“The Book of Belief and Disbelief” is book 6 of Al-Kafi, the collection of ash-Shaykh Muhammad ibn Ya'qub al-Kulayni. It holds 1,606 hadiths — Hadith 1,446–1,495 in the standard numbering. Each is shown below in the original Arabic with an English translation, its full reference, and the grading the hadith scholars gave it where one was recorded. It is long enough that it is split across 33 pages so each one stays quick to load; the parts run in order and are linked at the foot of the page.
1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Rib’i ibn ‘Abd Allah from a man from Ali ibn al-Husayn (a.s.) who has said the following: “Allah, the Majestic, the Glorious, created the prophets from the clay of ‘Illiyiyyn (paradise), both their bodies and souls. He made the hearts of the believers from such clay and He made their bodies from a world lower than that world. He created the unbelievers, both their bodies and souls from the clay of Sijjin (fire). He thus mixed the two clays. For this reason children of unbelievers become believers and vice versa. For this reason the believers get afflicted with evil and unbelievers receive good things. Thus, the hearts of the believers incline to that from which they are created and the hearts of the unbelievers incline to that from which they are created.”
2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Hassan from al- Nadr ibn Shu’ayb from ‘Abd al-Ghaffar al-Jaziyy from abu ‘Abd Allah (a.s.) who has said the following: “Allah, the Majestic, the Glorious, created the believers from the clay of paradise. He created the unbelievers from the clay of fire. He then said, ‘When Allah, the Majestic, the Glorious, decides to grant good to one of His servants. He purifies his spirit and body. Whenever he hears any good thing he recognizes it. Whenever he hears any bad things he dislikes them.’ I (the narrator) then heard him saying, ‘The clays are of three kinds: (a) one is the clay of the prophets from which the believers are also created, except that the prophets are made of the superior kind of clay. The prophets are the roots and the believers are the branches and for this reason they are more excellent than the believers. The believers are created from a stickier kind of clay. Thus Allah, the Majestic, the Glorious will not keep them apart from their followers.’ The Imam than said, ‘The clay of those who insult (‘ A’immah ) are from a black clay that smells foul. The weak ones are made from soil. The believers do not change their faith nor do evil doers (those who insult ‘ A’immah , recipients of divine supreme covenant) do so and Allah has a definite goal behind it.’”
3. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from Salih ibn Sahl who has said that I asked abu abu ‘Abd Allah (a.s.) the following: “May Allah keep my soul of service to you, from what kind of material has Allah, the Majestic, the Glorious, created the clay of the believers? He then replied, ‘He has created them with the clay from which the prophets were made. Thus, they never become unclean.’”
4. Muhammad ibn Yahya and others have narrated from Ahmad ibn Muhammad ibn Khalaf from abu Nahshal who has said that Muhammad ibn ‘Isma’il narrated from abu Hamza al-Thumali who has the following: “I heard abu la’ far (a.s.) saying, ‘Allah, the Majestic, the Glorious, created us from the top most of paradise. He made the hearts of our followers from that which He had created us. He created their bodies from that which is below, thus, their hearts incline to us; they are made from what He had made us.’ He then recited this verse of the Holy Quran. ‘However, the records of the deeds of the virtuous ones will certainly be in llliyin (83:18). Would that you had known what llliyin is! (19). It is a comprehensively written Book (of records) (20). The ones nearest to Allah will bring it to the public (83:21).’ He then said, ‘Allah has created our enemies from Sijjin (the fire) and He has created the hearts of their followers from what He had created them. He created the bodies of their followers (followers of our enemies) from other matters. Thus, their hearts (the hearts of the followers of our enemies) incline to them (to our enemies) because they are created from what they (our enemies) are created.’ Then he recited this verse of the Holy Quran: ‘Let them know that the records of the sinners’ deeds are in Sijin (83:7). Would that you had known what Sijin is! (8). It is a comprehensively written Book (of records) (9). Woe, on that day, to those who have rejected Allah’s revelations (10) and those who have rejected the Day of Judgment (83:11).’”
5. A number of our people have narrated from Sahl ibn Ziyad, who has narrated from more than one person from al-Husayn ibn al-Hassan. All of the above have narrated from Muhammad ibn ‘Uwarma from Muhammad ibn Ali from ‘Isma’il ibn Yasar from ‘Uthman ibn Yusuf who has said that, reported to him ‘Abd Allah ibn Kaysan, from abu ‘Abd Allah (a.s.) who has said the following: “Once I said to the Imam, ‘May Allah keep my soul in service for your cause, I am your servant, abu ‘Abd Allah ibn Kaysan.’ The Imam said, ‘I know your genealogy. However, I do not know you (so well).’ I said, ‘I was born in the mountains and grew up in the land of Persia. I associate with people in business and other occasions. I, thus, associate with a man and find his appearance very good, to be of good manners and more trustworthy. When I investigate 1 find him to be one of your enemies. I also associate with another man who has bad manners, is less trustworthy and hot tempered. I then investigate and find him to be of your supporters and followers. Why is it so?’ “He (the Imam) said, ‘O ibn Kaysan, Allah, the Majestic, the Glorious, took a clay from paradise and also from fire and then mixed them together. Then He separated this from that and that from this. The good appearances, good manners and trustworthiness that you find in them (our enemies) is because of the touch of the clay from paradise but they will return to that from which they are made. The deceitfulness, bad manners and hot-temperament that you find in them (our supporters and followers) is because of the touch of the clay from fire, however, they will return to that from which they were made.’”
6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid from Salih ibn Sahl who has said the following: “I asked abu ‘Abd Allah, ‘Are the believers made from the clay from which the prophets were made?’ He said, ‘Yes, that is correct.’”
