ الرَّحْمنِ، عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، مِثْلَهُ.

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

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

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

(It has been narrated) from Abu Abdullahasws – similar to it.19

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللهِ الْحَسَنِيِّ: عَنْ أَبِي جَعْفَرٍ الثَّانِيعليه‌السلام ، عَنْ أَبِيهِ، عَنْ جَدِّهِ ـ صَلَوَاتُ اللهِ عَلَيْهِمْ ـ قَالَ: « قَالَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام : قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : إِنَّ اللهَ خَلَقَ الْإِسْلَامَ، فَجَعَلَ لَهُ عَرْصَةً، وَجَعَلَ لَهُ نُوراً، وَجَعَلَ لَهُ حِصْناً، وَجَعَلَ لَهُ نَاصِراً؛ فَأَمَّا عَرْصَتُهُ فَالْقُرْآنُ، وَأَمَّا نُورُهُ فَالْحِكْمَةُ، وَأَمَّا حِصْنُهُ فَالْمَعْرُوفُ، وَأَمَّا أَنْصَارُهُ فَأَنَا وَأَهْلُ بَيْتِي وَشِيعَتُنَا؛ فَأَحِبُّوا أَهْلَ بَيْتِي وَشِيعَتَهُمْ وَأَنْصَارَهُمْ؛ فَإِنَّهُ لَمَّا أُسْرِيَ بِي إِلَى السَّمَاءِ الدُّنْيَا، فَنَسَبَنِي جَبْرَئِيلُعليه‌السلام لِأَهْلِ السَّمَاءِ، اسْتَوْدَعَ اللهُ حُبِّي وَحُبَّ أَهْلِ بَيْتِي وَشِيعَتِهِمْ فِي قُلُوبِ الْمَلَائِكَةِ، فَهُوَ عِنْدَهُمْ وَدِيعَةٌ إِلى يَوْمِ الْقِيَامَةِ، ثُمَّ هَبَطَ بِي إِلى أَهْلِ الْأَرْضِ، فَنَسَبَنِي لِأَهْلِ الْأَرْضِ، فَاسْتَوْدَعَ اللهُ ـ عَزَّ وَجَلَّ ـ حُبِّي وَحُبَّ أَهْلِ بَيْتِي وَشِيعَتِهِمْ فِي قُلُوبِ مُؤْمِنِي أُمَّتِي، فَمُؤْمِنُو أُمَّتِي يَحْفَظُونَ وَدِيعَتِي فِي أَهْلِ بَيْتِي إِلى يَوْمِ الْقِيَامَةِ، أَلَا فَلَوْ أَنَّ الرَّجُلَ مِنْ أُمَّتِي عَبَدَ اللهَ ـ عَزَّ وَجَلَّ ـ عُمُرَهُ أَيَّامَ الدُّنْيَا، ثُمَّ لَقِيَ اللهَ ـ عَزَّ وَجَلَّ ـ مُبْغِضاً لِأَهْلِ بَيْتِي وَشِيعَتِي، مَا فَرَّجَ اللهُ صَدْرَهُ إِلاَّ عَنِ النِّفَاقِ ».

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

(It has been narrated) from Abu Ja’farasws the 2nd, from hisasws fatherasws , from hisasws grandfatherasws having said: ‘Amir Al-Momineenasws said: ‘Rasool-Allahsaww said: ‘Allahazwj Created Al-Islām. So Heazwj Made a land for it, and a light, and Made a fort for it, and Made a helper for it.

So, as for its land, so it is the Quran, and as for its’ نُورُ ’ Light, so it is the Wisdom, and as for its fort, so it is the goodness, and as for its helpers, so it is Isaww , and the Peopleasws of mysaww Household, and ourasws Shia. Therefore, love the Peopleasws of mysaww Household and theirasws Shia and their helpers, for what Isaww was ascended with to the sky of the world, Jibraeelas introduced mesaww to the inhabitants of the sky. Allahazwj Entrusted love for mesaww , and love for the Peopleasws of mysaww Household and their Shia into the hearts of the Angels. So it is a deposit with them up to the Day of Judgement.

Then Isaww was descended with to the inhabitants of the earth. So heas introduced mesaww to the people of the earth, and Allahazwj Entrusted the love for mesaww , and the love for the Peopleasws of mysaww Household and theirasws Shia into the hearts of the Momins of mysaww community. Thus, the Momins of mysaww community would be preserving mysaww entrustment and that of the Peopleasws of mysaww Household up to the Day of Judgement.

Indeed! If a man from mysaww community were to worship Allahazwj Mighty and Majestic for his lifetime of the days of the world, then meets Allahazwj Mighty and Majestic as hateful towards the Peopleasws of mysaww Household and mysaww Shia, Allahazwj will not Open his chest for anything except for the hypocrisy’.20

23- بَابُ خِصَالِ الْمُؤْمِنِ

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

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ جَمِيلِ بْنِ صَالِحٍ، عَنْ عَبْدِ الْمَلِكِ بْنِ غَالِبٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « يَنْبَغِي لِلْمُؤْمِنِ أَنْ يَكُونَ فِيهِ ثَمَانِي خِصَالٍ: وَقُوراً عِنْدَ الْهَزَاهِزِ، صَبُوراً عِنْدَ الْبَلَاءِ، شَكُوراً عِنْدَ الرَّخَاءِ، قَانِعاً بِمَا رَزَقَهُ اللهُ، لَايَظْلِمُ الْأَعْدَاءَ، وَلَا يَتَحَامَلُ لِلْأَصْدِقَاءِ، بَدَنُهُ مِنْهُ فِي تَعَبٍ، وَالنَّاسُ مِنْهُ فِي رَاحَةٍ.

إِنَّ الْعِلْمَ خَلِيلُ الْمُؤْمِنِ، وَالْحِلْمَ وَزِيرُهُ، وَالْعَقْلَ أَمِيرُ جُنُودِهِ، وَالرِّفْقَ أَخُوهُ، وَالْبِرَّ وَالِدُهُ ».

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

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

The knowledge is a friend of the Momin, and the forbearance is his Vizier, and the intellect is the commander of his army, and the kindness is his brother, and the righteousness is his father’.21

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِ، عَنْ أَبِيهِعليهما‌السلام ، قَالَ: « قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللهِ عَلَيْهِ: الْإِيمَانُ لَهُ أَرْكَانٌ أَرْبَعَةٌ: التَّوَكُّلُ عَلَى اللهِ، وَتَفْوِيضُ الْأَمْرِ إِلَى اللهِ، وَالرِّضَا بِقَضَاءِ‌ اللهِ، وَالتَّسْلِيمُ لِأَمْرِ اللهِ عَزَّ وَجَلَّ ».

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

(It has been narrated) from Abu Abdullahasws , from hisasws fatherasws having said: ‘Amir Al-Momineenasws said: ‘The Emān has four pillars for it – the reliance upon Allahazwj , and delegating the matter to Allahazwj , and the pleasure with the Judgement of Allahazwj , and the submission to the Command of Allahazwj Mighty and Majestic’.22

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ أَبِيهِ، عَمَّنْ ذَكَرَهُ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمنِ بْنِ أَبِي لَيْلى، عَنْ أَبِيهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّكُمْ لَاتَكُونُونَ صَالِحِينَ حَتّى تَعْرِفُوا، وَلَا تَعْرِفُونَ حَتّى تُصَدِّقُوا، وَلَا تُصَدِّقُونَ حَتّى تُسَلِّمُوا أَبْوَاباً أَرْبَعَةً لَايَصْلُحُ أَوَّلُهَا إِلاَّ بِآخِرِهَا، ضَلَّ أَصْحَابُ الثَّلَاثَةِ وَتَاهُوا تَيْهاً بَعِيداً، إِنَّ اللهَ ـ تَبَارَكَ وَتَعَالى ـ لَايَقْبَلُ إِلاَّ الْعَمَلَ الصَّالِحَ، وَلَا يَتَقَبَّلُ اللهُ إِلاَّ بِالْوَفَاءِ بِالشُّرُوطِ وَالْعُهُودِ، وَمَنْ وَفَى اللهَ بِشُرُوطِهِ وَاسْتَكْمَلَ مَا وَصَفَ فِي عَهْدِهِ، نَالَ مَا عِنْدَهُ وَاسْتَكْمَلَ وَعْدَهُ إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ أَخْبَرَ الْعِبَادَ بِطُرُقِ الْهُدى، وَشَرَعَ لَهُمْ فِيهَا الْمَنَارَ، وَأَخْبَرَهُمْ كَيْفَ يَسْلُكُونَ، فَقَالَ:( وَإِنِّي لَغَفّارٌ لِمَنْ تابَ وَآمَنَ وَعَمِلَ صالِحاً ثُمَّ اهْتَدى ) وَقَالَ:( إِنَّما يَتَقَبَّلُ اللهُ مِنَ الْمُتَّقِينَ ) فَمَنِ اتَّقَى اللهَ ـ عَزَّ وَجَلَّ ـ فِيمَا أَمَرَهُ، لَقِيَ اللهَ ـ عَزَّ وَجَلَّ ـ مُؤْمِناً بِمَا جَاءَ بِهِ مُحَمَّدٌصلى‌الله‌عليه‌وآله‌وسلم ؛ هَيْهَاتَ هَيْهَاتَ، فَاتَ قَوْمٌ وَمَاتُوا قَبْلَ أَنْ يَهْتَدُوا، وَظَنُّوا أَنَّهُمْ آمَنُوا، وَأَشْرَكُوا مِنْ حَيْثُ لَايَعْلَمُونَ؛ إِنَّهُ مَنْ أَتَى الْبُيُوتَ مِنْ أَبْوَابِهَا اهْتَدى، وَمَنْ أَخَذَ فِي غَيْرِهَا سَلَكَ طَرِيقَ الرَّدى.

وَصَلَ اللهُ طَاعَةَ وَلِيِّ أَمْرِهِ بِطَاعَةِ رَسُولِهِ، وَطَاعَةَ رَسُولِهِ بِطَاعَتِهِ؛ فَمَنْ تَرَكَ طَاعَةَ وُلَاةِ الْأَمْرِ، لَمْ يُطِعِ اللهَ وَلَا رَسُولَهُ، وَهُوَ الْإِقْرَارُ بِمَا نَزَلَ مِنْ عِنْدِ اللهِ،( خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ ) ، وَالْتَمِسُوا الْبُيُوتَ الَّتِي( أَذِنَ اللهُ أَنْ تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ ) ؛ فَإِنَّهُ قَدْ خَبَّرَكُمْ أَنَّهُمْ( رِجالٌ لا تُلْهِيهِمْ تِجارَةٌ وَلا بَيْعٌ عَنْ ذِكْرِ اللهِ وَإِقامِ الصَّلاةِ وَإِيتاءِ الزَّكاةِ يَخافُونَ يَوْماً تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَالْأَبْصارُ )

إِنَّ اللهَ قَدِ اسْتَخْلَصَ الرُّسُلَ لِأَمْرِهِ، ثُمَّ اسْتَخْلَصَهُمْ مُصَدِّقِينَ لِذلِكَ فِي نُذُرِهِ، فَقَالَ:( وَإِنْ مِنْ أُمَّةٍ إِلاّ خَلا فِيها نَذِيرٌ ) تَاهَ مَنْ جَهِلَ، وَاهْتَدى مَنْ أَبْصَرَ وَعَقَلَ؛ إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يَقُولُ:( فَإِنَّها لا تَعْمَى الْأَبْصارُ وَلكِنْ تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ ) وَكَيْفَ يَهْتَدِي مَنْ لَمْ يُبْصِرْ ؟ وَكَيْفَ يُبْصِرُ مَنْ لَمْ يُنْذَرْ ؟ اتَّبِعُوا رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، وَأَقِرُّوا بِمَا نَزَلَ مِنْ عِنْدِ اللهِ، وَاتَّبِعُوا آثَارَ الْهُدى؛ فَإِنَّهُمْ عَلَامَاتُ الْأَمَانَةِ وَالتُّقى.

وَاعْلَمُوا أَنَّهُ لَوْ أَنْكَرَ رَجُلٌ عِيسَى بْنَ مَرْيَمَعليه‌السلام ، وَأَقَرَّ بِمَنْ سِوَاهُ مِنَ الرُّسُلِ، لَمْ يُؤْمِنْ؛ اقْتَصُّوا الطَّرِيقَ بِالْتِمَاسِ الْمَنَارِ، وَالْتَمِسُوا مِنْ وَرَاءِ الْحُجُبِ الْآثَارَ؛ تَسْتَكْمِلُوا أَمْرَ دِينِكُمْ، وَتُؤْمِنُوا بِاللهِ رَبِّكُمْ ».

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

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

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

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

Allahazwj Linked the obedience to the Guardianasws of Hisazwj Command with the obedience to Hisazwj Rasool, and the obedience to Hisazwj Rasoolsaww with obedience to Himazwj . So the one who neglects the obedience to the Mastersasws of the Command, would neither be obeying Allahazwj nor Hisazwj Rasoolsaww , and it is the acknowledgement with whatever was Revealed from the Presence of Allahazwj . [7: 31] Take to your adornments at every Masjid and seek the [24: 36] houses which Allah has Allowed to be Exalted and that His Name may be Mentioned in them.

So Heazwj has Informed you that these are [24: 37] Men whom neither merchandise nor selling diverts from the Remembrance of Allah and the keeping up of Salāt and the giving of Zakat; they fear a Day in which the hearts and eyes shall be overturned. Allahazwj had Selected the Rasoolsas for Hisazwj Comman. Then Heazwj Selected themas as ratifier to that regarding the warning.

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

Follow Rasool-Allahsaww and acknowledge with what was Revealed from the Presence of Allahazwj and follow the the effects of the Guidance for these are signs of the entrustments and the piety. And know! If a man were to deny Isaas Bin Maryamas and acknowledge with the ones besides himas from the Rasoolsas , would not have believed. Shorten the way by seeking the Minarets, and seek from behind the veils, the effect which would perfect the matter of your Religion, and believe in Allahazwj , your Lordazwj ’.23

4. عَنْهُ، عَنْ أَبِيهِ، عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ: عَنْ أَبِي الْحَسَنِ الرِّضَا، عَنْ أَبِيهِعليهما‌السلام ، قَالَ: « رَفَعَ إِلى رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم قَوْمٌ فِي بَعْضِ غَزَوَاتِهِ، فَقَالَ: مَنِ الْقَوْمُ ؟ فَقَالُوا: مُؤْمِنُونَ يَا رَسُولَ اللهِ، قَالَ: وَمَا بَلَغَ مِنْ‌ إِيمَانِكُمْ؟ قَالُوا: الصَّبْرُ عِنْدَ الْبَلَاءِ، وَالشُّكْرُ عِنْدَ الرَّخَاءِ، وَالرِّضَا بِالْقَضَاءِ.

فَقَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : حُلَمَاءُ، عُلَمَاءُ، كَادُوا مِنَ الْفِقْهِ أَنْ يَكُونُوا أَنْبِيَاءَ، إِنْ كُنْتُمْ كَمَا تَصِفُونَ فَلَا تَبْنُوا مَا لَاتَسْكُنُونَ، وَلَا تَجْمَعُوا مَا لَاتَأْكُلُونَ، وَاتَّقُوا اللهَ الَّذِي إِلَيْهِ تُرْجَعُونَ ».

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

(It has been narrated) from Abu Al-Hassan Al-Rezaasws , from hisasws fatherasws having said: ‘A group of people came up to Rasool-Allahsaww during one of hissaww military expeditions, so hesaww said: ‘Who are these people? ’ So they said, ‘Momins, O Rasool-Allahsaww ! Hesaww said: ‘And what has reached from your Emān? ’ They said, ‘The patience during the afflictions, and the gratefulness during the prosperity, and the pleasure with the Ordainment’.

So Rasool-Allahsaww said: ‘Forbearing, knowledgeable. The understanding is almost as if it could happen to be of Prophetsas , if you are just as you are describing (yourselves to be). So, do not build what you would not be living in, and do not amass what you would not be consuming, and fear Allahazwj , the One to Whom you will be returning’.24

24- بَابٌ

Chapter 24 – A Chapter

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ؛ وَمُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى؛ وَعِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ جَمِيعاً، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ يَعْقُوبَ السَّرَّاجِ، عَنْ جَابِرٍ، عَنْ أَبِي جَعْفَرٍعليه‌السلام ؛ وَبِأَسَانِيدَ مُخْتَلِفَةٍ، عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ، قَالَ: خَطَبَنَا أَمِيرُ الْمُؤْمِنِينَعليه‌السلام فِي دَارِهِ ـ أَوْ قَالَ: فِي الْقَصْرِ ـ وَنَحْنُ مُجْتَمِعُونَ، ثُمَّ أَمَرَ ـ صَلَوَاتُ اللهِ عَلَيْهِ ـ فَكُتِبَ فِي كِتَابٍ، وَقُرِئَ عَلَى النَّاسِ.

وَرَوى غَيْرُهُ أَنَّ ابْنَ الْكَوَّاءِ سَأَلَ أَمِيرَ الْمُؤْمِنِينَعليه‌السلام عَنْ صِفَةِ الْإِسْلَامِ وَالْإِيمَانِ وَالْكُفْرِ وَالنِّفَاقِ، فَقَالَ: « أَمَّا بَعْدُ، فَإِنَّ اللهَ ـ تَبَارَكَ وَتَعَالى ـ شَرَعَ الْإِسْلَامَ، وَسَهَّلَ شَرَائِعَهُ لِمَنْ وَرَدَهُ، وَأَعَزَّ أَرْكَانَهُ لِمَنْ حَارَبَهُ، وَجَعَلَهُ عِزّاً لِمَنْ تَوَلاَّهُ، وَسِلْماً لِمَنْ دَخَلَهُ، وَهُدًى لِمَنِ ائْتَمَّ بِهِ، وَزِينَةً لِمَنْ تَجَلَّلَهُ، وَعُذْراً لِمَنِ انْتَحَلَهُ، وَعُرْوَةً لِمَنِ اعْتَصَمَ بِهِ، وَحَبْلاً لِمَنِ اسْتَمْسَكَ بِهِ، وَبُرْهَاناً لِمَنْ تَكَلَّمَ بِهِ، وَنُوراً لِمَنِ اسْتَضَاءَ بِهِ، وَعَوْناً لِمَنِ اسْتَغَاثَ بِهِ، وَشَاهِداً لِمَنْ خَاصَمَ بِهِ، وَفُلْجاً لِمَنْ حَاجَّ بِهِ، وَعِلْماً لِمَنْ وَعَاهُ، وَحَدِيثاً لِمَنْ‌ رَوى، وَحُكْماً لِمَنْ قَضى، وَحِلْماً لِمَنْ جَرَّبَ، وَلِبَاساً لِمَنْ تَدَبَّرَ، وَفَهْماً لِمَنْ تَفَطَّنَ، وَيَقِيناً لِمَنْ عَقَلَ، وَبَصِيرَةً لِمَنْ عَزَمَ، وَآيَةً لِمَنْ تَوَسَّمَ، وَعِبْرَةً لِمَنِ اتَّعَظَ، وَنَجَاةً لِمَنْ صَدَّقَ، وَتُؤَدَةً لِمَنْ أَصْلَحَ، وَزُلْفى لِمَنِ اقْتَرَبَ، وَثِقَةً لِمَنْ تَوَكَّلَ، وَرَخَاءً لِمَنْ فَوَّضَ، وَسُبْقَةً لِمَنْ أَحْسَنَ، وَخَيْراً لِمَنْ سَارَعَ، وَجُنَّةً لِمَنْ صَبَرَ، وَلِبَاساً لِمَنِ اتَّقى، وَظَهِيراً لِمَنْ رَشَدَ، وَكَهْفاً لِمَنْ آمَنَ، وَأَمَنَةً لِمَنْ أَسْلَمَ، وَرَجَاءً لِمَنْ صَدَقَ، وَغِنًى لِمَنْ قَنِعَ.

فَذلِكَ الْحَقُّ سَبِيلُهُ الْهُدى، وَمَأْثُرَتُهُ الْمَجْدُ، وَصِفَتُهُ الْحُسْنى؛ فَهُوَ أَبْلَجُ الْمِنْهَاجِ، مُشْرِقُ الْمَنَارِ، ذَاكِي الْمِصْبَاحِ، رَفِيعُ الْغَايَةِ، يَسِيرُ الْمِضْمَارِ، جَامِعُ الْحَلْبَةِ، سَرِيعُ السَّبْقَةِ، أَلِيمُ النَّقِمَةِ، كَامِلُ الْعُدَّةِ، كَرِيمُ الْفُرْسَانِ؛ فَالْإِيمَانُ مِنْهَاجُهُ، وَالصَّالِحَاتُ مَنَارُهُ، وَالْفِقْهُ مَصَابِيحُهُ، وَالدُّنْيَا مِضْمَارُهُ، وَالْمَوْتُ غَايَتُهُ، وَالْقِيَامَةُ حَلْبَتُهُ، وَالْجَنَّةُ سُبْقَتُهُ، وَالنَّارُ نَقِمَتُهُ، وَالتَّقْوى عُدَّتُهُ، وَالْمُحْسِنُونَ فُرْسَانُهُ.

فَبِالْإِيمَانِ يُسْتَدَلُّ عَلَى الصَّالِحَاتِ، وَبِالصَّالِحَاتِ يُعْمَرُ الْفِقْهُ، وَبِالْفِقْهِ يُرْهَبُ‌ الْمَوْتُ، وَبِالْمَوْتِ تُخْتَمُ الدُّنْيَا، وَبِالدُّنْيَا تَجُوزُ الْقِيَامَةَ، وَبِالْقِيَامَةِ تُزْلَفُ الْجَنَّةُ، وَالْجَنَّةُ حَسْرَةُ أَهْلِ النَّارِ، وَالنَّارُ مَوْعِظَةُ الْمُتَّقِينَ، وَالتَّقْوى سِنْخُ الْإِيمَانِ ».

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

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

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

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

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

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

So the Emān is its manifesto, and the righteous deeds are its minarets, and the understanding are its lamps, and the world is its race track, and the death is its peak, and the (Day of) Judgement and the Paradise is ahead and the Fire is its punishment; and by the death (life of the) worlds comes to an end, and by the (end of the) world the (Day of) Judgement is allowed (to take place), and by the (Day of) Judgement the Paradise is adorned; and the Paradise is a cause of regret of the people of the Fire; and the Fire is an admonition for the pious, and the piety is the root of Emān’.25

25- بَابُ صِفَةِ الْإِيمَانِ

Chapter 25 – Description of the Emān

1. بِالْإِسْنَادِ الْأَوَّلِ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ يَعْقُوبَ السَّرَّاجِ، عَنْ جَابِرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « سُئِلَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام عَنِ الْإِيمَانِ، فَقَالَ: إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ جَعَلَ الْإِيمَانَ عَلى أَرْبَعِ دَعَائِمَ: عَلَى الصَّبْرِ، وَالْيَقِينِ، وَالْعَدْلِ، وَالْجِهَادِ.

فَالصَّبْرُ مِنْ ذلِكَ عَلى أَرْبَعِ شُعَبٍ: عَلَى الشَّوْقِ، وَالْإِشْفَاقِ، وَالزُّهْدِ، وَالتَّرَقُّبِ؛ فَمَنِ اشْتَاقَ إِلَى الْجَنَّةِ، سَلَا عَنِ الشَّهَوَاتِ؛ وَمَنْ أَشْفَقَ مِنَ النَّارِ، رَجَعَ‌ عَنِ الْمُحَرَّمَاتِ؛ وَمَنْ زَهِدَ فِي الدُّنْيَا، هَانَتْ عَلَيْهِ الْمُصِيبَاتُ؛ وَمَنْ رَاقَبَ الْمَوْتَ، سَارَعَ إِلَى الْخَيْرَاتِ.

وَالْيَقِينُ عَلى أَرْبَعِ شُعَبٍ: تَبْصِرَةِ الْفِطْنَةِ، وَتَأَوُّلِ الْحِكْمَةِ، وَمَعْرِفَةِ الْعِبْرَةِ، وَسُنَّةِ الْأَوَّلِينَ؛ فَمَنْ أَبْصَرَ الْفِطْنَةَ، عَرَفَ الْحِكْمَةَ؛ وَمَنْ تَأَوَّلَ الْحِكْمَةَ، عَرَفَ الْعِبْرَةَ؛ وَمَنْ عَرَفَ الْعِبْرَةَ، عَرَفَ السُّنَّةَ؛ وَمَنْ عَرَفَ السُّنَّةَ، فَكَأَنَّمَا كَانَ مَعَ الْأَوَّلِينَ، وَاهْتَدى إِلَى الَّتِي هِيَ أَقْوَمُ، وَنَظَرَ إِلى مَنْ نَجَا بِمَا نَجَا، وَمَنْ هَلَكَ بِمَا هَلَكَ، وَإِنَّمَا أَهْلَكَ اللهُ مَنْ أَهْلَكَ بِمَعْصِيَتِهِ، وَأَنْجى مَنْ أَنْجى بِطَاعَتِهِ وَالْعَدْلُ عَلى أَرْبَعِ شُعَبٍ: غَامِضِ الْفَهْمِ، وَغَمْرِ الْعِلْمِ، وَزَهْرَةِ‌ الْحُكْمِ، وَرَوْضَةِ الْحِلْمِ؛ فَمَنْ فَهِمَ، فَسَّرَ جَمِيعَ الْعِلْمِ؛ وَمَنْ عَلِمَ، عَرَفَ شَرَائِعَ الْحُكْمِ؛ وَمَنْ حَلُمَ، لَمْ يُفَرِّطْ فِي أَمْرِهِ، وَعَاشَ فِي النَّاسِ حَمِيداً.

وَالْجِهَادُ عَلى أَرْبَعِ شُعَبٍ: عَلَى الْأَمْرِ بِالْمَعْرُوفِ، وَالنَّهْيِ عَنِ الْمُنْكَرِ، وَالصِّدْقِ فِي الْمَوَاطِنِ، وَشَنَآنِ الْفَاسِقِينَ؛ فَمَنْ أَمَرَ بِالْمَعْرُوفِ، شَدَّ ظَهْرَ الْمُؤْمِنِ؛ وَمَنْ نَهى عَنِ الْمُنْكَرِ، أَرْغَمَ أَنْفَ الْمُنَافِقِ وَأَمِنَ كَيْدَهُ؛ وَمَنْ صَدَقَ فِي الْمَوَاطِنِ، قَضَى الَّذِي عَلَيْهِ؛ وَمَنْ شَنِئَ الْفَاسِقِينَ، غَضِبَ لِلّهِ؛ وَمَنْ غَضِبَ لِلّهِ، غَضِبَ اللهُ لَهُ؛ فَذلِكَ الْإِيمَانُ وَ دَعَائِمُهُ وَشُعَبُهُ ».

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

(It has been narrated) from Abu Ja’farasws having said: ‘Amir Al-Momineenasws was asked about the Emān. So heasws said: ‘Allahazwj Mighty and Majestic Made the Emān to be upon four foundations – Upon the patience, and the conviction, and the justice, and the Jihad.

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

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

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

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

So that is the Emān and its pillars and its branches.26

26- بَابُ فَضْلِ الْإِيمَانِ عَلَى الْإِسْلَامِ وَ الْيَقِينِ عَلَى الْإِيمَانِ

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

1. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ سَالِمٍ، عَنْ أَحْمَدَ بْنِ النَّضْرِ، عَنْ عَمْرِو بْنِ شِمْرٍ، عَنْ جَابِرٍ، قَالَ: قَالَ لِي أَبُو عَبْدِ اللهِعليه‌السلام : « يَا أَخَا جُعْفٍ، إِنَّ الْإِيمَانَ أَفْضَلُ مِنَ الْإِسْلَامِ، وَإِنَّ الْيَقِينَ أَفْضَلُ مِنَ الْإِيمَانِ، وَمَا مِنْ شَيْ‌ءٍ أَعَزَّ مِنَ الْيَقِينِ ».

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

‘Abu Abdullahasws said to me: ‘O brother of Jau’f! The Emān is superior than the Islām, and thatb ‘الْيَقِينَ ’ the conviction is superior than the Emān, and there is nothing more cherished than’ الْيَقِينَ ’ the conviction’.27

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ؛ وَالْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ جَمِيعاً، عَنِ الْوَشَّاءِ: عَنْ أَبِي الْحَسَنِعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « الْإِيمَانُ فَوْقَ الْإِسْلَامِ بِدَرَجَةٍ، وَالتَّقْوى فَوْقَ الْإِيمَانِ بِدَرَجَةٍ، وَالْيَقِينُ فَوْقَ التَّقْوى بِدَرَجَةٍ، وَمَا قُسِمَ فِي النَّاسِ شَيْ‌ءٌ أَقَلُّ مِنَ الْيَقِينِ ».

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

(It has been narrated) from Abu Al-Hassanasws , said, ‘I heard himasws saying: ‘The Emān is above the Islām by a level, and ‘التَّقْوى ’ the piety is above the Emān by a level, and ‘الْيَقِينَ ’ the conviction is above ‘التَّقْوى ’ the piety by a level, and nothing has been distributed among the people as scarcely than ‘الْيَقِينَ ’ the conviction’.28

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ عَلِيِّ بْنِ رِئَابٍ، عَنْ حُمْرَانَ بْنِ أَعْيَنَ، قَالَ: سَمِعْتُ أَبَا جَعْفَرٍعليه‌السلام يَقُولُ: « إِنَّ اللهَ فَضَّلَ الْإِيمَانَ عَلَى الْإِسْلَامِ بِدَرَجَةٍ، كَمَا فَضَّلَ الْكَعْبَةَ عَلَى الْمَسْجِدِ الْحَرَامِ ».

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

‘I heard Abu Ja’farasws saying: ‘Allahazwj Preferred the Emān over the Islām by a degree just as Heazwj Preferred the Kabah over’ الْمَسْجِدِ الْحَرَامِ ’ the Sacred Masjid’.29

4. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ أَبِيهِ، عَنْ هَارُونَ بْنِ الْجَهْمِ أَوْ غَيْرِهِ، عَنْ عُمَرَ بْنِ أَبَانٍ الْكَلْبِيِّ، عَنْ عَبْدِ الْحَمِيدِ الْوَاسِطِيِّ، عَنْ أَبِي بَصِيرٍ، قَالَ: قَالَ لِي أَبُو عَبْدِ اللهِعليه‌السلام : « يَا أَبَا مُحَمَّدٍ، الْإِسْلَامُ دَرَجَةٌ » قُلْتُ: نَعَمْ، قَالَ: « وَالْإِيمَانُ عَلَى الْإِسْلَامِ دَرَجَةٌ » قَالَ: قُلْتُ: نَعَمْ، قَالَ: « وَالتَّقْوى عَلَى الْإِيمَانِ دَرَجَةٌ » قَالَ: قُلْتُ: نَعَمْ، قَالَ: « وَالْيَقِينُ عَلَى التَّقْوى دَرَجَةٌ » قَالَ: قُلْتُ: نَعَمْ، قَالَ: « فَمَا أُوتِيَ النَّاسُ أَقَلَّ مِنَ الْيَقِينِ، وَإِنَّمَا تَمَسَّكْتُمْ بِأَدْنَى الْإِسْلَامِ؛ فَإِيَّاكُمْ أَنْ يَنْفَلِتَ مِنْ أَيْدِيكُمْ ».

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

‘Abu Abdullahasws said to me: ‘O Abu Muhammad! The Islām is at a level’. I said, ‘Yes’. Heasws said: ‘The Emān is at a level over the Islām’. I said, ‘Yes’. Heasws said: ‘And the piety is a level over the Emān’. I said, ‘Yes’. Heasws said: ‘And ‘الْيَقِينَ ’ the conviction is a level over ‘التَّقْوى ’ the piety’. I said, ‘Yes’. Heasws said: ‘So the people have not been given anything scarcer than’ الْيَقِينَ ’ the conviction, and rather you are attached to the least of the Islām. Therefore beware of it escaping from your hands’.30

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، قَالَ: سَأَلْتُ أَبَا الْحَسَنِ الرِّضَاعليه‌السلام عَنِ الْإِيمَانِ وَالْإِسْلَامِ.

فَقَالَ: « قَالَ أَبُو جَعْفَرٍعليه‌السلام : إِنَّمَا هُوَ الْإِسْلَامُ، وَالْإِيمَانُ فَوْقَهُ بِدَرَجَةٍ، وَالتَّقْوى فَوْقَ الْإِيمَانِ بِدَرَجَةٍ، وَالْيَقِينُ فَوْقَ التَّقْوى بِدَرَجَةٍ، وَلَمْ يُقْسَمْ بَيْنَ النَّاسِ شَيْ‌ءٌ أَقَلُّ مِنَ الْيَقِينِ ».

قَالَ: قُلْتُ: فَأَيُّ شَيْ‌ءٍ الْيَقِينُ؟

قَالَ: « التَّوَكُّلُ عَلَى اللهِ، وَالتَّسْلِيمُ لِلّهِ، وَالرِّضَا بِقَضَاءِ اللهِ، وَالتَّفْوِيضُ إِلَى اللهِ ».

قُلْتُ: فَمَا تَفْسِيرُ ذلِكَ؟ قَالَ: « هكَذَا قَالَ أَبُو جَعْفَرٍعليه‌السلام ».

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

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

He (the narrator) said, ‘So which thing is ‘الْيَقِينَ ’ the conviction? ’ Heasws said: ‘The reliance upon Allahazwj , and the submission to Allahazwj , and the pleasure with whatever Allahazwj has Judged, and the delegation (of the matters) to Allahazwj ’. I said, ‘So what is the interpretation of that? ’ Heasws said: ‘That is how Abu Ja’farasws said it’.31

6. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ: عَنِ الرِّضَاعليه‌السلام ، قَالَ: « الْإِيمَانُ فَوْقَ الْإِسْلَامِ بِدَرَجَةٍ، وَالتَّقْوى فَوْقَ الْإِيمَانِ بِدَرَجَةٍ، وَالْيَقِينُ فَوْقَ التَّقْوى بِدَرَجَةٍ، وَلَمْ يُقْسَمْ بَيْنَ الْعِبَادِ شَيْ‌ءٌ أَقَلُّ مِنَ الْيَقِينِ ».

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

(It has been narrated) from Al-Rezaasws having said: ‘The Emān is above the Islām by a level, and the piety is above the Emān by a level, and the conviction is above the piety by a level, and there has not been distributed between the servants anything more scarcely than the conviction’.32

27- بَابُ حَقِيقَةِ الْإِيمَانِ وَ الْيَقِينِ

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

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ، عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ، عَنْ أَبِيهِ: عَنْ أَبِي جَعْفَرٍ عليه‌السلام، قَالَ: « بَيْنَا رَسُولُ اللهِ صلى‌الله‌عليه‌وآله‌وسلم فِي بَعْضِ أَسْفَارِهِ إِذْ لَقِيَهُ رَكْبٌ، فَقَالُوا: السَّلَامُ عَلَيْكَ يَا رَسُولَ اللهِ، فَقَالَ: مَا أَنْتُمْ؟ فَقَالُوا: نَحْنُ مُؤْمِنُونَ يَا رَسُولَ اللهِ، قَالَ: فَمَا حَقِيقَةُ إِيمَانِكُمْ؟ قَالُوا: الرِّضَا بِقَضَاءِ اللهِ، وَالتَّفْوِيضُ إِلَى اللهِ، وَالتَّسْلِيمُ لِأَمْرِ اللهِ.

فَقَالَ رَسُولُ اللهِ صلى‌الله‌عليه‌وآله‌وسلم: عُلَمَاءُ، حُكَمَاءُ، كَادُوا أَنْ يَكُونُوا مِنَ الْحِكْمَةِ أَنْبِيَاءَ، فَإِنْ كُنْتُمْ صَادِقِينَ فَلَا تَبْنُوا مَا لَاتَسْكُنُونَ، وَلَا تَجْمَعُوا مَا لَاتَأْكُلُونَ، وَاتَّقُوا اللهَ الَّذِي إِلَيْهِ تُرْجَعُونَ ».

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

(It has been narrated) from Abu Ja’farasws having said: ‘While Rasool-Allahsaww was in one of hissaww journeys, hesaww met some riders. So they said, ‘The greetings be upon yousaww O Rasool-Allahsaww ! So hesaww said: ‘What are you? ’ So they said, ‘We are Momins, O Rasool-Allahsaww ! Hesaww said: ‘So what is the reality of your Emān? ’ They said, ‘The agreeability with the Judgement of Allahazwj , and the delegation (of the matters) to Allahazwj , and the submission to the Command of Allahazwj ’. So Rasool-Allahsaww said: ‘Scholars, wise ones, almost they could happen to be from the wisdom of the Prophetsas . So if you all are truthful, so do not build what you would not be dwelling it, and do not amass what you would not be consuming, and fear Allahazwj , to Whom you will be returning’.33

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى؛ وَعَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ جَمِيعاً، عَنِ ابْنِ مَحْبُوبٍ، عَنْ أَبِي مُحَمَّدٍ الْوَابِشِيِّ وَإِبْرَاهِيمَ بْنِ مِهْزَمٍ، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِ عليه‌السلام يَقُولُ: « إِنَّ رَسُولَ اللهِ صلى‌الله‌عليه‌وآله‌وسلم صَلّى بِالنَّاسِ الصُّبْحَ، فَنَظَرَ إِلى شَابٍّ فِي الْمَسْجِدِ، وَهُوَ يَخْفِقُ وَيَهْوِي بِرَأْسِهِ مُصْفَرّاً لَوْنُهُ، قَدْ نَحِفَ جِسْمُهُ، وَغَارَتْ عَيْنَاهُ فِي رَأْسِهِ، فَقَالَ لَهُ رَسُولُ اللهِ صلى‌الله‌عليه‌وآله‌وسلم: كَيْفَ أَصْبَحْتَ يَا فُلَانُ؟ قَالَ: أَصْبَحْتُ ـ يَا رَسُولَ اللهِ ـ مُوقِناً.

فَعَجِبَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم مِنْ قَوْلِهِ، وَقَالَ: إِنَّ لِكُلِّ يَقِينٍ حَقِيقَةً، فَمَا حَقِيقَةُ يَقِينِكَ؟

فَقَالَ: إِنَّ يَقِينِي ـ يَا رَسُولَ اللهِ ـ هُوَ الَّذِي أَحْزَنَنِي، وَأَسْهَرَ لَيْلِي، وَأَظْمَأَ هَوَاجِرِي، فَعَزَفَتْ نَفْسِي عَنِ الدُّنْيَا وَمَا فِيهَا حَتّى كَأَنِّي أَنْظُرُ إِلى عَرْشِ رَبِّي وَقَدْ نُصِبَ لِلْحِسَابِ، وَحُشِرَ الْخَلَائِقُ لِذلِكَ وَأَنَا فِيهِمْ، وَكَأَنِّي أَنْظُرُ إِلى أَهْلِ الْجَنَّةِ يَتَنَعَّمُونَ فِي الْجَنَّةِ وَيَتَعَارَفُونَ، وَ عَلَى الْأَرَائِكِ مُتَّكِئُونَ، وَكَأَنِّي أَنْظُرُ إِلى أَهْلِ النَّارِ وَهُمْ فِيهَا مُعَذَّبُونَ مُصْطَرِخُونَ، وَكَأَنِّي الْآنَ أَسْمَعُ زَفِيرَ النَّارِ يَدُورُ فِي مَسَامِعِي.

فَقَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم لِأَصْحَابِهِ: هذَا عَبْدٌ نَوَّرَ اللهُ قَلْبَهُ بِالْإِيمَانِ، ثُمَّ قَالَ لَهُ: الْزَمْ مَا أَنْتَ عَلَيْهِ.

فَقَالَ الشَّابُّ: ادْعُ اللهَ لِي يَا رَسُولَ اللهِ أَنْ أُرْزَقَ الشَّهَادَةَ مَعَكَ.

فَدَعَا لَهُ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، فَلَمْ يَلْبَثْ أَنْ خَرَجَ فِي بَعْضِ غَزَوَاتِ النَّبِيِّصلى‌الله‌عليه‌وآله‌وسلم ، فَاسْتُشْهِدَ بَعْدَ تِسْعَةِ نَفَرٍ، وَكَانَ هُوَ الْعَاشِرَ ».

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

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

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

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

So Rasool-Allahsaww said to hissaww companions, ‘This is a servant whose heart Allahazwj has Enlightened with the Emān’. Then hesaww said to him: ‘Keep necessitating what you are upon’. So the youth said, ‘Supplicate for me, O Rasool-Allahsaww , that I may be Graced with the martyrdom along with yousaww ’. So Rasool-Allahsaww supplicated for him, and it was not long before he went out in one of the military expeditions of the Prophetsaww , and he was martyred after nine persons, and he was the tenth’.34

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ عَبْدِ اللهِ بْنِ مُسْكَانَ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « اسْتَقْبَلَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم حَارِثَةَ بْنَ مَالِكِ بْنِ النُّعْمَانِ الْأَنْصَارِيَّ، فَقَالَ لَهُ: كَيْفَ أَنْتَ يَا حَارِثَةَ بْنَ مَالِكٍ ؟

فَقَالَ: يَا رَسُولَ اللهِ، مُؤْمِنٌ حَقّاً.

فَقَالَ لَهُ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : لِكُلِّ شَيْ‌ءٍ حَقِيقَةٌ، فَمَا حَقِيقَةُ قَوْلِكَ؟

فَقَالَ: يَا رَسُولَ اللهِ، عَزَفَتْ نَفْسِي عَنِ الدُّنْيَا، فَأَسْهَرَتْ لَيْلِي، وَأَظْمَأَتْ هَوَاجِرِي، وَكَأَنِّي أَنْظُرُ إِلى عَرْشِ رَبِّي وَ قَدْ وُضِعَ لِلْحِسَابِ، وَكَأَنِّي أَنْظُرُ إِلى أَهْلِ الْجَنَّةِ يَتَزَاوَرُونَ‌ فِي الْجَنَّةِ، وَكَأَنِّي أَسْمَعُ عُوَاءَ أَهْلِ النَّارِ فِي النَّارِ.

فَقَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : عَبْدٌ نَوَّرَ اللهُ قَلْبَهُ؛ أَبْصَرْتَ، فَاثْبُتْ.