7. Ali ibn Muhammad has narrated from Salih ibn abu Hammad from al-Husayn ibn Yazid from al-Hassan ibn Ali ibn abu Hamza from Ibrahim from abu ‘Abd Allah (a.s.) who has said the following: “When Allah, the Majestic, the Glorious, willed to create Adam He sent Jibril in the first hours of the Friday. He picked up with his right hand a handful. His hand had in its reach from the seventh heavens to the heaven above earth. From each of the heavens he picked up a handful. He also picked up another handful from the seventh earth of the above-most and to the farthest seventh earth. Allah, the Majestic, the Glorious, then commanded His word to hold the first handful in his right and the other in his left. The clay then was cleaved into two. It was scattered from earth and from the heavens and then said to the clay in his right hand, ‘From you will be the messengers, the prophets, their successors, the truthful ones, the believers, those who will achieve salvation and those whom I will to have honors.’ It then became necessary for them to be as He said them to be. He then said to that which was on his left, ‘From you will be the tyrants, the polytheists, the unbelievers, the devils and those whom I will to humiliate and be of the wicked ones.’ It then became necessary for them to become what He said them to become. Thereafter the two clays mixed together as Allah, the Majestic, the Glorious, has said, ‘Allah makes the seed and the nuts to cleave apart.’ (6:95) The seed is the clay of the believers upon which Allah has placed His love. The nuts are the clay of the unbelievers that are far from all good. It is called nuts (al- Nawa’) because it is far away from all good and from Him. Allah, the Majestic, the Glorious, has said, ‘He (Allah) brings forth the living from the dead and the dead from the living.’ (6:95) The living are the believers who come out from the unbelievers and the dead who come out of the living are the unbelievers who are from the believers. The living are the believers and the dead are the unbelievers. This is because of the words of Allah, ‘Are those whom We brought to life after their being dead . . .’ (6:122) Their death was the mixing of their clay with the clay of the unbelievers and his coming to life was when Allah, the Majestic, the Glorious, caused separation between them through His word. In this way Allah, the Majestic, the Glorious, takes the believers at birth out to light from darkness after their entering therein and He takes the unbelievers out of the light to darkness after their entering into the light as it is said in the words of Allah, the Majestic the Glorious, ‘So that he can give warning to those who are of the living and the word about the unbelievers truly come to pass.’” (36:70)
1. Abu Ali al-Ash’ari and Muhammad ibn Yahya have narrated from Muhammad ibn ‘Isma’il from Ali ibn al-Hakam from Aban ibn ‘Uthman from Zurara from abu Ja’far (a.s.) who has said the following: “Had people known how the beginning of the creation was, no one would have disagreed with another person. Allah, the Majestic, the Glorious, before creating the creatures said, ‘Be a sweet water so I create from you My paradise and people who obey My commands. Be very salty water; from you I create My fire and those who disobey Me.’ He then commanded them to mix and from this the believers give birth to unbelievers and the unbelievers give birth to the believers. Then He took a clay from the surface of the earth and kneaded it very strongly whereby they (children of Adam) appeared as particles crawling about. He then said to the people of the right hand, ‘To paradise (you go) in peace.’ To the people of the left hand He said, ‘To the fire (you go) and I am not concerned.’ He then commanded a fire that began to blaze and He said to the people of the left hand, ‘Enter therein.’ They then were frightened thereby. He then said to the people of the right hand, ‘Enter the fire.’ They then entered therein and He said, ‘O fire be cool and peaceful.’ The fire became cool and peaceful. The people of the left hand then said, ‘O Lord forgive us and reduce our burden.’ The Lord said, ‘I have reduced it for you. Enter.’ They went but were afraid of it. It was there that obedience and disobedience came to take place. Thus, these will not be able to become of those and they will not be able to become of these.’”
2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ibn ‘Udhayna from Zurara who has said the following: “Once a man asked abu Ja’far (a.s.) about the words of Allah, the Majestic the Glorious, ‘When your Lord took from the back of the children of Adam their offspring and told them to bear testimony to the words of Allah, “Am I not your Lord,” they all said, “Yes, You are our Lord. . . .”’ (7:172) “He (the Imam), while his father (a.s.) was listening, said, ‘My father narrated to me that Allah, the Majestic, the Glorious, took a handful of clay, from which He created Adam. He poured upon it sweet water from Euphrates and left it for forty mornings. Then He poured upon it very salty water and left it for forty mornings. When the clay fermented He then kneaded it strongly and they (children of Adam) appeared as particles from his right and left sides. He ordered all of them to enter the fire. The people of the right hand entered it and it became cool and peaceful for them but the people of the left hand refused to enter.’”
3. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad ibn abu Nasr from Aban ibn ‘Uthman from Muhammad ibn Ali al-Halabi from abu ‘Abd Allah (a.s.) who has said the following: “When Allah, the Majestic, the Glorious, willed to create Adam He sent water on the clay. He then took a handful and kneaded it and then divided it in two parts with His hands then scattered them and they began to move. He then started a fire for them and commanded the people of the left hand to enter therein. They went near but were afraid of it and they did not enter therein. He then commanded the people of the right hand to enter in the fire. They went and entered into it and Allah, the Majestic, the Glorious, commanded the fire to become cool and peaceful for them. When the people of the left hand observed it they said, ‘Our Lord, forgive us.’ He forgave them and said to them, ‘Enter into the fire.’ They went but did not enter therein. He then changed them to clay and He created Adam therefrom. Abu ‘Abd Allah (a.s.) then said, ‘Those will never be able to become these and they will never be able to become of those.’ He (a.s.) then said, ‘They saw the Messenger of Allah (a.s.) to be the first to enter that fire. For this reason is the words of Allah, the Majestic, the Glorious, ‘(Muhammad), Say, “Had the Beneficent had a son then I would have been the first to worship.”’” (43: 81)
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Dawud al-’Ijli from Zurara from Humran from abu Ja’far (a.s.) who has said the following: “Abu Ja’far (a.s.) has said, ‘As Allah, the Most Holy the Most High, created the creation. He created sweet water and a very salty water and then mixed the two together. Then He took a (kind of) clay from the surface of the earth and kneaded it intensely. He then said to the people of the right, as they crawled about like particles, “To paradise (you go) in peace.” He then said to the people of the left hand, “To the fire (you go) and I am not concerned.” Then He asked, “Am I not your Lord?” They all said, “Yes, You are our Lord we testify.” Allah said, “I make you to witness this) so that on the Day of Judgment you will not say, ‘We were unaware of this.’” (7:172) ‘Then He made the prophets to form the covenant. He asked them, “Am 1 not your Lord and is not this Muhammad, My messenger and is not this Ali, the commander of the believers?” They said, “Yes, it is just as You said.” This established their prophethood. He then made the ‘Ulu al-’Azm messengers to testify and acknowledge this fact: “I am your Lord, Muhammad is My messenger, Ali is the commander of the believers and his successors, recipients of divine supreme covenant, after him are people who possess My Authority and are the reservoir of My knowledge. That al-Mahdi (a.s.) is one whom I will make to lend support to My religion. Through him I will establish My kingdom on earth and make My enemies to face justice for their crimes. Through him I will make them to worship Me willingly or otherwise.” The prophets altogether said, “Yes, Lord we testify to these facts and bear witness.” Adam did not refuse and did not affirm (verbally) the fact about al-Mahdi (a.s.) so he was not included in the group of five ‘Ulu al-’Azm messengers of Allah. Adam did not have the resolve to affirm the facts about al-Mahdi, recipient of divine supreme covenant. Allah, the Majestic, the Glorious, has said in the Holy Quran, “We had made a covenant with Adam before but he forgot all about it and we did not find in him a firm resolve.” (20:115) He said that it was so but he ignored it. He then created a fire that blazed and told the people of the left hand to enter in the fire. They were afraid thereby. He said to the people of the right hand, “Enter in the fire.” They entered in the fire and it was cool and peaceful to them. The people of the left hand then said, “Lord, forgive us and reduce our sins.” The Lord said, “I have forgiven you but you must go in the fire.” They were afraid. Thus, with this the obedience, authority and disobedience came to take place.’”