فَقَالَ: يَا رَسُولَ اللهِ، ادْعُ اللهَ لِي أَنْ يَرْزُقَنِي الشَّهَادَةَ مَعَكَ، فَقَالَ: اللهُمَّ ارْزُقْ حَارِثَةَ الشَّهَادَةَ، فَلَمْ يَلْبَثْ إِلاَّ أَيَّاماً حَتّى بَعَثَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم سَرِيَّةً، فَبَعَثَهُ فِيهَا، فَقَاتَلَ، فَقُتِلَ تِسْعَةٌ أَوْ ثَمَانِيَةٌ، ثُمَّ قُتِلَ ».

وَفِي رِوَايَةِ الْقَاسِمِ بْنِ بُرَيْدٍ، عَنْ أَبِي بَصِيرٍ، قَالَ: « اسْتُشْهِدَ مَعَ جَعْفَرِ بْنِ أَبِي طَالِبٍ بَعْدَ تِسْعَةِ نَفَرٍ، وَكَانَ هُوَ الْعَاشِرَ ».

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

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

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

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

And in another repoted of Al-Qasim Bureyd, from Abu Baseer who said, ‘He was martyred with Ja’faras Bin Abu Talibas after nine people, and he was the tenth’.35

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللهِ عَلَيْهِ: إِنَّ عَلى كُلِّ حَقٍّ حَقِيقَةً، وَعَلى كُلِّ صَوَابٍ نُوراً ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Upon every’ حَقٍّ ’ Just/truth there is ‘حَقِيقَةً ’ a reality, and upon every correct deed is ‘نُوراً ’ a Light’.36

28- بَابُ التَّفَكُّرِ

Chapter 28 – The’ التَّفَكُّرِ ’ Contemplation

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « كَانَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام يَقُولُ: نَبِّهْ بِالتَّفَكُّرِ قَلْبَكَ، وَجَافِ عَنِ اللَّيْلِ جَنْبَكَ، وَاتَّقِ اللهَ رَبَّكَ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws was saying: ‘Awaken your heart with ‘التَّفَكُّرِ ’ the contemplation, and roughen up your side at night (by standing for Salāt), and fear Allahazwj , your Lordazwj ’.37

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ بَعْضِ أَصْحَابِهِ، عَنْ أَبَانٍ، عَنِ الْحَسَنِ الصَّيْقَلِ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَمَّا يَرْوِي النَّاسُ أَنَّ تَفَكُّرَ سَاعَةٍ خَيْرٌ مِنْ قِيَامِ لَيْلَةٍ: قُلْتُ: كَيْفَ يَتَفَكَّرُ؟

قَالَ: « يَمُرُّ بِالْخَرِبَةِ أَوْ بِالدَّارِ، فَيَقُولُ: أَيْنَ سَاكِنُوكِ؟ أَيْنَ بَانُوكِ؟ مَا لَكِ لَا تَتَكَلَّمِينَ؟ ».

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

‘I asked Abu Abdullahasws about what the people are reporting that ‘التَّفَكُّرِ ’ the contemplation for a while is better than standing (for Salāt) at night. I said, ‘How should one contemplate? ’ He should pass by the ruins, or by the (desolate) house, so he should be saying, ‘Where are your dwellers? Where are your builders? What is the matter you are not speaking? ’38

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنْ بَعْضِ رِجَالِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « أَفْضَلُ الْعِبَادَةِ إِدْمَانُ التَّفَكُّرِ فِي اللهِ وَفِي قُدْرَتِهِ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘The most superior of the worship is being habitual in ‘التَّفَكُّرِ ’ the contemplation regarding Allahazwj and regarding Hisazwj Ordainment’.39

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُعَمَّرِ بْنِ خَلاَّدٍ، قَالَ: سَمِعْتُ أَبَا الْحَسَنِ الرِّضَاعليه‌السلام يَقُولُ: « لَيْسَ الْعِبَادَةُ كَثْرَةَ الصَّلَاةِ وَالصَّوْمِ، إِنَّمَا‌ الْعِبَادَةُ التَّفَكُّرُ فِي أَمْرِ اللهِ عَزَّ وَجَلَّ ».

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

‘I heard Abu Al-Hassan Al-Rezaasws saying: ‘The worship is not the abundance of the Salāt and the Soām. But rather, the worship is ‘التَّفَكُّرِ ’ the contemplation regarding the Command of Allahazwj Mighty and Majestic’.40

5. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ إِسْمَاعِيلَ بْنِ سَهْلٍ، عَنْ حَمَّادٍ، عَنْ رِبْعِيٍّ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللهِ عَلَيْهِ: التَّفَكُّرُ يَدْعُو إِلَى الْبِرِّ وَالْعَمَلِ بِهِ ».

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

‘Abu Abdullahasws said: ‘Amir Al-Momineenasws said: ‘The ‘التَّفَكُّرِ ’ contemplation invites to the righteousness, and the acting by it’.41

29- بَابُ الْمَكَارِمِ

Chapter 29 – The Nobilities

مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْهَيْثَمِ بْنِ أَبِي مَسْرُوقٍ، عَنْ يَزِيدَ بْنِ إِسْحَاقَ شَعِرٍ، عَنِ الْحَسَنِ بْنِ عَطِيَّةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الْمَكَارِمُ عَشْرٌ، فَإِنِ اسْتَطَعْتَ أَنْ تَكُونَ فِيكَ فَلْتَكُنْ؛ فَإِنَّهَا تَكُونُ فِي الرَّجُلِ وَلَا تَكُونُ فِي وَلَدِهِ، وَتَكُونُ فِي الْوَلَدِ وَلَا تَكُونُ فِي أَبِيهِ، وَتَكُونُ فِي الْعَبْدِ وَلَا تَكُونُ فِي الْحُرِّ ».

قِيلَ: وَمَا هُنَّ؟

قَالَ: « صِدْقُ الْيَأْسِ، وَصِدْقُ اللِّسَانِ، وَأَدَاءُ الْأَمَانَةِ، وَصِلَةُ الرَّحِمِ، وَإِقْرَاءُ الضَّيْفِ، وَإِطْعَامُ السَّائِلِ، وَالْمُكَافَأَةُ عَلَى الصَّنَائِعِ، وَالتَّذَمُّمُ لِلْجَارِ، وَالتَّذَمُّمُ لِلصَّاحِبِ، وَرَأْسُهُنَّ الْحَيَاءُ ».

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

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

Heasws said: ‘True bravery, and truthful of the tongue, and paying the entrustments, and helping the relatives, and entertaining the guest, and feeding the beggar, and the rewarding upon the works, and the responsibility for the neighbour, and the responsibility for the companions – and the head of these is’ الْحَيَاءُ ’ the bashfulness’.42

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ عَبْدِ اللهِ بْنِ مُسْكَانَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ خَصَّ رُسُلَهُ بِمَكَارِمِ الْأَخْلَاقِ؛ فَامْتَحِنُوا أَنْفُسَكُمْ، فَإِنْ كَانَتْ فِيكُمْ، فَاحْمَدُوا اللهَ، وَاعْلَمُوا أَنَّ ذلِكَ مِنْ خَيْرٍ؛ وَإِنْ لَا تَكُنْ فِيكُمْ، فَاسْأَلُوا اللهَ، وَارْغَبُوا إلَيْهِ فِيها ».

قال: فَذَكَرَهَا عَشَرَةً: « الْيَقِينَ، وَالْقَنَاعَةَ، وَالصَّبْرَ، وَالشُّكْرَ، وَالْحِلْمَ، وَحُسْنَ الْخُلُقِ، وَالسَّخَاءَ، وَالْغَيْرَةَ، وَالشَّجَاعَةَ، وَالْمُرُوءَةَ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Specialised Hisazwj Rasoolsas with the noble mannerisms, so therefore examine yourselves. So if these were in you, then Praise Allahazwj and know that, that is from the goodness, and if these are not in you, then ask Allahazwj and hope to Himazwj regarding these’.

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

He (the narrator) said, ‘And some of them reported after these them characteristics and increase in it, the truthfulness and the paying of the entrusments’.43

3. عَنْهُ، عَنْ بَكْرِ بْنِ صَالِحٍ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْهَاشِمِيِّ، عَنْ إِسْمَاعِيلَ بْنِ عَبَّادٍ ـ قَالَ بَكْرٌ: وَأَظُنُّنِي قَدْ سَمِعْتُهُ مِنْ إِسْمَاعِيلَ ـ عَنْ عَبْدِ اللهِ بْنِ بُكَيْرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّا لَنُحِبُّ مَنْ كَانَ عَاقِلاً فَهِماً فَقِيهاً حَلِيماً مُدَارِياً صَبُوراً صَدُوقاً وَفِيّاً؛ إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ خَصَّ الْأَنْبِيَاءَ بِمَكَارِمِ الْأَخْلَاقِ؛ فَمَنْ‌ كَانَتْ فِيهِ، فَلْيَحْمَدِ اللهَ عَلى ذلِكَ؛ وَمَنْ لَمْ تَكُنْ فِيهِ، فَلْيَتَضَرَّعْ إِلَى اللهِ عَزَّ وَجَلَّ، وَلْيَسْأَلْهُ إِيَّاهَا ».

قَالَ: قُلْتُ: جُعِلْتُ فِدَاكَ، وَمَا هُنَّ؟

قَالَ: « هُنَّ: الْوَرَعُ، وَالْقَنَاعَةُ، وَالصَّبْرُ، وَالشُّكْرُ، وَالْحِلْمُ، وَالْحَيَاءُ، وَالسَّخَاءُ، وَالشَّجَاعَةُ، وَالْغَيْرَةُ، وَالْبِرُّ، وَصِدْقُ الْحَدِيثِ، وَأَدَاءُ الْأَمَانَةِ ».

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

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

He (the narrator) said, ‘I said, ‘May I be sacrificed for youasws ! And what are these? ’ Heasws said: ‘These are – the piety, and the contentment, and the patience, and the gratefulness, and the forbearance, and the bashfulness, and the generosity, and the bravery, and the self-esteem, and the goodwill, and truthful of the discussion, and payment of the entrustment’.44

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ بَعْضِ أَصْحَابِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ ارْتَضى لَكُمُ الْإِسْلَامَ دِيناً؛ فَأَحْسِنُوا صُحْبَتَهُ بِالسَّخَاءِ وَحُسْنِ الْخُلُقِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic is Pleased with you all with Al-Islām as a Religion, therefore make good your companionship with the generously, and good mannerisms’.45

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللهِ عَلَيْهِ: الْإِيمَانُ‌ أَرْبَعَةُ أَرْكَانٍ: الرِّضَا بِقَضَاءِ اللهِ، وَالتَّوَكُّلُ عَلَى اللهِ، وَتَفْوِيضُ الْأَمْرِ إِلَى اللهِ، وَالتَّسْلِيمُ لِأَمْرِ اللهِ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The Emān has four pillars/foundations/dimensions – the pleasure with the Judgement of Allahazwj , and the reliance upon Allahazwj , and delegation of the matters to Allahazwj , and the submission to the Command of Allahazwj ’.46

6. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ، عَنْ رَجُلٍ مِنْ بَنِي هَاشِمٍ، قَالَ: « أَرْبَعٌ مَنْ كُنَّ فِيهِ كَمَلَ إِسْلَامُهُ وَلَوْ كَانَ مِنْ قَرْنِهِ إِلى قَدَمِهِ خَطَايَا، لَمْ تَنْقُصْهُ: الصِّدْقُ، وَالْحَيَاءُ، وَحُسْنُ الْخُلُقِ، وَالشُّكْرُ ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Abdullah Bin Sinan,

(It has been narrated) from a man from the Clan of Hashimas , heasws said, ‘Four (things), if these are in someone, his Islām would be perfect, and even if he was in sin from his head to his feet, it would not incur him a loss – the truthfulness, and the bashfulness, and the good mannerisms, and the gratefulness’.47

7. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ؛ وَعَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ جَمِيعاً، عَنِ ابْنِ مَحْبُوبٍ، عَنِ ابْنِ رِئَابٍ، عَنْ أَبِي حَمْزَةَ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ، قَالَ: قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : « أَلَا أُخْبِرُكُمْ بِخَيْرِ رِجَالِكُمْ؟ » قُلْنَا: بَلى يَا رَسُولَ اللهِ، قَالَ: « إِنَّ مِنْ خَيْرِ رِجَالِكُمُ التَّقِيَّ، النَّقِيَّ، السَّمْحَ الْكَفَّيْنِ، النَّقِيَّ الطَّرَفَيْنِ، الْبَرَّ بِوَالِدَيْهِ، وَلَا يُلْجِئُ عِيَالَهُ إِلى غَيْرِهِ ».

A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Ibn Riab, from Abu Hamza, from Jabir Bin Abdullah who said,

‘Rasool-Allahsaww said: ‘Shall Isaww inform you with the best of your men? ’ We said, ‘Yes, O Rasool-Allahsaww !’ The best of your men is the pious, and the clean, and the forgiving of the hands, clean of the two sides (mouth and backside), the righteous with the parents, and does not leave his dependants to be a burden on) others’.48

30- بَابُ فَضْلِ الْيَقِينِ

Chapter 30 – Superiority of the conviction

1. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ، عَنِ الْمُثَنَّى بْنِ الْوَلِيدِ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَيْسَ شَيْ‌ءٌ إِلاَّ وَلَهُ حَدٌّ ». قَالَ: قُلْتُ: جُعِلْتُ فِدَاكَ، فَمَا حَدُّ التَّوَكُّلِ؟ قَالَ: « الْيَقِينُ ». قُلْتُ: فَمَا حَدُّ الْيَقِينِ؟ قَالَ: « أَلاَّ تَخَافَ مَعَ اللهِ شَيْئاً ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washha, from Al Musna Bin Al Waleed, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘There is nothing except that there is a limit for it’. I said, ‘May I be sacrificed for youasws ! So what is the limit of the reliance (upon Allahazwj )? ’ Heasws said: الْيَقِينَ ’The conviction’. I said, ‘So what is the limit of the conviction? ’ Heasws said: ‘Not fearing anything along with Allahazwj ’.49

2. عَنْهُ، عَنْ مُعَلًّى، عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ، عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ؛ وَمُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ أَبِي وَلاَّدٍ الْحَنَّاطِ وَ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مِنْ صِحَّةِ يَقِينِ الْمَرْءِ الْمُسْلِمِ أَنْ لَايُرْضِيَ النَّاسَ بِسَخَطِ اللهِ، وَلَا يَلُومَهُمْ عَلى مَا لَمْ يُؤْتِهِ اللهُ؛ فَإِنَّ الرِّزْقَ لَايَسُوقُهُ حِرْصُ حَرِيصٍ، وَلَا يَرُدُّهُ كَرَاهِيَةُ كَارِهٍ، وَلَوْ أَنَّ أَحَدَكُمْ فَرَّ مِنْ رِزْقِهِ كَمَا يَفِرُّ مِنَ الْمَوْتِ، لَأَدْرَكَهُ رِزْقُهُ كَمَا يُدْرِكُهُ الْمَوْتُ ».

ثُمَّ قَالَ: « إِنَّ اللهَ بِعَدْلِهِ وَقِسْطِهِ جَعَلَ الرَّوْحَ وَالرَّاحَةَ فِي الْيَقِينِ وَالرِّضَا، وَجَعَلَ الْهَمَّ وَالْحَزَنَ فِي الشَّكِّ وَالسَّخَطِ ».

From him, from Moalla, from Al Hassan Bin Ali A lWasha, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws ,

and Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, deom Abu Wallad Al Hannat, and Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘It is from the correctness of the conviction, the personality of the Muslim that he does not please the people by Angering Allahazwj , and does not accuse them upon what Allahazwj did not Give him, for his sustenance is neither ushered by the greed not the greedy one, nor is it repelled by the dislike of the dislike; and if one of you were to flee from his sustenance just as he flees from the death, his sustenance would come across him just as he would come across the death’.

Then heasws said: ‘Allahazwj , by Hisazwj Justice and Hisazwj Fairness Made the spirit and the rest to be in the conviction and the pleasure, and Made the worries and the grief to be in the doubt and the anger’.50

3. ابْنُ مَحْبُوبٍ، عَنْ هِشَامِ بْنِ سَالِمٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِنَّ الْعَمَلَ الدَّائِمَ الْقَلِيلَ عَلَى الْيَقِينِ أَفْضَلُ عِنْدَ اللهِ مِنَ الْعَمَلِ الْكَثِيرِ عَلى غَيْرِ يَقِينٍ ».

Ibn Mahboub, from Hisham Bin Salim who said,

‘I heard Abu Abdullahasws saying: ‘The small persistent deed upon the conviction is superior in the Presence of Allahazwj than the big deed performed without conviction’.51

4. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْوَشَّاءِ، عَنْ أَبَانٍ، عَنْ زُرَارَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللهِ عَلَيْهِ عَلَى الْمِنْبَرِ: لَا يَجِدُ أَحَدُكُمْ طَعْمَ الْإِيمَانِ حَتّى يَعْلَمَ أَنَّ مَا أَصَابَهُ لَمْ يَكُنْ لِيُخْطِئَهُ، وَمَا أَخْطَأَهُ لَمْ يَكُنْ لِيُصِيبَهُ ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Aban, from Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said upon the pulpit: ‘Not one of you would find the food of the Emān until he knows that whatever hit him would not have missed him, and whatever missed him, would not have hit him’.52

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ زَيْدٍ الشَّحَّامِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام قَالَ: « أَنَّ أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ اللهِ عَلَيْهِ جَلَسَ إِلى حَائِطٍ مَائِلٍ يَقْضِي بَيْنَ النَّاسِ، فَقَالَ بَعْضُهُمْ: لَاتَقْعُدْ تَحْتَ هذَا الْحَائِطِ، فَإِنَّهُ مُعْوِرٌ، فَقَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللهِ عَلَيْهِ: حَرَسَ امْرَأً أَجَلُهُ، فَلَمَّا قَامَ سَقَطَ الْحَائِطُ ».

قَالَ: « وَكَانَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام مِمَّا يَفْعَلُ هذَا وَأَشْبَاهَهُ، وَهذَا الْيَقِينُ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Zayd Al Shahaam,

(It has been narrated) from Abu Abdullahasws that Amir Al-Momineenasws was seated leaning by a wall giving judgements between the people, so one of them said, ‘Youasws should not sit beneath this wall for it is vulnerable’. So Amir Al-Momineenasws said: ‘An evil man would guard (against) his death’. So when heasws arose, the wall collapsed’.

He (Abu Abdullahasws ) said: ‘And it was so that Amir Al-Momineenasws was from the ones who did this and what resembles it, and this is the conviction’.53

6. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنْ صَفْوَانَ الْجَمَّالِ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ:( وَأَمَّا الْجِدارُ فَكانَ لِغُلامَيْنِ يَتِيمَيْنِ فِي الْمَدِينَةِ وَكانَ تَحْتَهُ كَنْزٌ لَهُما ) فَقَالَ: « أَمَا إِنَّهُ مَا كَانَ ذَهَباً وَلَا فِضَّةً، وَإِنَّمَا كَانَ أَرْبَعَ كَلِمَاتٍ: لَا إِلهَ إِلاَّ أَنَا؛ مَنْ أَيْقَنَ بِالْمَوْتِ لَمْ يَضْحَكْ سِنُّهُ، وَمَنْ أَيْقَنَ بِالْحِسَابِ لَمْ‌ يَفْرَحْ قَلْبُهُ، وَمَنْ أَيْقَنَ بِالْقَدَرِ لَمْ يَخْشَ إِلاَّ اللهَ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Muhammad Bin Abu Nasr, from Safwan Al Jammal who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [18: 82] And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them both. So heasws said: ‘But, it was neither gold nor silver, and rather these were four sentences – There is no god except for Allahazwj . Surely the one who was convinced of the death would not laugh for his lifetime, and the one who is certain of the Reckoning his heart would not be happy, and the one who is certain of the Pre-determination would not fear anyone except Allahazwj ’.54

7. عَنْهُ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ صَفْوَانَ الْجَمَّالِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « كَانَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام يَقُولُ: لَايَجِدُ عَبْدٌ طَعْمَ الْإِيمَانِ حَتّى يَعْلَمَ أَنَّ مَا أَصَابَهُ لَمْ يَكُنْ لِيُخْطِئَهُ، وَأَنَّ مَا أَخْطَأَهُ لَمْ يَكُنْ لِيُصِيبَهُ، وَأَنَّ الضَّارَّ النَّافِعَ هُوَ اللهُ عَزَّ وَجَلَّ ».

From him, from Ali Bin Al Hakam, from Safwan Al Jammal,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws was saying: ‘A servant will not find the food of the Emān until he knows that what hit him would not have happened to miss him, and that whatever missed him would not have happened to have hit him, and that the Harmer and the Benefiter, Heazwj is Allahazwj Mighty and Majestic’.55

8. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْوَشَّاءِ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ، عَنْ أَبِي حَمْزَةَ، عَنْ سَعِيدِ بْنِ قَيْسٍ الْهَمْدَانِيِّ، قَالَ: نَظَرْتُ يَوْماً فِي الْحَرْبِ إِلى رَجُلٍ عَلَيْهِ ثَوْبَانِ، فَحَرَّكْتُ فَرَسِي، فَإِذَا هُوَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام ، فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، فِي مِثْلِ هذَا الْمَوْضِعِ؟

فَقَالَ: « نَعَمْ، يَا سَعِيدَ بْنَ قَيْسٍ، إِنَّهُ لَيْسَ مِنْ عَبْدٍ إِلاَّ وَلَهُ مِنَ اللهِ ـ عَزَّوَجَلَّ ـ حَافِظٌ وَوَاقِيَةٌ، مَعَهُ مَلَكَانِ يَحْفَظَانِهِ مِنْ أَنْ يَسْقُطَ مِنْ رَأْسِ جَبَلٍ، أَوْ يَقَعَ فِي بِئْرٍ، فَإِذَا نَزَلَ الْقَضَاءُ خَلَّيَا بَيْنَهُ وَبَيْنَ كُلِّ شَيْ‌ءٍ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Washa, from Abdullah Bin Sinan, from Abu Hamza, from Saeed Bin Qays Al Hamdany who said,

‘During the war, I looked at a man upon whom were two clothes. So I moved my horse and it was Amir Al-Momineenasws . So I said, ‘O Amir Al-Momineenasws ! In the likes of this (clothes) in this place? ’ So heasws said: ‘Yes, O Saeed Bin Qays! There is none from a servant except that there is for him, from Allahazwj , a protector, and two Angels are Allocated to be with him protecting him from him falling from the top of a mountain, or falling into a well. So when the Ordainment descends, they both leave him alone and between everything’.56

9. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ أَسْبَاطٍ، قَالَ: سَمِعْتُ أَبَا الْحَسَنِ الرِّضَاعليه‌السلام يَقُولُ: « كَانَ فِي الْكَنْزِ الَّذِي قَالَ اللهُ عَزَّ وَجَلَّ:( وَكانَ تَحْتَهُ كَنْزٌ لَهُما ) كَانَ فِيهِ: بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ، عَجِبْتُ لِمَنْ أَيْقَنَ بِالْمَوْتِ كَيْفَ يَفْرَحُ، وَعَجِبْتُ لِمَنْ أَيْقَنَ بِالْقَدَرِ كَيْفَ يَحْزَنُ، عَجِبْتُ لِمَنْ رَأَى الدُّنْيَا وَتَقَلُّبَهَا بِأَهْلِهَا كَيْفَ يَرْكَنُ إِلَيْهَا، وَيَنْبَغِي لِمَنْ عَقَلَ عَنِ اللهِ أَنْ لَايَتَّهِمَ اللهَ فِي قَضَائِهِ، وَلَا يَسْتَبْطِئَهُ فِي رِزْقِهِ ».

فَقُلْتُ: جُعِلْتُ فِدَاكَ، أُرِيدُ أَنْ أَكْتُبَهُ، قَالَ: فَضَرَبَ وَاللهِ يَدَهُ إِلَى الدَّوَاةِ لِيَضَعَهَا بَيْنَ يَدَيَّ، فَتَنَاوَلْتُ يَدَهُ، فَقَبَّلْتُهَا، وَأَخَذْتُ الدَّوَاةَ، فَكَتَبْتُهُ.

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ali Bin Asbat who said,

‘I heard Abu Al-Hassan Al-Rezaasws saying regarding the treasure which Allahazwj Mighty and Majestic [18: 82] and there was beneath it a treasure belonging to them both. There was in it, ‘In the Name of Allahazwj , the Beneficent, the Merciful. How strange of the one who is certain of the death, how he is happy, and how strange for the one who is certain with the Pre-determination how he grieves, and how strange of the one who sees the world how it overturns its people how he can incline towards it, and it is befitting for the one who minds about Allahazwj that he does not accuse Allahazwj regarding Hisazwj Ordainment nor consider Himazwj as having Slowed-down regarding his sustenance’.

So I said, ‘May I be sacrificed for youasws ! I want to write it down’. So heasws struck his hand, by Allahazwj , towards the inkpot in order to place it in front of me. So I grabbed hold of hisasws hand, and I kissed it, and took the inkpot, so I wrote it down’.57

10. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ عَبْدِ الرَّحْمنِ الْعَرْزَمِيِّ، عَنْ أَبِيهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « كَانَ قَنْبَرٌ غُلَامُ عَلِيٍّ يُحِبُّ عَلِيّاًعليه‌السلام حُبّاً شَدِيداً، فَإِذَا خَرَجَ عَلِيٌّعليه‌السلام خَرَجَ عَلى أَثَرِهِ بِالسَّيْفِ، فَرَآهُ ذَاتَ لَيْلَةٍ، فَقَالَ: يَا قَنْبَرُ، مَا لَكَ؟ فَقَالَ: جِئْتُ لِأَمْشِيَ خَلْفَكَ يَا أَمِيرَ الْمُؤْمِنِينَ، قَالَ: وَيْحَكَ، أَمِنْ أَهْلِ السَّمَاءِ تَحْرُسُنِي، أَوْ مِنْ أَهْلِ الْأَرْضِ؟ فَقَالَ: لَا، بَلْ مِنْ أَهْلِ الْأَرْضِ، فَقَالَ: إِنَّ أَهْلَ الْأَرْضِ لَايَسْتَطِيعُونَ لِي شَيْئاً إِلاَّ بِإِذْنِ اللهِ مِنَ السَّمَاءِ، فَارْجِعْ، فَرَجَعَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abdul Rahman Al Arzamy, from his father,

(It has been narrated) from Abu Abdullahasws having said: ‘Qanbar was a slave of Aliazwj who loved Aliasws with intense love. So when Aliasws went out, he went out upon hisasws footsteps with the sword. So, one night, heasws saw him, and heasws said: ‘O Qanbar! What is the matter with you? ’ So he said, ‘I came walking behind youasws , O Amir Al-Momineenasws ’. Heasws said: ‘Woe be unto you! Are you fortifying (protecting) me from the people of the sky or from the people of the earth? ’ So he said, ‘No, but from the people of the earth’. So heasws said: ‘The people of the earth are not able to do anything to measws except by the Permission of Allahazwj - from the sky, therefore return, return!’58

11. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَمَّنْ ذَكَرَهُ، قَالَ: قِيلَ لِلرِّضَاعليه‌السلام : إِنَّكَ تَتَكَلَّمُ بِهذَا الْكَلَامِ وَالسَّيْفُ يَقْطُرُ دَماً فَقَالَ: « إِنَّ لِلّهِ وَادِياً مِنْ ذَهَبٍ حَمَاهُ بِأَضْعَفِ خَلْقِهِ النَّمْلِ، فَلَوْ رَامَهُ الْبَخَاتِيُّ لَمْ تَصِلْ إِلَيْهِ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from the one who mentioned it who said,

‘It was said to Al-Rezaasws , ‘Youasws are speaking with this speech and the sword is dripping blood? ’ So heasws said: ‘Allahazwj has a valley of gold, protecting it by the weakest of Hisazwj creatures, the ants. So even if it is sought by the Bukhaty (Persian camels) they would not arrive to it’.59

31- بَابُ الرِّضَا بِالْقَضَاءِ

Chapter 31 – Satisfaction with the Judgement (of Allahazwj )

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ جَمِيلِ بْنِ صَالِحٍ، عَنْ بَعْضِ أَشْيَاخِ بَنِي النَّجَاشِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « رَأْسُ طَاعَةِ اللهِ الصَّبْرُ وَالرِّضَا عَنِ اللهِ فِيمَا أَحَبَّ الْعَبْدُ أَوْ كَرِهَ، وَلَا يَرْضى عَبْدٌ عَنِ اللهِ فِيمَا أَحَبَّ أَوْ كَرِهَ إِلاَّ كَانَ خَيْراً لَهُ فِيمَا أَحَبَّ أَوْ كَرِهَ ».