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Ali ibn Ibrahim has narrated from his father from al-Hassan ibn Mahbub from Hisham ibn Salim from Habib al-Sajistani who has said the following: “I heard abu Ja’far (a.s.) saying, ‘There was a time when Allah, the Majestic, the Glorious, took the descendents of Adam from his back to establish a covenant with them to testify that He is their Lord and to believe in the prophethood of all the prophets. The first among the prophets whose prophethood Allah wanted them to accept through a covenant was Muhammad ibn ‘Abd Allah, recipient of divine supreme covenant. Allah, the Majestic, the Glorious, then said to Adam, “Look (to find) what you can see.” ‘The Imam then said, “Adam then looked and saw his descendents appearing as small particles that filled the sky. Adam then said, ‘Lord, how huge in number my descendents are! For what purpose have You created them and for what reason did You make them to establish a covenant with You?’” Allah, the Majestic, the Glorious, replied, “So that they worship Me and do not consider anything else as My equal and so that they believe in My messengers and follow them (for guidance).” Adam then asked, “Lord, why is it that I see certain ones of the particles are greater, others have a great deal of lights, yet others among them have very little light and still others among them have no lights at all?” Allah, the Majestic, the Glorious, replied, “Thus, I have created them to place them to test in every condition that they will live.” Adam then asked, “My Lord, will You grant me permission to speak so I may express myself?” Allah, the Majestic the Glorious said, “Speak up; your spirit is from My spirit but your nature is different from My being.” Adam then asked, “Lord, had You created them all just like each other, by the same measure, the same nature, of likewise design, of the same color, of equal life span, of equal amount of means of living they would not act against each other. No jealousy, animosity and differences would exist among them over anything.” Allah, the Majestic, the Glorious, said, “O Adam, through My spirit you just spoke and due to the weakness of your nature you made an effort to give an opinion about that of which you have no knowledge. I Am the Creator of the world. I knowingly have created each one different from the others and through My Own way I will make My commands to take effect and they will continue existing through My plans and measures. There will be no changes in My creation. I have created the Jinn and human beings only to worship Me. I have created paradise for those who obey and worship Me and follow My messengers. I have no regrets in what 1 have done. I have created the fire for those who disbelieve, disobey Me and do not follow My messengers and I have no regrets in it. I have created you and your descendents not because I ever need you or your descendents in anyway or form. I have created you and created them to test you and test them to see which ones among you do good deeds in the worldly life before your deaths. For this reason I have created the world and the life thereafter, life, death, obedience, disobedience, paradise and the fire. This is how I willed in My measure and plan. Through My all-pervasive knowledge in them I have placed differences in their forms, bodies, colors, lifespan, means of living, obedience and disobedience. I, thus, have made certain ones of them to be unfortunate or very fortunate. Certain ones among them will have eyesight or be blind, others among them will be of short size or tall ones, beautiful or otherwise, knowledgeable or ignorant, wealthy or poor, obedient or disobedient, of good health or suffering from illness, of defective bodies or free of bodily defects. In this way those of perfect bodies will look at the defective ones and thank Me for the perfect body that 1 have given them and those with defective bodies will look at the perfect ones and will pray to Me and ask Me to grant them good health and exercise patience when and in the way I test them. Thus, I will grant them good rewards. The wealthy ones after looking to the poor ones will thank Me and appreciate My favors. When the poor ones look to the wealthy ones they pray to Me and ask Me favors. It is as such so that the believers will look to the unbelievers and thank Me for the guidance that I have granted them. For such reasons I have created them. I test them in ease and in hardships and in good health that I grant them and in the matters with which I test them, in the matters of what I grant them and in the matters that 1 refuse them. I am Allah, the powerful King. It is all up to Me to allow all of My measures and plans to take form or change them as I wish to the time that I wish. I may change the sequel of the timing of my measures and plans and allow, that which comes first to come last and vice versa. I am Allah, and I execute whatever I will. I am not questioned for whatever I do but 1 question My creatures about their deeds.’””
3. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn ‘Isma’il from Salih ibn ‘Aqaba from ‘Abd Allah ibn Muhammad al-Ju’fi and ‘Aqaba together from abu Ja’far (a.s.) who has said the following: “Allah, the Majestic, the Glorious, created the creation. He created His most beloved ones from that which He loved most. What was most beloved to Him was the fact that he created His most beloved ones from the clay of paradise. He created those whom He hated most from that which he hated most. What was most hated to Him was the fact that he created from the clay of the fire and then sent them to the shadows. I asked him, ‘What are the shadows?’ He replied, ‘Have you not seen your own shadow in a sunny day that looks like a thing but is nothing? Allah then raised from them the prophets who called them to believe in Allah, the Majestic, the Glorious, as mentioned in His, words, “When you ask them who has created them they will say, ‘Allah.” (31:25) He then called them to express their belief in the prophets. Some expressed their belief as such and others among them did not do so. He then called them to express their (Wala’) belief and support to us (A hi al-Bayt). I swear by Allah, those whom He loved expressed their belief that we were the people who possess Divine Authority and only those whom He hated refused to express such beliefs as it is said in the following verse of the Holy Quran. “They do not express faith in what they before had refused to have faith in.’” (7:101) Abu Ja’far (a.s.) then said, ‘Rejection (to have faith in us) was then.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al- Hassan ibn Mahbub from Salih ibn Sahl fro abu ‘Abd Allah (a.s.) who has said the following: “Certain persons of Quraysh asked, ‘O messenger of Allah, by what means have you surpassed the prophets in excellence while you are the last and final one among them to come (with Divine message)?’ He replied, ‘I was the first among them to express my belief in my Lord and the first one to answer the call when Allah made a covenant with the prophets. He asked them to bear testimony against their ownselves that they have answered, affirmatively to Allah’s Question, “Am I not your Lord?” I was the first among the prophets to say, “Yes, O Lord, You are the Lord.” By expressing and affirming my belief in Allah, the Majestic, the Glorious, as the first one I surpassed them in excellence.’”