Ali Bin Ibrahim, from his father, from Ibn Abu UUmeyr, from Jameel Bin Salih, from one of the Sheykhs of the clan of Al Najjashy,

(It has been narrated) from Abu Abdullahasws having said: ‘The chief of obedience to Allahazwj is the patience and the satisfaction from Allahazwj regarding whatever the servant loves or abhors; and a servant would not be satisfied from Allahazwj regarding whatever he loves or abhors except it was better for him regarding what Heazwj Loves or Abhors’.60

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ عَبْدِ اللهِ بْنِ مُسْكَانَ، عَنْ لَيْثٍ الْمُرَادِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ أَعْلَمَ النَّاسِ بِاللهِ أَرْضَاهُمْ بِقَضَاءِ اللهِ عَزَّ وَجَلَّ ».

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Hammad Bin Isa, from Abdullah Bin Muskan, from Lays Al Murady,

(It has been narrated) from Abu Abdullahasws having said: ‘The most knowledgeable of the people with Allahazwj is the one most satisfied of them with the Judgement of Allahazwj Mighty and Majestic’.61

3. عَنْهُ، عَنْ يَحْيَى بْنِ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ، عَنْ عَاصِمِ بْنِ حُمَيْدٍ، عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ: عَنْ عَلِيِّ بْنِ الْحُسَيْنِعليهما‌السلام ، قَالَ: « الصَّبْرُ وَالرِّضَا عَنِ اللهِ رَأْسُ طَاعَةِ اللهِ، وَمَنْ صَبَرَ وَرَضِيَ عَنِ اللهِ فِيمَا قَضى عَلَيْهِ فِيمَا أَحَبَّ أَوْ كَرِهَ، لَمْ يَقْضِ اللهُ ـ عَزَّ وَجَلَّ ـ لَهُ فِيمَا أَحَبَّ أَوْ كَرِهَ إِلاَّ مَا هُوَ خَيْرٌ لَهُ ».

From him, from Yahya Bin Ibrahim Bin Abu Al Balaad, from Aasim Bin Humeyd, from Abu Hamza Al Sumaly,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘The patience and the satisfaction from Allahazwj is the chief of the obedience to Allahazwj , and the one who is patient and satisfied from Allahazwj regarding whatever has been Judged upon him, with regards to whatever he loves or abhors, Allahazwj Mighty and Majestic would not Judge for him regarding whatever he loves or abhors, except what is better for him’.62

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ ابْنِ مَحْبُوبٍ، عَنْ دَاوُدَ الرَّقِّيِّ، عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : قَالَ اللهُ عَزَّ وَجَلَّ: إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ عِبَاداً لَايَصْلُحُ لَهُمْ أَمْرُ دِينِهِمْ إِلاَّ بِالْغِنى وَالسَّعَةِ وَالصِّحَّةِ فِي الْبَدَنِ، فَأَبْلُوهُمْ بِالْغِنى وَالسَّعَةِ وَصِحَّةِ الْبَدَنِ، فَيُصْلِحُ عَلَيْهِمْ أَمْرَ دِينِهِمْ. وَإِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ لَعِبَاداً لَايَصْلُحُ لَهُمْ أَمْرُ دِينِهِمْ إِلاَّ بِالْفَاقَةِ وَالْمَسْكَنَةِ وَالسُّقْمِ فِي أَبْدَانِهِمْ، فَأَبْلُوهُمْ بِالْفَاقَةِ وَالْمَسْكَنَةِ وَالسُّقْمِ، فَيُصْلِحُ عَلَيْهِمْ أَمْرَ دِينِهِمْ، وَأَنَا أَعْلَمُ بِمَا يَصْلُحُ عَلَيْهِ أَمْرُ دِينِ عِبَادِيَ الْمُؤْمِنِينَ.

وَإِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ لَمَنْ يَجْتَهِدُ فِي عِبَادَتِي، فَيَقُومُ مِنْ رُقَادِهِ وَلَذِيذِ وِسَادِهِ، فَيَتَهَجَّدُ لِيَ اللَّيَالِيَ، فَيُتْعِبُ نَفْسَهُ فِي عِبَادَتِي، فَأَضْرِبُهُ بِالنُّعَاسِ اللَّيْلَةَ وَاللَّيْلَتَيْنِ؛ نَظَراً مِنِّي لَهُ، وَإِبْقَاءً عَلَيْهِ، فَيَنَامُ حَتّى يُصْبِحَ، فَيَقُومُ وَهُوَ مَاقِتٌ لِنَفْسِهِ، زَارِئٌ عَلَيْهَا، وَلَوْ أُخَلِّي بَيْنَهُ وَبَيْنَ مَا يُرِيدُ مِنْ عِبَادَتِي لَدَخَلَهُ الْعُجْبُ مِنْ ذلِكَ، فَيُصَيِّرُهُ الْعُجْبُ إِلَى الْفِتْنَةِ بِأَعْمَالِهِ، فَيَأْتِيهِ مِنْ ذلِكَ مَا فِيهِ هَلَاكُهُ؛ لِعُجْبِهِ بِأَعْمَالِهِ، وَرِضَاهُ عَنْ نَفْسِهِ، حَتّى يَظُنَّ أَنَّهُ قَدْ فَاقَ الْعَابِدِينَ، وَجَازَ فِي عِبَادَتِهِ حَدَّ التَّقْصِيرِ، فَيَتَبَاعَدُ مِنِّي عِنْدَ ذلِكَ وَهُوَ يَظُنُّ أَنَّهُ يَتَقَرَّبُ إِلَيَّ، فَلَا يَتَّكِلِ الْعَامِلُونَ عَلى أَعْمَالِهِمُ الَّتِي يَعْمَلُونَهَا لِثَوَابِي؛ فَإِنَّهُمْ لَوِ اجْتَهَدُوا وَأَتْعَبُوا أَنْفُسَهُمْ وَأَفْنَوْا أَعْمَارَهُمْ فِي عِبَادَتِي كَانُوا مُقَصِّرِينَ، غَيْرَ بَالِغِينَ فِي عِبَادَتِهِمْ كُنْهَ عِبَادَتِي فِيمَا يَطْلُبُونَ عِنْدِي مِنْ كَرَامَتِي وَالنَّعِيمِ فِي جَنَّاتِي وَرَفِيعِ دَرَجَاتِيَ الْعُلى فِي جِوَارِي، وَلكِنْ فَبِرَحْمَتِي فَلْيَثِقُوا، وَبِفَضْلِي فَلْيَفْرَحُوا، وَإِلى حُسْنِ الظَّنِّ بِي فَلْيَطْمَئِنُّوا؛ فَإِنَّ رَحْمَتِي عِنْدَ ذلِكَ تَدَارَكُهُمْ، وَمَنِّي يُبَلِّغُهُمْ رِضْوَانِي، وَمَغْفِرَتِي تُلْبِسُهُمْ عَفْوِي؛ فَإِنِّي أَنَا اللهُ الرَّحْمنُ الرَّحِيمُ، وَ بِذلِكَ تَسَمَّيْتُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Dawood Al Raqqy, from Abu Ubeyda Al Haza’a,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Mighty and Majestic Said: “From Myazwj believing servants there are servants whose matters of their Religion cannot be correct for them except with the richness and the capacity, and the health in the body. Therefore, Iazwj Test them with the riches, and the capacity, and the health of the body in order to Correct upon them the matter of their Religion.

And from Myazwj believing servants are such servants that the matter of their Religion cannot be correct for them except with the destitution, and the poverty, and the sickness in their bodies. Therefore, Iazwj Test then with the destitution, and the poverty, and the sickness, in order to Correct upon them the matter of their Religion. And Iazwj am more Knowing with what is correct upon him in the matter of the Religion of Myazwj believing servant.

And that, from Myazwj believing servants is the one who strive in Myazwj worship. So he is standing from his mattress and the pleasure of his pillow, and he spends the night in praying Salāt to Meazwj , thus tiring himself in Myazwj worship. So Iazwj Strike him with the drowsiness for the night and the two nights, as a Consideration from Meazwj to him, whether he would remain upon it. But he goes to sleep until the morning. Then he arises, and he is disgusted with himself, upset over it.

And if Iazwj were to Leave him alone, between him and what he wants from Myazwj worship, the self-conceit would enter into him due to that, so he would become self-conceited to the strife by his deed, and there would come to him from that what has destruction in it due to his self-conceitedness by his deeds, and satisfaction from himself, until he would think that he has surpassed the (other) worshippers and has exceeded in Myazwj worship, the limit of deficiency. Thus, he would be remote from Meazwj during that, and he would be thinking that he has come nearer to Meazwj .

Thus, the workers should not be reliant upon their deeds which they are performing for Myazwj Rewards. If they were to strive and exhaust themselves and finish off their lifetime in Myazwj worship, they would be deficient ones without having reach in Myazwj worship, that which Myazwj worship should happen to be regarding what they are seeking from Myazwj Benevolence and the Bounties in Myazwj Paradise, and the highest of Myazwj lofty Levels in Myazwj vicinity, but (they should be relying upon) Myazwj Mercy.

So let them be trusting in Myazwj Grace, so let they be happy and have good thoughts with Meazwj , for in Myazwj Mercy would come to them during that, and from Meazwj , Myazwj Pleasure would reach them, and Myazwj Forgiveness clothing them in Myazwj Pardoning. So Iazwj , Iazwj am Allahazwj , the Beneficent, the Merciful, and with that Iazwj am Named’.63

5. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنْ صَفْوَانَ الْجَمَّالِ: عَنْ أَبِي الْحَسَنِ الْأَوَّلِعليه‌السلام ، قَالَ: « يَنْبَغِي لِمَنْ عَقَلَ عَنِ اللهِ أَنْ لَايَسْتَبْطِئَهُ فِي رِزْقِهِ، وَلَا يَتَّهِمَهُ فِي قَضَائِهِ ».

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, Bin Abu Nasr, from Safwan Al Jammal,

(It has been narrated) from Abu Al-Hassanasws the 1st having said: ‘It is befitting for the one who minds about Allahazwj that he does not consider Himazwj as being slow regarding his sustenance, nor accuse him regarding Hisazwj Judgement’.64

6. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ، عَنْ عَلِيِّ بْنِ النُّعْمَانِ، عَنْ عَمْرِو بْنِ نُهَيْكٍ بَيَّاعِ الْهَرَوِيِّ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « قَالَ اللهُ عَزَّ وَجَلَّ: عَبْدِيَ الْمُؤْمِنَ لَا أَصْرِفُهُ فِي شَيْ‌ءٍ إِلاَّ جَعَلْتُهُ خَيْراً لَهُ؛ فَلْيَرْضَ بِقَضَائِي، وَلْيَصْبِرْ عَلى بَلَائِي، وَلْيَشْكُرْ نَعْمَائِي؛ أَكْتُبْهُ ـ يَا مُحَمَّدُ ـ مِنَ الصِّدِّيقِينَ عِنْدِي ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail, from Ali Bin Al Numan, from Amro Bin Nuheyk Baya’a Al Harwy who said,

‘Abu Abdullahasws said: ‘Allahazwj Mighty and Majestic Said: “Myazwj believing servant, Iazwj do not Exchange anything from him except that Iazwj Make it to be better for him. So let him be pleased with Myazwj Judgement, and let him be patient upon Myazwj afflictions, and let him be thankful for Myazwj Bounties. Iazwj shall Write for him, O Muhammadsaww , as being from the truthful in Myazwj Presence’.65

7. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ مَالِكِ بْنِ عَطِيَّةَ، عَنْ دَاوُدَ بْنِ فَرْقَدٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام قَالَ: « إِنَّ فِيمَا أَوْحَى اللهُ ـ عَزَّ وَجَلَّ ـ إِلى مُوسَى بْنِ عِمْرَانَعليه‌السلام : يَا مُوسَى بْنَ عِمْرَانَ، مَا خَلَقْتُ خَلْقاً أَحَبَّ إِلَيَّ مِنْ عَبْدِيَ الْمُؤْمِنِ؛ فَإِنِّي إِنَّمَا أَبْتَلِيهِ لِمَا هُوَ خَيْرٌ لَهُ، وَأُعَافِيهِ لِمَا هُوَ خَيْرٌ لَهُ، وَأَزْوِي عَنْهُ مَا هُوَ شَرٌّ لَهُ لِمَا هُوَ خَيْرٌ لَهُ، وَأَنَا أَعْلَمُ بِمَا يَصْلُحُ عَلَيْهِ عَبْدِي، فَلْيَصْبِرْ عَلى بَلَائِي، وَلْيَشْكُرْ نَعْمَائِي، وَلْيَرْضَ بِقَضَائِي؛ أَكْتُبْهُ فِي الصِّدِّيقِينَ عِنْدِي إِذَا عَمِلَ بِرِضَائِي، وَأَطَاعَ أَمْرِي ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Malik Bin Atiyya, from Dawood Bin Farqad,

(It has been narrated) from Abu Abdullahasws : ‘Among what Allahazwj Mighty and Majestic Revealed unto Musa Bin Imranas was: “O Musaas Bin Imran! Iazwj have not Created a creature more Beloved to Meazwj than Myazwj believing servant. So Iazwj , rather, Test him for what is better for him, and Grant him health which is better for him, and Deter from him what is evil for him to what is better for him, and Iazwj am more Knowing with what is correct upon Myazwj servant. Therefore, let him be patient upon Myazwj afflictions, and let him be grateful for Myazwj Bounties, and let him be pleased with Myazwj Judgement. Iazwj shall Write for him to be among the truthful ones in Myazwj Presence, when he acts by Myazwj Pleasure and obeys Myazwj Commands’.66

8. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ فُضَيْلِ بْنِ عُثْمَانَ، عَنِ ابْنِ أَبِي يَعْفُورٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « عَجِبْتُ لِلْمَرْءِ الْمُسْلِمِ؛ لَايَقْضِي اللهُ ـ عَزَّ وَجَلَّ ـ لَهُ قَضَاءً إِلاَّ كَانَ خَيْراً لَهُ؛ وَ إِنْ قُرِّضَ بِالْمَقَارِيضِ كَانَ خَيْراً لَهُ، وَإِنْ مَلَكَ مَشَارِقَ الْأَرْضِ وَمَغَارِبَهَا كَانَ خَيْراً لَهُ ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Fuzayl Bin Usman, from Ibn Abu Yafour,

(It has been narrated) from Abu Abdullahasws having said: ‘How astounding is the Muslim person. Allahazwj Mighty and Majestic does not Judge a Judgement for him except if it was better for him, and if he is indebted with the debts, it would be better for him, and if he was the king of the east of the earth and its west, it would be better for him’.67

9. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ ابْنِ سِنَانٍ، عَنْ صَالِحِ بْنِ عُقْبَةَ، عَنْ عَبْدِ اللهِ بْنِ مُحَمَّدٍ الْجُعْفِيِّ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « أَحَقُّ خَلْقِ اللهِ أَنْ يُسَلِّمَ لِمَا قَضَى اللهُ ـ عَزَّ وَجَلَّ ـ مَنْ عَرَفَ اللهَ عَزَّ وَجَلَّ؛ وَمَنْ رَضِيَ بِالْقَضَاءِ، أَتى عَلَيْهِ الْقَضَاءُ، وَعَظَّمَ اللهُ أَجْرَهُ؛ وَمَنْ‌ سَخِطَ الْقَضَاءَ، مَضى عَلَيْهِ الْقَضَاءُ، وَأَحْبَطَ اللهُ أَجْرَهُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Sinan, from Salih Bin Uqba, from Abdullah Bin Muhammad Al Ju’fy,

(It has been narrated) from Abu Ja’farasws having said’The most rightful of the creatures of Allahazwj is (one who) submits to whatever Allahazwj Mighty and Majestic has Judged. The one who recognises Allahazwj Mighty and Majestic, and the one who is satisfied with the Judgement, the Judgement would come upon him anyway, and Allahazwj would Magnify his Recompense; and the one who is angry with the Judgement, the Judgement would come upon him anyway, and Allahazwj would Drop his Recompense’.68

10. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنِ الْمِنْقَرِيِّ، عَنْ عَلِيِّ بْنِ هَاشِمِ بْنِ الْبَرِيدِ، عَنْ أَبِيهِ، قَالَ: قَالَ عَلِيُّ بْنُ الْحُسَيْنِ صَلَوَاتُ اللهِ عَلَيْهِمَا: « الزُّهْدُ عَشَرَةُ أَجْزَاءٍ؛ أَعْلى دَرَجَةِ الزُّهْدِ أَدْنى دَرَجَةِ الْوَرَعِ، وَأَعْلى دَرَجَةِ الْوَرَعِ أَدْنى دَرَجَةِ الْيَقِينِ، وَأَعْلى دَرَجَةِ الْيَقِينِ أَدْنى دَرَجَةِ الرِّضَا ».

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Ali Bin Hashim Bin Al Bareyd, from his father who said,

‘Aliasws Bin Al-Husaynasws said to me: ‘The ascetism has ten parts. The highest level of the ascetism is the lowest level of the piety; and the highest level of the piety is the lowest level of the conviction; and the highest level of the conviction is the lowest level of the satisfaction (from the Judgement of Allahazwj )’.69

11. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ عَلِيِّ بْنِ أَسْبَاطٍ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَقِيَ الْحَسَنُ بْنُ عَلِيٍّعليهما‌السلام عَبْدَ اللهِ بْنَ جَعْفَرٍ، فَقَالَ: يَا عَبْدَ اللهِ، كَيْفَ يَكُونُ الْمُؤْمِنُ مُؤْمِناً وَهُوَ يَسْخَطُ قِسْمَهُ، وَيُحَقِّرُ مَنْزِلَتَهُ، وَالْحَاكِمُ عَلَيْهِ اللهُ؟ وَأَنَا الضَّامِنُ لِمَنْ لَمْ يَهْجُسْ فِي قَلْبِهِ إِلاَّ الرِّضَا أَنْ يَدْعُوَ اللهَ، فَيُسْتَجَابَ لَهُ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Ali Bin Asbaat, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws Bin Al-Husaynasws met Abdullah Bin Ja’far, so heasws said: ‘O Abdullah! How can the Momin happen to be a Momin and he is angry at his distribution, and he belittles his status, and the Ruler upon him is Allahazwj ? And Iasws am the guarantor to the one who does not have a notion in his heart except for the satisfaction that he would supplicate to Allahazwj , so Heazwj would Answer to him’.70

12. عَنْهُ، عَنْ أَبِيهِ، عَنِ ابْنِ سِنَانٍ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قُلْتُ لَهُ: بِأَيِّ شَيْ‌ءٍ يَعْلَمُ الْمُؤْمِنُ بِأَنَّهُ مُؤْمِنٌ؟

قَالَ: « بِالتَّسْلِيمِ لِلّهِ، وَالرِّضَا فِيمَا وَرَدَ عَلَيْهِ مِنْ سُرُورٍ أَوْ سَخَطٍ ».

From him, from his father, from Ibn Sinan, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws , said, ‘I said to himasws , ‘By which thing does the Momin know that he is a Momin? ’ Heasws said: ‘By the submission to Allahazwj , and the satisfaction regarding whatever traspires upon him, from the joy or anger’.71

13. عَنْهُ، عَنْ أَبِيهِ، عَنِ ابْنِ سِنَانٍ، عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ، عَنْ عَبْدِ اللهِ بْنِ أَبِي يَعْفُورٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَمْ يَكُنْ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم يَقُولُ لِشَيْ‌ءٍ قَدْ مَضى: لَوْ كَانَ‌ غَيْرُهُ ».

From him, from Ibn Sinan, from Al Husayn Bin Al Mukhtar, from Abdullah in Abu Yafour,

(It has been narrated) from Abu Abdullahasws having said: ‘It did not happen that Rasool-Allahsaww was saying for something which had transpired: ‘If only something else would have happened’’.72

32- بَابُ التَّفْوِيضِ إِلَى اللهِّ وَ التَّوَكُّلِ عَلَيْهِ

Chapter 32 – The delegating (of matters) to Allahazwj and the reliance upon Himazwj

م1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ مُفَضَّلٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « أَوْحَى اللهُ ـ عَزَّ وَجَلَّ ـ إِلى دَاوُدَعليه‌السلام : مَا اعْتَصَمَ بِي عَبْدٌ مِنْ عِبَادِي دُونَ أَحَدٍ مِنْ خَلْقِي عَرَفْتُ ذلِكَ مِنْ نِيَّتِهِ، ثُمَّ تَكِيدُهُ السَّمَاوَاتُ وَالْأَرْضُ وَمَنْ فِيهِنَّ، إِلاَّ جَعَلْتُ لَهُ الْمَخْرَجَ مِنْ بَيْنِهِنَّ؛ وَمَا اعْتَصَمَ عَبْدٌ مِنْ عِبَادِي بِأَحَدٍ مِنْ خَلْقِي عَرَفْتُ ذلِكَ مِنْ نِيَّتِهِ، إِلاَّ قَطَعْتُ أَسْبَابَ السَّمَاوَاتِ مِنْ يَدَيْهِ، وَأَسَخْتُ الْأَرْضَ مِنْ تَحْتِهِ، وَلَمْ أُبَالِ بِأَيِّ وَادٍ هَلَكَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Mufazzal,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Revealed unto Dawoodas : “No servant from Myazwj servants would hold on to Meazwj besides anyone from Myazwj creatures, recognising that from his intention, then they plot against him, the skies and the earth and the ones in these, except that Iazwj would Make an exit to be for him from between these; and no servant from Myazwj servants would hold on to any one from Myazwj creatures, recognising that from his intention, except that Iazwj would Cut-off the causes of the skies and the earth from his hands, and Iazwj shall Harden the earth from beneath him, and Iazwj would not Care in which valley he perishes’.73

2. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ أَبِي‌ حَفْصٍ الْأَعْشى، عَنْ عَمْرِو بْنِ خَالِدٍ، عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ: عَنْ عَلِيِّ بْنِ الْحُسَيْنِ صَلَوَاتُ اللهِ عَلَيْهِمَا، قَالَ: « خَرَجْتُ حَتَّى انْتَهَيْتُ إِلى هذَا الْحَائِطِ، فَاتَّكَأْتُ عَلَيْهِ، فَإِذَا رَجُلٌ عَلَيْهِ ثَوْبَانِ أَبْيَضَانِ، يَنْظُرُ فِي تُجَاهِ وَجْهِي، ثُمَّ قَالَ: يَا عَلِيَّ بْنَ الْحُسَيْنِ، مَا لِي أَرَاكَ كَئِيباً حَزِيناً ؟ أَعَلَى الدُّنْيَا ؟ فَرِزْقُ اللهِ حَاضِرٌ لِلْبَرِّ وَالْفَاجِرِ. قُلْتُ: مَا عَلى هذَا أَحْزَنُ، وَإِنَّهُ لَكَمَا تَقُولُ. قَالَ: فَعَلَى الْآخِرَةِ؟ فَوَعْدٌ صَادِقٌ يَحْكُمُ فِيهِ مَلِكٌ قَاهِرٌ ـ أَوْ قَالَ: قَادِرٌ ـ قُلْتُ: مَا عَلى هذَا أَحْزَنُ، وَإِنَّهُ لَكَمَا تَقُولُ. فَقَالَ: مِمَّ حُزْنُكَ؟ قُلْتُ: مِمَّا نَتَخَوَّفُ مِنْ فِتْنَةِ ابْنِ الزُّبَيْرِ وَمَا فِيهِ‌ النَّاسُ ».

قَالَ: « فَضَحِكَ، ثُمَّ قَالَ: يَا عَلِيَّ بْنَ الْحُسَيْنِ، هَلْ رَأَيْتَ أَحَداً دَعَا اللهَ فَلَمْ يُجِبْهُ ؟ قُلْتُ: لَا. قَالَ: فَهَلْ رَأَيْتَ أَحَداً تَوَكَّلَ عَلَى اللهِ فَلَمْ يَكْفِهِ؟ قُلْتُ: لَا. قَالَ: فَهَلْ رَأَيْتَ أَحَداً سَأَلَ اللهَ فَلَمْ يُعْطِهِ؟ قُلْتُ: لَا، ثُمَّ غَابَ عَنِّي ».

عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ مَحْبُوبٍ، مِثْلَهُ.

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Mahboub, from Abu Hafs Al Ashay, from Amro Umar Bin Khali Abu Hamza Al Sumaly,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘Iasws went out until Iasws ended up to this wall. So Iasws leaned against it, and there was a man upon whom were two white clothes, looking towards myasws face. Then he said, ‘O Aliasws Bin Al-Husaynasws ! What is the matter I see youasws as bleak, aggrieved, is it upon the world? But, the sustenance of Allahazwj is for the righteous and the immoral’. Iasws said: ‘It is not upon this that Iasws grieve, and it is just like you are saying’.

He said, ‘So, upon the Hereafter? But the Promise is true. The King (Allahazwj ) has Judged with regards to it. The King, the Compeller’, or he said, ‘All-Powerful’. Iasws said: ‘It is not upon this that Iasws grieve, and it is just like what you are saying’.

So he said, ‘From what is yourasws grief? ’ Iasws said: ‘From what weasws are fearing from the strife of Ibn Al-Zubeyr and what the people are indulging in’.

Heasws said: ‘So he laughed, then said, ‘O Aliasws Bin Al-Husaynasws ! Have youasws seen anyone who supplicated to Allahazwj , but Heazwj did not Answer him? ’ I said, ‘No’. Heasws said: ‘So have youasws seen anyone who relied upon Allahazwj , but Heazwj did no Suffice him? ’ Iasws said: ‘No’. He said, ‘So have youasws seen anyone who asked Allahazwj , but Heazwj did not Give him? ’ Iasws said: ‘No’. Then he disappeared’.

Ali Bin Ibrahim, from his father, from Ibn Mahboub – similar to it.74

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ عَلِيِّ بْنِ حَسَّانَ، عَنْ عَمِّهِ عَبْدِ الرَّحْمنِ بْنِ كَثِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ الْغِنى وَالْعِزَّ يَجُولَانِ، فَإِذَا ظَفِرَا بِمَوْضِعِ التَّوَكُّلِ أَوْطَنَا».

عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ عَلِيِّ بْنِ‌ حَسَّانَ، مِثْلَهُ.

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Hassan, from his uncle Abdul Rahman Bin Kaseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The richness and the splendour wander around. When they acquire a trustworthy place, they both settle’.