2. Ahmad ibn Muhammad has narrated from Muhammad ibn Khalid from certain persons of our people from ‘ Abd Allah ibn Sinan who has said the following: “Once I said to abu ‘Abd Allah (a.s.) ‘May Allah keep my soul in service for your cause, I find certain persons of our people who seem light-minded and very temperamental and this extremely saddens me. On the other hand 1 find certain persons of those who do not accept our belief seem to (have very good Simt) be very dignified.’ The Imam said, ‘Do not call it Simt because Simt means straight path. Call it Dignified appearance because Allah, the Majestic, the Glorious, has said, “They have marks of the effects of frequent prostration on their faces,”’ (48:29). I (the narrator) then said, ‘I see them to be of good appearance and of dignity and this makes me very sad.’ The Imam said, ‘Do not feel sad for what you see of light-mindedness and temperamental conditions of your people and the good appearance of those who do not accept your belief. When Allah, the Most Holy, the Most High, willed to create Adam, He created those two kinds of clay. He then divided them into two portions. To the people of the right hand He said, “Be a creature by My permission.” They became creatures that looked like small particles running around. He then said to the people of the left hand, “Be a creature by My permission.” They became a creature as small particles that crawled. He then started a fire for them and said to them, “Enter therein by My permission.” The first one who entered therein was Muhammad (a.s.) followed by the ‘Ulu al-’Azm messengers, their successors and their followers. He then said to the people of the left hand, “Enter therein by My permission.” They said, “Our Lord, have you created us just to burn?” They disobeyed. He then said to the people of the right hand, “Come out from the fire by My permission” and the fire had caused no injuries to any of them and had left no marks on any one of them. When the people of the left hand saw this they said, “Our Lord, we see our people have come out safe and sound from the fire. Lord, forgive us and command us to enter the fire.” The Lord said, “I Have forgiven you, now you must enter the fire.” They went near the fire but when they felt the heat of the fire they turned back and said, “Our Lord, we are not able to endure the fire burning us and they disobeyed.” He commanded those ones three times to enter into the fire but every time they disobeyed and turned back. He commanded the others three times, each time they obeyed and came out of the fire. He then said to them, “Be a clay by My permission.” He then created Adam therefrom.’ The Imam then said, ‘Whoever is of those will never become of these (people of the right hand) and whoever is from these will never become of those ones (people of the left hand). When you find your people as light-minded ones and it causes sadness to you it is because of their mix with people of the left hand. The good appearance and dignity that you find in those who do not accept your belief is because of their mix with the people of the right hand.’”
3. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Ali ibn ‘Isma’il from Muhammad ibn ‘Isma’il from Sa’dan ibn Muslim from Salih ibn Sahl from abu ‘Abd Allah (a.s.) who has said the following: “The messenger of Allah was asked, ‘By what means have you surpassed other descendents of Adam?’ He said, ‘I was the first one to affirm my faith in my Lord. Allah established a covenant with the prophets and made them to bear testimony against their own souls when the Lord asked, “Am I not your Lord.” They all said, “Yes, You are the Lord.” I was the first one to answer that question positively.’”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from certain persons of our people from abu Basir who has said the following: “Once I asked abu ‘Abd Allah (a.s.) ‘How did they answer when they (offspring of Adam) were small particles?’ The Imam said, ‘Allah placed in them the ability to answer Him when He questioned them at the time of establishing a covenant with them.’”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hisham ibn Salim from abu ‘Abd Allah (a.s.) who has said the following: “I asked ( the Imam) about the words of Allah, ‘. . . the invention of Allah (had a certain) nature with which He created all people. . . .’ (30:30) The Imam (a.s.) said, ‘It (invention, Fitrat) refers to belief in Oneness of Allah (belief in Allah only is placed in their nature).”’
2. Ali ibn Ibrahim has narrated from his father from Muhammad ibn ‘Isa from Yunus from ‘Abd Allah ibn Sinan from abu ‘Abd Allah (a.s.) who has said the following: “I asked him about the words of Allah, the Majestic, the Glorious, ‘The invention of Allah (had a certain) nature with which He created all people. . . .’ (30:30) What is that creation (and nature)? The Imam said, ‘It is al-Islam. Allah created them with such nature at the time He made a covenant with them to believe in Oneness of Allah as He asked them all, “Am I not your Lord?” when all the believers and the unbelievers were there.’”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Ali ibn Ri’ab from Zurara who has said the following: “Once I asked abu ‘Abd Allah (a.s.) about the words of Allah, the Majestic, the Glorious, ‘. . . the creation (and invention) of Allah (had a certain) nature with which He created all people. . . .’ (30:30) The Imam said, ‘He created them and placed belief in Oneness of Allah in the nature of every one of them.’”
4. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Udhayna from Zurara from abu Ja’far (a.s.) who has said the following: “I asked him (a.s.) about the words of Allah, the Majestic, the Glorious, ‘They are humble before Allah and they do not consider anything as partners of Allah.’ The Imam said, ‘Humbleness comes from the nature with which Allah has created all people and there is no change in the creation of Allah.’ The Imam also said, ‘He created them with the ability to know Him.’ Zurara has said, ‘I then asked him about the words of Allah, the Majestic, the Glorious: “(Consider), when your Lord took from the backs of the children of Adam all of their offspring. He asked them to bear a testimony. (Testimony to the fact that) when He asked them all, ‘Am 1 not your Lord?’ They all said, ‘Yes, You are our Lord.’” (7:172) The Imam said, “This happened when Allah took all descendents of Adam - who were to be born to the Day of Judgment - out from his back. They all came out in the form of small particles. He then introduced and showed Himself to them. Had this not happened no one could know his Lord.” The Imam said, “The Messenger of Allah has said, ‘Every newborn is born with the nature (to believe in Allah). ’ It means (He created them) with knowledge that Allah, the Majestic, the Glorious, is his/her Creator and so is His words, ‘When you ask them, “Who has created the heavens and the earth?” They will certainly say, ‘Allah has created them.””” (31:25) Ali ibn Ibrahim has narrated from his father from ibn Faddal from abu Jamila from Muhammad al-Halabi from abu ‘Abd Allah (a.s.) who has said the following: “About the words of Allah, the Majestic, the Glorious, ‘. . . the creation of Allah (had a certain) nature with which He created all people. . . .’ (30:30), the Imam said, ‘He has created them with belief in Oneness of Allah in their nature.’”