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Ali Bin Hassan – similar to it.75

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ ابْنِ مَحْبُوبٍ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « أَيُّمَا عَبْدٍ أَقْبَلَ قِبَلَ مَا يُحِبُّ اللهُ ـ عَزَّ وَجَلَّ ـ أَقْبَلَ اللهُ قِبَلَ مَا يُحِبُّ؛ وَمَنِ اعْتَصَمَ بِاللهِ عَصَمَهُ اللهُ؛ وَمَنْ أَقْبَلَ اللهُ قِبَلَهُ وَ عَصَمَهُ لَمْ يُبَالِ لَوْ سَقَطَتِ السَّمَاءُ عَلَى الْأَرْضِ، أَوْ كَانَتْ نَازِلَةٌ نَزَلَتْ عَلى أَهْلِ الْأَرْضِ، فَشَمِلَتْهُمْ بَلِيَّةٌ، كَانَ فِي حِزْبِ اللهِ بِالتَّقْوى مِنْ كُلِّ بَلِيَّةٍ، أَلَيْسَ اللهُ ـ عَزَّ وَجَلَّ ـ يَقُولُ:( إِنَّ الْمُتَّقِينَ فِي مَقامٍ أَمِينٍ ) ؟ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Whichever servant comes forward to accept whatever Allahazwj Mighty and Majestic Loves, Allahazwj would Come forwards with what he loves; and the one who seeks Allahazwj ’s Protection, Allahazwj will Protect him, and the one who comes forward, Allahazwj will Protect him, no matter if the sky were to fall upon the earth, or there was to descend a descent upon the inhabitants of the earth and engulf them in an affliction, he would be in the party of Allahazwj with the piety, (safe) from every affliction. Isn’t Allahazwj Mighty and Majestic Saying [44: 51] Surely the pious are in a secure place? ’76

5. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ غَيْرِ وَاحِدٍ، عَنْ عَلِيِّ بْنِ أَسْبَاطٍ، عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلاَّلِ، عَنْ عَلِيِّ بْنِ سُوَيْدٍ: عَنْ أَبِي الْحَسَنِ الْأَوَّلِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ:( وَمَنْ يَتَوَكَّلْ عَلَى اللهِ فَهُوَ حَسْبُهُ ) فَقَالَ: « التَّوَكُّلُ عَلَى اللهِ دَرَجَاتٌ: مِنْهَا أَنْ تَتَوَكَّلَ عَلَى اللهِ فِي أُمُورِكَ كُلِّهَا، فَمَا فَعَلَ بِكَ كُنْتَ عَنْهُ رَاضِياً، تَعْلَمُ أَنَّهُ لَايَأْلُوكَ خَيْراً وَفَضْلاً، وَتَعْلَمُ أَنَّ الْحُكْمَ فِي ذلِكَ لَهُ؛ فَتَوَكَّلْ عَلَى اللهِ بِتَفْوِيضِ ذلِكَ إِلَيْهِ، وَثِقْ به ف يها وفي غَيرِها ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from someone else, from Ali Bin Asbaat, from Ahmad Bin Umar Al Hallal, from Ali Bin Suweyd,

(It has been narrated) from Abu Al-Hassanasws the 1st, said, ‘I asked himasws about the Words of Allahazwj Mighty and Majestic [65: 3] and whoever relies upon Allah, He is sufficient for him. So heasws said: ‘The reliance upon Allahazwj has levels – from it is that you rely upon Allahazwj in your matters, all of them. So whatever Heazwj Does with you, you should be satisfied from Himazwj . You should know that Heazwj would not Keep away any goodness and Grace from you; and know that the Decision regarding that is for Himazwj . Therefore, rely upon Allahazwj by delegating that to Himazwj , and trust in Himazwj regarding it, and in other such matters’.77

6. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ؛ وَعَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ جَمِيعاً، عَنْ يَحْيَى بْنِ الْمُبَارَكِ، عَنْ عَبْدِ اللهِ بْنِ جَبَلَةَ، عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ أُعْطِيَ ثَلَاثاً لَمْ يُمْنَعْ ثَلَاثاً: مَنْ أُعْطِيَ الدُّعَاءَ أُعْطِيَ الْإِجَابَةَ، وَمَنْ أُعْطِيَ الشُّكْرَ أُعْطِيَ الزِّيَادَةَ، وَمَنْ أُعْطِيَ التَّوَكُّلَ أُعْطِيَ الْكِفَايَةَ ».

ثُمَّ قَالَ: « أَتَلَوْتَ كِتَابَ اللهِ عَزَّ وَجَلَّ:( وَمَنْ يَتَوَكَّلْ عَلَى اللهِ فَهُوَ حَسْبُهُ ) وَقَالَ:( لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ ) وَقَالَ:( ادْعُونِي أَسْتَجِبْ لَكُمْ ) ؟ ».

A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, altogether from Yahya Bin Al Mubarak,

(It has been narrated) from Abdullah Bin Jabala, from Muawiya Bin Wahab, from Abu Abdullahasws having said: ‘The one who gives three (things) would not be denied three (things) – The one who gives the supplication would be Given the answer, and the one gives the thanks would be Given the increase, and the one who gives the reliance would be Given the sufficient’.

Then heasws said: ‘Did you recite the Book of Allahazwj Mighty and Majestic [65: 3] and whoever relies upon Allah, He is sufficient for him? ’ And heasws said: ‘[14: 7] If you are grateful, I would Increase it more for you. And Heazwj Said [40: 60] And your Lord says: Call upon Me, I will Answer you’.78

7. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنْ أَبِي عَلِيٍّ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ، عَنِ الْحُسَيْنِ بْنِ‌ رَاشِدٍ، عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ، قَالَ: كُنَّا فِي مَجْلِسٍ نَطْلُبُ فِيهِ الْعِلْمَ، وَقَدْ نَفِدَتْ نَفَقَتِي فِي بَعْضِ الْأَسْفَارِ، فَقَالَ لِي بَعْضُ أَصْحَابِنَا: مَنْ تُؤَمِّلُ لِمَا قَدْ نَزَلَ بِكَ؟ فَقُلْتُ: فُلَاناً، فَقَالَ: إِذاً وَاللهِ لَاتُسْعَفُ حَاجَتُكَ، وَلَا يَبْلُغُكَ أَمَلُكَ، وَلَا تُنْجَحُ طَلِبَتُكَ، قُلْتُ: وَمَا عَلَّمَكَ رَحِمَكَ اللهُ؟

قَالَ: إِنَّ أَبَا عَبْدِ اللهِعليه‌السلام حَدَّثَنِي أَنَّهُ قَرَأَ فِي بَعْضِ الْكُتُبِ أَنَّ اللهَ ـ تَبَارَكَ وَتَعَالى ـ يَقُولُ: « وَعِزَّتِي وَجَلَالِي وَمَجْدِي وَارْتِفَاعِي عَلى عَرْشِي، لَأَقْطَعَنَّ أَمَلَ كُلِّ مُؤَمِّلٍ مِنَ النَّاسِ غَيْرِي بِالْيَأْسِ، وَلَأَكْسُوَنَّهُ ثَوْبَ الْمَذَلَّةِ عِنْدَ النَّاسِ، وَلَأُنَحِّيَنَّهُ مِنْ‌ قُرْبِي، وَلَأُبَعِّدَنَّهُ مِنْ فَضْلِي، أَيُؤَمِّلُ غَيْرِي فِي الشَّدَائِدِ وَالشَّدَائِدُ بِيَدِي، وَيَرْجُو غَيْرِي، وَيَقْرَعُ بِالْفِكْرِ بَابَ غَيْرِي وَبِيَدِي مَفَاتِيحُ الْأَبْوَابِ، وَهِيَ مُغْلَقَةٌ، وَبَابِي مَفْتُوحٌ لِمَنْ دَعَانِي؟!

فَمَنْ ذَا الَّذِي أَمَّلَنِي لِنَوَائِبِهِ، فَقَطَعْتُهُ دُونَهَا؟ وَمَنْ ذَا الَّذِي رَجَانِي لِعَظِيمَةٍ، فَقَطَعْتُ رَجَاءَهُ مِنِّي؟ جَعَلْتُ آمَالَ عِبَادِي عِنْدِي مَحْفُوظَةً، فَلَمْ يَرْضَوْا بِحِفْظِي، وَمَلَأْتُ سَمَاوَاتِي مِمَّنْ لَايَمَلُّ مِنْ تَسْبِيحِي، وَأَمَرْتُهُمْ أَنْ لَايُغْلِقُوا الْأَبْوَابَ بَيْنِي وَبَيْنَ عِبَادِي، فَلَمْ يَثِقُوا بِقَوْلِي، أَلَمْ يَعْلَمْ مَنْ طَرَقَتْهُ نَائِبَةٌ مِنْ نَوَائِبِي أَنَّهُ لَايَمْلِكُ كَشْفَهَا أَحَدٌ غَيْرِي إِلاَّ مِنْ بَعْدِ إِذْنِي؟ فَمَا لِي أَرَاهُ لَاهِياً عَنِّي؟

أَعْطَيْتُهُ بِجُودِي مَا لَمْ يَسْأَلْنِي، ثُمَّ انْتَزَعْتُهُ عَنْهُ، فَلَمْ يَسْأَلْنِي رَدَّهُ وَسَأَلَ غَيْرِي، أَفَيَرَانِي أَبْدَأُ ‌بَالع َطَاءِ قَبلَ المسألةِ، ثُمَّ أُسأَلُ فَلَا. . .

أُجِيبُ سَائِلِي؟ أَبَخِيلٌ أَنَا؛ فَيُبَخِّلَنِي عَبْدِي؟ أَوَلَيْسَ الْجُودُ وَالْكَرَمُ لِي؟ أَوَلَيْسَ الْعَفْوُ وَالرَّحْمَةُ بِيَدِي؟ أَوَلَيْسَ أَنَا مَحَلَّ الْآمَالِ؟ فَمَنْ يَقْطَعُهَا دُونِي؟ أَفَلَا يَخْشَى الْمُؤَمِّلُونَ أَنْ يُؤَمِّلُوا غَيْرِي؟ فَلَوْ أَنَّ أَهْلَ سَمَاوَاتِي وَأَهْلَ أَرْضِي أَمَّلُوا جَمِيعاً، ثُمَّ أَعْطَيْتُ كُلَّ وَاحِدٍ مِنْهُمْ مِثْلَ مَا أَمَّلَ الْجَمِيعُ، مَا انْتَقَصَ مِنْ مُلْكِي مِثْلَ عُضْوِ ذَرَّةٍ، وَكَيْفَ يَنْقُصُ مُلْكٌ أَنَا قَيِّمُهُ؟!

فَيَا بُؤْساً لِلْقَانِطِينَ مِنْ رَحْمَتِي! وَيَا بُؤْساً لِمَنْ عَصَانِي وَلَمْ يُرَاقِبْنِي! ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Abu Ali, from Muhammad Bin Al Hassan, from Al Husayn Bin Rashid, from Al Husayn Bin Ulwan who said,

‘We were in a gathering seeking knowledge therein, and my expense monies had been depleted during one of my journeys. So, one of our companions said to me, ‘Who would take care of what has befallen you? ’ So I said, ‘So and so’. So he said, ‘Then, by Allahazwj , your need would not be relieved, nor would your work be accomplished, nor would your seeking be successful’. I said, ‘And what made you know, may Allahazwj have Mercy on you? ’

He said, ‘Abu Abdullahasws narrated to me that heasws read in one of the Books that Allahazwj Blessed and High is Saying: ‘By Myazwj Honour and Myazwj Majesty, and Myazwj Glory, and by Exaltedness upon Myazwj Throne! Iazwj shall Cut-off the work of every worker (from the people) working for other than Meazwj , by the despair, and Iazwj shall Clothe him in the disgrace in the presence of the people and Iazwj shall Prevent him to come near to Meazwj , and Distance him from Myazwj Grace.

Is he working for other than Myselfazwj during the difficulties, while the difficulties are in Myazwj Hands? And he is hoping to other than Myselfazwj and he is knocking with the infidelity, a door other than Mine, and the keys of the doors are in Myazwj Hands, and it is locked while Myazwj Door is open for the one who calls Meazwj .

So who is that who hoped in Meazwj for his ravages and Iazwj Cut him off from it? And who is that who hoped in Meazwj for his great hardships and Iazwj Cut-off his hopes from Meazwj ? Iazwj Made the deeds of Myazwj servants to be preserved in Myazwj Presence, so Iazwj was not Pleased with Myazwj Preservation, and Iazwj Filled Myazwj skies from the ones who do not other work than Glorifying Meazwj , and Iazwj Commanded them that they should not be locking the doors between Meazwj and Myazwj servants.

So why does he not trust in Myazwj Words? Does he not know that if Iazwj were to leave someone in a hardship from Myazwj Hardships, no one would have the power to remove it apart from Myself, except from after Myazwj Permission? So what is the matter Iazwj See him mindless from Meazwj . Iazwj Gave to him by Myazwj Benevolence what he had not even asked Meazwj for. Then Iazwj Snatched it from him, but he did not ask Meazwj for its return, and asked others.

Does a servant view Meazwj that Iazwj would Given him before the asking even? (if so) then he would be asking, but Iazwj would not Answer the one who asks Meazwj ? Am Iazwj Stingy, so that Iazwj would be Stingy to Myazwj servant? Or, is not the Generosity and Benevolence for Meazwj ? Or is not the Pardoning and the Mercy in Myazwj Hands? Or am Iazwj not a Respiter of the deeds? So the one who cuts off besides Meazwj , does he not fear the working if he were to work for other than Meazwj !

Thus, if the inhabitants of Myazwj skies, and the inhabitants of Myazwj earth were to work altogether, then if Iazwj were to Give one of them the like of what all of them had worked for, there would be no reduction from Myazwj Possessions by a part of a particle. And how can there be a reduction of a Kingdom and Iazwj am its Establisher.

So how miserable it is for the despondents from Myazwj Mercy! And how miserable it is for the ones who disobey Meazwj and are not looking at Meazwj (in expectation)’.79

8. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ، عَنْ بَعْضِ أَصْحَابِنَا، عَنْ عَبَّادِ بْنِ يَعْقُوبَ الرَّوَاجِنِيِّ، عَنْ سَعِيدِ بْنِ عَبْدِ الرَّحْمنِ، قَالَ: كُنْتُ مَعَ مُوسَى بْنِ عَبْدِ اللهِ بِيَنْبُعَ، وَقَدْ نَفِدَتْ نَفَقَتِي فِي بَعْضِ الْأَسْفَارِ، فَقَالَ لِي بَعْضُ وُلْدِ الْحُسَيْنِعليه‌السلام : مَنْ تُؤَمِّلُ لِمَا قَدْ نَزَلَ بِكَ؟ فَقُلْتُ: مُوسَى بْنَ عَبْدِ اللهِ، فَقَالَ: إِذاً لَاتُقْضى حَاجَتُكَ، ثُمَّ لَاتُنْجَحُ طَلِبَتُكَ، قُلْتُ: وَلِمَ ذَاكَ ؟ قَالَ: لِأَنِّي‌ وَجَدْتُ فِي بَعْضِ كُتُبِ آبَائِي: أَنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يَقُولُ؛ ثُمَّ ذَكَرَ مِثْلَهُ.

فَقُلْتُ: يَا ابْنَ رَسُولِ اللهِ، أَمْلِ عَلَيَّ، فَأَمْلَاهُ عَلَيَّ، فَقُلْتُ: لَاوَاللهِ، مَا أَسْأَلُهُ حَاجَةً بَعْدَهَا.

Muhammad Bin Yahya, from Muhammad Bin Al Hassan, from one of our companions, from Abbad Bin Yaqoub Al Rawwajiny, from Saeed Bin Abdul Rahman who said,

‘I was with Musa Bin Abdullah at Yanbu, and my expense monies had depleted in one of the journeys. So one of the sons of Al-Husaynasws said to me, ‘Who will take care of what has befallen you? ’ So I said, ‘Musa Bin Abdullah’. So he said, ‘Then your need would not be fulfilled. Then your seeking would not be accomplished’. I said, ‘And why is that so? ’ He said, ‘Because I have found in one of the Books of my forefathersasws that Allahazwj Mighty and Majestic is Saying. . ‘, and he mentioned similar to it (the above Hadeeth). So I said, ‘O son of Rasool-Allahsaww ! Dictate it to me’. So he dictated it to me. So I said, ‘No, by Allahazwj ! I will not ask him for a need after it’.80