1. Al-Husayn ibn Muhammad has narrated from Mu’ alia ibn Muhammad from al- Hassan ibn Ali al-Washsha’ from Ali ibn Maysara who has said the following:“Abu ‘Abd Allah (a.s.) has said, ‘The seed for a believer may exist in the back of a pagan and no evil affects it until it is transferred into the womb of a pagan woman wherein no evil affects it also. It is not affected even after birth and up to the time the person is considered responsible for his/her deeds.’”
2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Ali ibn Yaqtin from abu al-Hassan Musa (a.s.) who has said the following: “Once I said to the Imam, ‘I am afraid of the prayer of abu ‘Abd Allah (a.s.) against Yaqtin and his offspring.’ The Imam said, ‘O abu al-Hassan, it is not as you think. A believer in the back of an unbeliever is like a small piece of stone in a brick. Rain can wash away the brick but it never harms the solid piece of stone.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from Ibrahim ibn Muslim al-Hulwani from abu Isma’il al-Sayqal al-Razi from abu ‘Abd Allah (a.s.) who has said the following: “In paradise there is a tree called al-Muzn. When Allah wants to create a believer He makes a drop to drip from it. It then falls on vegetable or fruit that either a believer or unbeliever then consumes for food but Allah, the Most Majestic, the Most Glorious, brings out a believer from his back.”
1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ صِبْغَةَ الله وَمَنْ أَحْسَنُ مِنَ الله صِبْغَةً قَالَ الإسْلامُ وَقَالَ فِي قَوْلِهِ عَزَّ وَجَلَّ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقى قَالَ هِيَ الإيمَانُ بِالله وَحْدَهُ لا شَرِيكَ لَهُ.
1. Ali ibn Ibrahim has narrated from his father and Muhammad ibn Yahya from Ahmad ibn Muhammad all from ibn Mahbub from ‘Abd Allah ibn Sinan from abu ‘Abd Allah (a.s.) who has said the following: “About the words of Allah, the Majestic, the Glorious, ‘. . . It is the coloring of Allah. Who has a better color than Allah’s color?’ (2:138), abu ‘Abd Allah (a.s.) said, ‘Color is a reference to this belief.’ The Imam also said, ‘It (color) stands for al-Islam.’ In the words of Allah, the Majestic, the Glorious, ‘. . . He has established a firm hold onto the strong ring’. . . (2:256), he said, ‘It (the strong ring) is a reference to the faith and belief in Allah, Who is One and has no partners.’”
2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ عَبْدِ الله بْنِ فَرْقَدٍ عَنْ حُمْرَانَ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ صِبْغَةَ الله وَمَنْ أَحْسَنُ مِنَ الله صِبْغَةً قَالَ الصِّبْغَةُ هِيَ الإسْلامُ.
2. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad ibn abu Nasr from Dawud ibn Sarhan from ‘Abd Allah ibn Farqad from Humran from abu ‘Abd Allah (a.s.) who has said the following: “About the words of Allah, the Majestic, the Glorious: ‘. . . it is the coloring of Allah. Who has a better color than Allah’s color?’ (2:138), the Imam said, ‘It stands for al-lslam, the religion.’”
3. Hamid ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama’a from more than one persons from Aban from Muhammad ibn Muslim from one of them (a.s.) who has said the following: “About the words of Allah, the Majestic, the Glorious, ‘. . . it is the coloring of Allah. Who has a better color than Allah’s color?’ (2:138), the Imam said, ‘Color stands for al-lslam, the religion.’ He, about the words of Allah, the Majestic, the Glorious, also said, ‘Whoever then rejects the Devil and establishes belief in Allah he, thus, has established his grasp securely with the strong ring,’ it (strong ring) means belief.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from abu Hamza from abu Ja’far (a.s.) who has said the following: “Once I asked abu Ja’far (a.s.) about the words of Allah, the Majestic, the Glorious, ‘He sent down serenity into the hearts of the believers. . . (48:4) The Imam said, ‘It (serenity) is belief.’ I (the narrator) then asked him about the words of Allah, the Majestic, the Glorious, ‘He supported them with a spirit from Him. . . .’ (58:22) The Imam said, ‘It (spirit) is belief.’”
2. It is narrated from the above narrator from Ahmad from Safwan from Aban from Fudayl who has said the following: “I asked abu ‘Abd Allah (a.s.) about the words of Allah, ‘These are those into whose hearts belief is written. . . .’ (58:22), do they have any say in what is written into their hearts? The Imam said, ‘No, they do not have any say in it. ’”
3. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ibn Mahbub from al-‘Ala’ from Muhammad ibn Muslim from abu Ja’far (a.s.) who has said the following: “Abu Ja’far (a.s.) has said, ‘Serenity (al-Sakinah) is belief.”
4. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hafs ibn al-Bakhtari and Hisham ibn Salim and people other than the two from abu ‘Abd Allah (a.s.) who has said the following:“About the words of Allah, the Majestic, the Glorious, ‘It is He who has sent serenity (al-Sakinah) into the hearts of the believers,’ (48:4) the Imam said, ‘It (serenity) is belief.’”
5. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus from Jamil who has said the following: “Once I asked abu ‘Abd Allah (a.s.) about the words of Allah, the Majestic, the Glorious, ‘It is He who has sent serenity (al-Sakinah) into the hearts of the believers.’ (48:4) The Imam said, ‘It (serenity) is belief.’ 1 then asked about, ‘ . . . and supported them with a spirit from Him. . . .’ (58:22) The Imam said, ‘It (spirit) is belief.’ I asked him about the words of Allah, ‘He made them to accompany piousness. . . .’ (48:26) The Imam said, ‘It (piousness) is belief.’”
1. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from ‘Abd Allah ibn Maskan from abu ‘Abd Allah (a.s.) who has said the following: “About the words of Allah, the Majestic, the Glorious, ‘. . . humble and submitted.’ (3:67), the Imam said, ‘It (humble and submitted) is one purely sincere who has not worshipped any idols.’”
2. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father in a Marfa* manner from abu Ja’far (a.s.) who has said the following: “The Messenger of Allah (a.s.) has said, ‘O people, what there is, is Allah and Satan, Truth and falsehood, guidance and straying, wisdom and error, present and future, the consequences, the good deeds and evil deeds. Good deeds are for Allah and evil deeds are for Satan, may Allah condemn him.’”
3. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Asbat from abu al-Hassan al-Rada (a.s.) who has said the following: “Amir al Mu’minin (a.s.) has said, ‘Paradise is for those who maintain sincerity in worshipping Allah and in prayer to Him. Whatever they see does not occupy their heart. Whatever they hear does not make them forget to speak of Allah and they do not feel depressed because of what is given to others.’”
4. Ali ibn Ibrahim has narrated from his father from al-Qasim ibn Muhammad from al-Minqari from Sufyan ibn ‘Uyayna from abu ‘Abd Allah (a.s.) who has said the following: “About the words of Allah, the Most Majestic, the Most Holy, ‘So that He may try you to see who among you is best in good deeds. . . .’ (67:2), the Imam said, ‘He has not meant thereby the quantity of deeds. He thereby has meant the most correct ones in deeds. Correctness comes only from overwhelming respect for Allah, true intention and goodness.’ He then said, ‘It comes from continuity of the good deeds. In fact, maintaining continuity until deeds reach purity is more difficult than performing the deed itself. It is the intention that forms the deed.’ The Imam then recited the words of Allah, the Most Majestic, the Most Holy, ‘Say (O Muhammad), “Everyone acts according to his way,” (17:84) it (way) means according to his intentions.’”
5. It is reported through the same chain of narrators that he said: “Once I asked abu ‘Abd Allah (a.s.) about the words of Allah, the Most Majestic, the Most Holy, ‘Except those who would come to Allah with safe and protected hearts. . . .’ (26:89) The Imam said, ‘A safe and protected heart is such a heart that goes in the presence of his Lord while there is nothing in it besides his Lord. He then said that every heart in which there is polytheism or doubt, such a heart is a failing heart. They (pious people) have chosen to restrict themselves from worldly matters so that their hearts are reserved for the matters of the life hereafter only.’”
6. It is reported through the same chain of narrators from Sufyan ibn ‘Uyayna from al-Sindy from abu Ja’far (a.s.) who has said the following: “Abu Ja’far (a.s.) has said, ‘If a servant maintains pure belief in Allah, the Most Majestic, the Most Holy, for forty days, Allah, the Most Majestic, the Most Holy, purifies his heart in this world and shows him his illnesses and the cure for them (illnesses).’ Also he (a.s.) said, ‘Whenever a servant of Allah speaks of Him in a beautiful way for forty days Allah, the Most Majestic, the Most Holy, purifies his heart in this world and shows him his illnesses and the cure for such illnesses. He then establishes wisdom in his heart and will make his tongue to speak wisdom. ’ The Imam then recited this verse of the Holy Quran, ‘Those who took the calf as their Lord will face anger and humiliation from their Lord in the worldly life and thus, We recompense those who forge lies.’ (7:157) “The Imam said, ‘You should note that all those who forge lies are but despicable persons. So also is one who forges lies against Allah, the Most Majestic, the Most Holy, His messenger and his A hi al-Bayt, recipients of divine supreme covenant. Such person is nothing but a despicable one.’”
1. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad ibn abu Nasr. And a number of our people from Ahmad ibn Muhammad ibn Khalid from Ibrahim ibn Muhammad al-Thaqafi from Muhammad ibn Marwan all of them have narrated from Aban ibn ‘Uthman from those whom he has mentioned from abu ‘Abd Allah (a.s.) who has said the following: “Allah, the Most Blessed, the Most High, granted to Muhammad (a.s.) the system of laws of Noah, Abraham, Moses and Jesus, peace be upon them. The laws consisted of belief in monotheism, purity of such belief, the negation of all associates of Allah and the culture, that it is free and clean of idolatry, that it is easy to follow and that it does not allow total abandonment of the worldly life or total indulgence in it. He has made lawful in such a system of laws all that is good and clean and has made unlawful all that is filthy. Through such system He has removed all hardships and obstacles that were imposed on them (people). He then made it necessary for them, in such system of laws, to perform prayers, pay the charity ( Zakat ), complete the Fasting, and perform Hajj. And that they must fulfill their duty in the matters of virtue and vices (ask others to perform their duties and not to commit sins). And that they must follow the rules of lawful and unlawful matters, the rules of inheritance, penalties and compensations for losses and the obligations and the duty of Jihad (defending the faith) in the way of Allah. He has made Wuzu an additional obligation. He has granted him (the Holy Prophet) (a.s.) distinction through the following revelations: the first Chapter of the Holy Quran and the last verses of Chapter Two of the Holy Quran as well as the detailed Chapters from Chapter 47 to the end of the Holy Quran. He made lawful for Prophet Muhammad (a.s.) the spoils of war and the land given to him without resistance. He supported him by giving him an awesome personality, made for him the earth to use in performing prostration before the Lord and to use it to clean himself. He was sent to all human beings, black and white, and to all Jinns. He granted him authority to receive taxes. He helped him to capture the pagans and then set them free on being ransomed. Then he imposed on him such duties that were not imposed on the prophets before. He sent down to him from heaven an unsheathed sword. He was told, ‘Fight for the cause of Allah and do not hold anyone responsible besides your ownself. ’” (4:84)
2. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ‘Uthman ibn ’Isa from Sama’a ibn Mahran who has reported the following: “Once I asked abu ‘Abd Allah (a.s.) about the words of Allah, the Most Majestic, the Most Holy, ‘Exercise patience as the messengers who possessed determination had exercised patience. . . . ’(46:35) The Imam said, ‘They were Noah, Abraham, Moses, Jesus and Muhammad, recipient of divine supreme covenant.’ I then asked, ‘How did they become messengers who possessed great determination?’ The Imam replied, ‘It was because Noah had received a book from Allah and a system of laws and those who came after Noah, they followed his book and his system of laws until Abraham came with books and firm determination. He left the book of Noah aside but not out of rejection. Thereafter every prophet followed the system of laws of Abraham and his books (al-Suhuf) until Moses came with the Torah, his system of laws and with firm determination. He left the books (al-Suhuf) aside. Every prophet thereafter followed the Torah and the system of laws of Moses until Jesus came with the Gospel and firm determination. He left aside the system of laws of Moses. Every prophet thereafter followed the system of laws of Jesus until Prophet Muhammad (a.s.) came. He brought the Holy Quran and his system of laws (the Shari’a). All that is lawful in his system of laws will remain lawful until the Day of Judgment and all that is unlawful in his system of laws will remain unlawful until the Day of Judgment. This is how the messengers who possessed firm determination have been.’”
1. Al-Husayn ibn Muhammad al-Ash’ari narrated to me from Mu’ alia ibn Muhammad al-Ziyadi from Hassan ibn Ali al-Washsha’ who has said that narrated to us Aban ibn ‘Uthman from Fudayl from abu Hamza from abu Ja’far (a.s.) who has said the following: “Abu Ja’far (a.s.) has said, ‘Islam is based on five principles. It is based on Prayer, Charity (al-Zakat) Fasting, Hajj and al-Wilayah (Divine Authority of A ’immah). The call to none of the other principles has been so emphatic as it has been to al-Wilayah.’”
2. Ali ibn Ibrahim has narrated from Muhammad ibn ’Isa from Yunus ibn ‘Abd al- Rahman from ’Ajlan ibn Salih who has said the following: “I requested abu ‘Abd Allah (a.s.) ‘Teach me, please, the principles of beliefs. The Imam said, ‘They are: to testify and affirm that there is no one who deserves to be worshipped except Allah, to testify and affirm that Muhammad is the Messenger of Allah and to affirm that whatever he has taught is from Allah. (It is of the principles of beliefs) to affirm and accept that there is prayer five times every day. (It is of the principles of beliefs) to pay Zakat (charity), to fast in the month of Ramadan and to perform Hajj of the House (of Allah). (It is of the principles of beliefs) to love those who love us ( A ’immah from the family of the Messenger of Allah), to disown our enemies and to become part of the group of the truthful ones. (All such issues are of principles and obligatory matters).”’
3. Abu Ali al-Ash’ari has narrated from al-Hassan ibn Ali al-Kufi from ‘Abbas ibn ‘Amir from Aban ibn ‘Uthman from Fudayl ibn Yasar from abu Ja’far (a.s.) who has said the following: “Abu Ja’far (a.s.) has said, ‘Islam is based on five principles. They are: Prayer, al-Zakat (charity) fasting, Hajj and al-Wilayah. The call to none of the other principles has been so emphatic as it has been to al- Wilayah. People accepted the other four but they left aside this [al-Wilayah].’”
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ’Isa from al-Husayn ibn Sa’id from al-‘Arzami from his father from abu ‘Abd Allah (a.s.) who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘The tripod of Islam consists of prayer, al-Zakat (charity) and al-Wilayah. No one of these can be considered correct without the other two.”
5. Ali ibn Ibrahim has narrated from his father and ‘Abd Allah ibn al-Salt all of them from Hammad ibn ’Isa from Hariz ibn ‘Abd Allah from Zurara from abu Ja’far (a.s.) who has said the following: “Abu Ja’far (a.s.) has said, ‘Islam is based on five issues. It is based on prayer, charity (al- Zakat), Hajj, Fasting and al-Wilayah.’’ Zurara has said, ‘I then asked the Imam, “Which of these is more important than the others?’” The Imam said, ‘Al-Wilayah is more important. It is the key to the others. The person who possesses Divine Authority is the guide to the other principles.’ I then asked, ‘Which is the next important?’ The Imam said, ‘Thereafter is prayer. The Messenger of Allah has said, “Prayer is the pillar of your religion.’” I then asked, ‘Which is the next important among them?’ The Imam said, ‘Al-Zakat is the one thereafter. Allah has mentioned it next to prayer but He has mentioned prayer first. The Messenger of Allah has said, “Al-Zakat removes sins.’” I then asked, ‘Which one is important thereafter?’ The Imam said, ‘Hajj is important thereafter. Allah, the Most Majestic, the Most Holy, has said, “It is a duty of the people to Allah to perform Hajj of the House if they are capable to do so. Whoever rejects it should know that Allah does not need anyone in the world.” (3:97) The messenger of Allah has said, “Performing Hajj that is accepted is more virtuous than twenty Rak’at optional prayer. Whoever walks around the House seven times and performs the two Rak’at prayers thereafter properly Allah will grant him cover.” He (The Messenger of Allah) did say on the ninth of the month of Dil Hajj and on the tenth of the month of Dil Hajj in Muzdalifa (a place in Makka), what he wanted to say.’ I then asked, ‘Which one is important thereafter?’ The Imam said, ‘It is fasting.’ “I then asked, ‘Why is fasting the last of all in importance?’ The Imam said, ‘The Messenger of Allah has said, “Fasting is a shield against the fire.’” The narrator has said that the Imam said, ‘The best of all things is that for which, if you miss, you do not find an alternative accept going back to achieve it. Prayer, al-Wilayah and Hajj are not of matters replaceable with their own kind. On the other hand if fasting is missed on a journey one has the choice to fast on other days as remedy, or compensate for the sin with expiation and no fasting is necessary as a remedy. In the cases of the other four issues there is no alternative for them.’ The narrator has said that the Imam then said, ‘The topmost, the peak of the issue, the key and the door to it and the pleasure of the Beneficent (Lord) is to obey the Imam properly after knowing him clearly. Allah, the Most Majestic, the Most Holy, says, “Whoever obeys the Messenger he has obeyed Allah and whoever turns away from such obedience then you should know that We have not sent you to guard them.” (4:80) ‘Without recognizing the Divine Authority of the Imam, the deputy of Allah, no one has the right to receive any reward from Allah, the Most Majestic, the Most Holy. This is true even though in his lifetime he may stand up in worship the whole night, fast during the day, give all his belongings in charity and perform Hajj every year. So also it is if he does not acknowledge the Divine Authority of his Imam with which all of one’s deeds can take place with the guidance of the Imam. Wiothout al- Wilayah, one is not considered of the people of belief.’ Thereafter the Imam said, ‘Allah will admit, those of them who do good deeds into paradise through His extra mercy.’”
6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Safwan ibn Yahya from ‘Isa ibn al-Sariyy abu al-Yasa’ who has said the following: “Once I said to abu ‘Abd Allah (a.s.) ‘Teach me, please, the basic principles of Islam that are necessary for everyone to know to his limits of understanding, and if he fails to learn them to the necessary levels his religion is destroyed and Allah does not accept his deeds. What is the limit of learning about the deeds with which someone’s religion can take proper shape and Allah may accept his deeds? What are the limits and degrees of the permissible level of ignorance and lack of knowledge of certain aspects of these principles?’ “The Imam said, ‘The matters necessary to learn are to testify that no one deserves to be worshipped except Allah, that Muhammad (a.s.) is the Messenger of Allah, that whatever he has brought from Allah is the truth and to affirm that paying Zakat (charity) is a right. (Of such necessary matters is) to affirm al-Wilayah (Divine Authority of ‘ A’immah ) that Allah, the Most Majestic, the Most Holy, has made obligatory upon the other people to obey and acknowledge the Divine Authority of certain members of the family of Prophet Muhammad, recipient of divine supreme covenant.’ I (the narrator) then asked the Imam, ‘Is al-Wilayah of an exclusive nature?’ The Imam said, ‘Yes, Allah, the Most Majestic, the Most Holy, has said, “O believers, obey Allah, obey the Messenger and those among you who possess Divine Authority.” (4:59) The Merssenger of Allah has said, “Whoever dies without knowing who the Imam of his time is, he is considered as a person dying in the time of ignorance (as an unbeliever).” There was the Messenger of Allah and there was Ali (a.s.) but others said there was Mu’awiyah. Then there was al-Hassan (a.s.) and then there was al-Husayn, recipient of divine supreme covenant. Others said that there were Yazid ibn Mu’awiyah and Husayn ibn Ali. They were not equals and certainly they were not equals, meaning thereby Ali, al-Hassan and al-Husayn with Mu’awiyah and his son Yazid.’ He has said that the Imam remained calm for a while and then said, ‘Do you want me to tell you additional facts?’ Hakam ibn al-’A’War said, ‘Yes, may Allah keep my soul in service to your cause.’ The Imam said, ‘Then there was Ali ibn al-Husayn (a.s.) then there was Muhammad ibn Ali, abu Ja’far. The Shi’a before abu Ja’far did not know the rules of Hajj, the lawful matters and the unlawful matters until there was abu Ja’far, recipient of divine supreme covenant. He opened it (system of religion) for them and explained to them the rules of their Hajj, the lawful and unlawful matters. People began to realize that they needed him very much while before they would ask other people for what they needed. This is how the facts are. The earth does not remain without an Imam and one who dies without knowing, who his Imam is, he is as though he was of the people of the dark ages of ignorance. The time when you need al-Wilayah most urgently is the time when your soul reaches here (pointing to his throat) and the world is cut off from you and then you say, ‘I have certainly been on the good side of the affairs, (a supporter of al-Wilayah).”’’ Abu Ali al-Ash’ari has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from ‘Isa ibn al-Sariyy abu al-Yasa’ from abu ‘Abd Allah (a.s.) a similar Hadith.
7. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad ibn abu Nasr from Muthanna al-Hannat from ‘Abd Allah ‘Ajlan from abu Ja’far (a.s.) who has said the following: “Abu Ja’far (a.s.) has said, ‘Islam is based on five principles. They are al-Wilayah, (accepting the Divine Authority of ‘ A’immah ), the prayer, al- Zakat (charity), fasting in the month of Ramadan and al-Hajj.’”
8. Ali ibn Ibrahim has narrated from Salih ibn al-Sindy from Ja’far ibn Bashir from Aban from Fudayl from abu Ja’far (a.s.) who has said the following: “Abu Ja’far (a.s.) has said, ‘Islam is based on five principles: The prayer, al-Zakat (charity), fasting, al-Hajj and al-Wilayah. The call to no one of the other principles has been so emphatic as it was for al-Wilayah on the day of al-Ghadir (name of a place between Makka and Madina.)”’
9. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Hammad ibn ‘Uthman from ‘Isa al-Sariyy who has said the following: “Once I asked abu ‘Abd Allah (a.s.) to teach me the principles of Islam in such a way that on holding to them my deeds can take pure and correct form and thereafter the ignorance of whatever I am ignorant of cannot harm me. The Imam said, ‘Of the principles of Islam are to testify and acknowledge that no one deserves to be worshipped except Allah, and that Muhammad (a.s.) is the Messenger of Allah. Of such principles is to affirm and acknowledge that whatever he has brought is from Allah, to pay al-Zakat (charity) is a right and that al-Wilayah which Allah, the Most Majestic, the Most Holy, has commanded to accept and acknowledge is al-Wilayah (Divine Authority) of Ahl al-Bayt of Muhammad, recipient of divine supreme covenant. The Messenger of Allah has said, “Whoever dies while he does not know who his Imam is, he is considered as one who has died in the darkness of ignorance.” Allah, the Most Majestic, the Most Holy, has said, “Obey Allah, obey the Messenger of Allah and the persons among you who possess Divine Authority.” (4:59). Imam Ali was there (possessed Divine Authority) and after him were Imam Hassan, Imam Husayn and Ali ibn al-Husayn and after them was Muhammad ibn Ali, recipients of divine supreme covenant, successively and thus it will continue. The land will not take an ideal shape without an Imam. Whoever dies while he does not know who his Imam is, he is considered as one who has died in the darkness of ignorance. What everyone of you will need very urgently when his soul will reach here (pointing to his chest) is to know him (the Imam) so that he can say it is certain that I have been holding to a genuinely good matter.”’
10. It is narrated from him (Ali ibn Ibrahim) from abu al-Jarud who has said the following: “Once I asked abu Ja’far (a.s.) ‘Do you know, O child of the Messenger of Allah that I love you ( Ahl al-Bayt). that 1 have disassociated myself from other people to associate with you only and that I support you ( Ahl al-Bayt )?’ The Imam said, ‘Yes, I know it.’ 1 then said, ‘I ask you to answer my question; my eyes are restricted, I walk very little and I am not able to visit you except every now and then.’ The Imam said, ‘What is your question?’ I then said, ‘What is the religion by which you obey Allah, the Most Majestic, the Most Holy, and the religion that your Ahl al-Bayt follow so that I will also obey Allah, the Most Majestic, the Most Holy, by the rules of your religion?’ The Imam said, ‘Although your introduction was brief, your question is a great question. By Allah, I will certainly teach you my religion and the religion of my ancestors by the rules of which we worship Allah, the Most Majestic, the Most Holy. It is to testify that no one deserves to be worshipped except Allah, that Muhammad (a.s.) is the Messenger of Allah, and that whatever (message) he has brought is from Allah. That it is obligatory to love and support those who support and love us ( Ahl al-Bayt ) and disassociate from our enemies. That it is obligatory to obey our commands, cherish the hope for the coming of the one from us who will rise with Divine Authority and to strive hard ( Ijtihad) for progress in the matters of religion and live a life of piety, warn’ (stay away from sins).”’
Daif· al-Majlisi
Sunni collections: text from the open hadith-api dataset. Al-Kafi: Arabic text, Muhammad Sarwar's translation and gradings from Thaqalayn.net via the Thaqalayn API. Hadith numbering follows those editions and can differ from a printed copy — check the Arabic against a trusted edition before relying on a reference.
