Ceci est la partie 2 sur 33 de « The Book of Belief and Disbelief », livre 6 de Al-Kafi — Hadith 1 496–1 545. Le livre est suffisamment long pour être divisé en 33 pages afin que chacune se charge rapidement ; les parties se suivent dans l'ordre et sont liées au bas de la page.
11. Ali ibn Ibrahim has narrated from Salih ibn al-Sindy from Ja’far ibn al-Bashir from Ali ibn abu Hamza from abu Basir who has said the following: “Once I heard abu Basir asking abu ‘Abd Allah (a.s.) ‘May Allah keep my soul in service for your cause, teach me the religion that Allah, the Most Majestic, the Most Holy, has made obligatory for people to follow. Teach me the religion of which they must not remain ignorant and besides which no other religion is accepted. What is this religion?’ The Imam said, ‘Repeat your question.’ He repeated his question. The Imam said, ‘It (such religion) is to testify that no one else deserves to be worshipped except Allah, that Muhammad (a.s.) is the Messenger of Allah, and that it is obligatory to perform prayer, pay al-Zakat (charity), perform Hajj of the House if one has the ability and fast in the month of Ramadan.’ Then he remained silent for a little while and said twice, “ Al-Wilayah .” He then said, ‘This is what Allah has made obligatory upon His servants. The Lord on the Day of Judgment will not sk His servants why you have not done more than what I had made obligatory upon you. However, if someone does more good deeds Allah will grant him additional rewards. The Messenger of Allah has set up noble and beautiful traditions and it is very good for the people to practice them all.’”
12. Al-Husayn ibn Muhammad has narrated from Mu’ alia ibn Muhammad from Muhammad ibn Jumhur from Fadalah ibn Ayyub from abu Zayd al-Hallal from ‘Abd al-Hamid ibn abu al-‘Ala’ al-Azdi who has said the following: “I heard abu ‘Abd Allah (a.s.) saying, ‘Allah, the Most Majestic, the Most Holy, has made five things obligatory upon His creatures. He has given them permission in four but in one of them He has not given permission.’”
13. It is narrated from him (narrator of the Hadith above) from Mu’alla ibn Muhammad from al-Washsha’ from Aban from Isma’il al-Ja’fi who has said the following: “Once a man came to abu Ja’far, recipient of divine supreme covenant. He had a book with him. Abu Ja’far said, ‘This is the book of a polemicist who wants to learn a religion that if followed ones deeds are accepted.’ The man said, ‘May the blessings of Allah be with you, this is exactly what I want.’ Abu Ja’far (a.s.) said, ‘Such religion is to testify that no one deserves to be worshipped except Allah, Who has no partners. That Muhammad (a.s.) is His servant and Messenger. And that you affirm and acknowledge that whatever he has brought is from Allah. That one has love (in his heart) for us, Ahl al-Bayt, and disassociates himself from our enemies, obeys our commands, maintains piety and humbleness in life and has hope in the rise from us of one with the Divine Authority. For us there is a government and he will establish it when Allah wills.’”
14. Ali ibn Ibrahim has narrated from his father and abu Ali al-Ash’ari from Muhammad ibn ‘Abd al-Jabbar all of them from Safwan from ‘Amr ibn Harith who has said the following: “Once I went to see abu ‘Abd Allah (a.s.) and he was in the house of his brother, ‘Abd Allah ibn Muhammad, and I said, ‘May Allah keep my soul in service for your cause, what has brought you to this house?’ ‘Seeking privacy,’ said the Imam. I said, ‘May Allah keep my soul in service for your cause, can I state before you my religion?’ The Imam said, ‘Yes, you may do so.’ I then said, ‘I follow a religion (that requires me) to obey Allah and testify that no one else deserves to be worshipped except Allah Who has no partners. That Muhammad (a.s.) is His servant and messenger, that the Hour (of reckoning) will certainly come, that Allah will bring all people from their graves, that it is obligatory to pray, pay Zakat (charity), fast in the month of Ramadan and perform Hajj of the House. I affirm and acknowledge the Divine Authority of Ali ibn abu Talib after the Messenger of Allah, the Divine Authority of al-Hassan, al- Husayn, the Divine Authority of Ali ibn al-Husayn, the Divine Authority of Muhammad ibn Ali and your Divine Authority after him (your father), recipients of divine supreme covenant. You are my Imam. With such beliefs I live and with them I will die and such is my religion before Allah.’ The Imam said, ‘Such, O ‘Amr, I swear by Allah, is the religion of Allah and the religion of my ancestors and such is the religion that 1 follow to obey Allah in private and in public. Maintain piety before Allah and hold your tongue except from good and do not say, “I have guided myself.” In fact, Allah has guided you. Give thanks to Allah, the Most Majestic, the Most Holy, for the favor that He has done to you. Do not be of those who on their moving forward are hit in the eyes or when moving backwards are hit from the back. Do not allow people ride on your shoulders for if you do so they cause injury to your shoulders.’”
15. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Ni’man from ibn Maskan from Sulayman ibn Khalid from abu Ja’far recipient of divine supreme covenant, who has said the following: “Do you want me to teach you the root of Islam, its branch and its peak? I said, ‘Yes, may Allah take my soul in service for your cause.’ The Imam said, ‘Its root is prayer, its branch is al-Zakat (charity) and its peak is Jihad (the hard work in defense and preaching of the belief).’ The Imam then said, ‘If you want 1 can teach you about the gates to all good.’ I said, ‘Yes, please, May Allah keep my soul in service for your cause, do so.’ “The Imam said, ‘Fasting is a shield against fire, charity removes sins and of the gates to good is to stand up (for worship) during the night to speak of Allah.’ He then read (the words of Allah) ‘They do not allow their sides to rest in bed (but they stand up at night to pray to Allah).”’ (32:16)
1. Ali ibn Ibrahim has narrated from his father from ibn abu ’Umayr from al- Hakam ibn Ayman from al-Qasim al-Sayrafi associate of al-Mufaddal who has said the following: “I heard abu ‘Abd Allah (a.s.) saying, ‘Islam is to spare lives, protect the trust and make the marriage lawful, but reward comes from faith and belief.’”
2. Ali has narrated from his father from ibn abu ’Umayr from al-‘Ala’ from Muhammad ibn Muslim from one of them (the two Imams) (a.s.) who has said the following: “Faith or belief is to affirm and act accordingly. Islam is just an affirmation.”
3. Ali ibn Ibrahim has narrated from his father from Muhammad ibn ‘Isa from Yunus from Jamil ibn Darraj who has said the following: “I asked abu ‘Abd Allah (a.s.) about the words of Allah, the Most Majestic, the Most Holy, ‘The Arabs have said, “We have established belief.” Say, “You have not established belief but say, ‘We have accepted Islam.’ Belief has not yet entered your hearts.’” (49:14) The Imam said, ‘You must note that belief is something other than Islam’”
4. Muhammad ibnYahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Sufyan ibn al-Simt who has said the following: “Once a man asked abu ‘Abd Allah (a.s.) ‘What is the difference between Islam and belief?’ The Imam then did not answer. Again he asked and the Imam did not answer. They then met each other on the road while the man was about to leave. Abu ‘Abd Allah (a.s.) said, ‘It seems as if you are about to leave.’ He said, ‘Yes, I am about to leave.’ The Imam then said, ‘Come home for a meeting.’ He met the Imam and asked him about Islam and belief and about the difference between the two. The Imam said, ‘Islam is what people have publicly accepted, such as that no one deserves to be worshipped except Allah, Who has no partners. That Muhammad (a.s.) is His servant and His Messenger, that it is obligatory to perform prayer, pay al-Zakat (charity), to perform Hajj of the House and fast in the month of Ramadan. This is Islam.’ The Imam (also) said, ‘Belief is recognition of this issue (that the Imam possesses Divine Authority). In such a condition, if one affirms the other principles of Islam but does not recognize this issue (that the Imam possesses Divine Authority) he is a Muslim but is lost.’”
5. Al-Husayn ibn Muhammad has narrated from Mu’alla ibn Muhammad and a number of our people from Ahmad ibn Muhammad all of them from al- Washsha’ from Aban from abu Basir who has said the following: “I heard Abu Ja’far (a.s.) saying, ‘The Arabs have said, “We have established belief.” Say, “You have not established belief but say, ‘We have accepted Islam.’ Belief has not yet entered your hearts.” (49:14) Whoever thinks that they (Arabs) had belief, his thoughts are false and whoever thinks that they had not accepted Islam he has lied.’”
6. Ahmad ibn Muhammad has narrated from al-Husayn ibn Sa’id from Hakam ibn Ayman from Qasim associate of al-Mufaddal who has said that he heard abu ‘Abd Allah (a.s.) say the following: “Abu ‘Abd Allah (a.s.) has said, ‘Islam is to protect life, return the trust and make marriages lawful. Reward, however, comes from belief.’”
1. Muhammad ibn Yahya has narrated Ahmad ibn Muhammad from al-Hassan ibn Mahbub from Jamil ibn Salih from Sama’a who has said the following: “I requested abu ‘Abd Allah (a.s.) ‘Teach me about Islam and belief. Are they different?’ He said, ‘Belief is inclusive of Islam but Islam is not inclusive of belief.’ I then asked, ‘Please describe them to me.’ He said, ‘Islam is to testify that no one deserves to be worshipped except Allah and to affirm the truthfulness of the Messenger of Allah. With it lives are protected, marriages and inheritance become lawful and a group of people acknowledge this much. Belief is guidance and that which forms in the heart of the qualities of Islam and that which takes form from its practice. Belief is a degree higher than Islam. Belief is inclusive of Islam in appearance but Islam is not inclusive of belief esoterically even though they may both apply to words and in description.’”
2. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus ibn ‘Abd al- Rahman from Musa ibn Bakr from Fudayl ibn Yasar from abu ‘Abd Allah (a.s.) who has said the following: “Belief is inclusive of Islam but Islam is not inclusive of belief.”
3. Ali has narrated from his father from ibn abu ‘Umayr from Jamil ibn Darraj from Fudayl ibnYasar who has said the following: “I heard abu ‘Abd Allah (a.s.) saying, ‘Belief is inclusive of Islam but Islam is not inclusive of it. Belief is what sits in the heart and Islam is that which legalizes marriages and inheritance and protects lives. Belief is inclusive of Islam but Islam is not inclusive of belief.’”
4. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from al-Hassan ibn Mahbub from abu al- Sabah al-Kinani who has said the following: “I asked abu ‘Abd Allah (a.s.) ‘Which is better, belief or Islam? Certain people say Islam is better than belief.’ The Imam said, ‘Belief is higher than Islam.’ I then said, ‘Help me understand it.’ He said, ‘What do you say if one commits, purposely, an act of heresy in Masjid al-Haram (Sacred Mosque)?’ I said, ‘He should be made to suffer severe pains.’ The Imam responded, ‘You said the right thing. What if one commits such a thing, purposely, inside the Ka’ba?’ I said, ‘He must be put to death.’ The Imam responded, ‘You said the right thing again. Do you note that Ka’ba is better than the Sacred Mosque? The Ka’ba is inclusive of the Mosque (in excellence) but the Mosque is not inclusive of the Ka’ba in this respect. In the same way belief is inclusive of Islam but Islam is not inclusive of belief.’”
5. A number of our people have narrated from Sahl ibn Ziyad and Muhammad ibn Yahya from Ahmad ibn Muhammad all of them from ibn Mahbub from Ali ibn Ri’ab from Humran ibn A’yun who has said the following: “I heard from Abu Ja’far (a.s.) saying, ‘Belief is what settles down in the heart and takes it to Allah, the Most Majestic, the Most Holy. One’s deeds testify to (its existence), (deeds) that come in the form of obedience to Allah and submission to His command. Islam is what appears through one’s words or deeds and that is what a group of people of all the sects live by. Through Islam lives are protected, inheritance is settled thereby, marriages become lawful and they have the prayer, al-Zakat (charity), the fasting and al-Hajj in common. This takes them out of rejection of belief and they are ascribed to belief. Islam is not inclusive of belief while belief is inclusive of Islam, but words and deeds are common among them. Just as the case of Holy Ka’ba is in the Sacred Mosque but the Sacred Mosque is not in the Holy Ka’ba so is belief that is inclusive of Islam but Islam is not inclusive of belief. Allah, the Most Majestic, the Most Holy, has said, “The Arabs have said, ‘We have established belief.’ Say, “You have not established belief but say, ‘We have accepted Islam.’ Belief has not yet entered your hearts.”” (49:14) Therefore, the words of Allah, the Most Majestic, the Most Holy, are the most truthful ones.’ 1 then said, ‘Does a believer have any distinction over a Muslim in terms of excellence, rules and judicial matters and so forth?’ He said, ‘No, they both in this matter walk the same path. However, a believer has distinction over a Muslim in the form of deeds through which he seeks nearness to Allah, the Most Majestic, the Most Holy.’ I said, ‘Does Allah, the Most Majestic, the Most Holy, not say, “Whoever does a good deed for him the reward will be tenfold. . . .” (6:160) You just stated that they both accept the obligations of the prayer, al-Zakat (charity), the fasting and al-Hajj.’ He (the Imam) said, ‘Has Allah, the Most Majestic, the Most Holy, not said, “. . . He will add to his reward many additions.” (2:245) Believers are the ones to whose good deeds Allah, the Most Majestic, the Most Holy, increases seventy times. Thus is the distinction of the believer. Allah increases to his (believer’s) good deeds, proportionate to the degree of the correctness of his belief, many additions. Allah does good to the believer as He wishes.’ I said, ‘Is it not that whoever enters in Islam has entered belief?’ He said, ‘No, but he is ascribed to belief and has come out of rejection, and I will give you an example that will help understand the distinction of belief over Islam. Consider, if you see a person in the Sacred Mosque, do you testify that you have seen him in the Holy Ka’ba?’ I said, ‘No, that is not permissible for me.’ He said, ‘If you see a person in the Holy Ka’ba will you testify that he has entered the Sacred Mosque?’ I said, ‘Yes, I will do so.’ He asked, ‘Why do you do so?’ I said, ‘He cannot reach the Holy Ka’aba without entering first the Sacred Mosque.’ He said, ‘You said the right thing and you did well.’ He then said, ‘Thus, are Islam and belief.’”
1. Ali ibn Ibrahim has narrated from ‘Abbas ibn al-Ma’ruf from ‘Abd al-Rahman ibn abu Najaran from Hammad ibn ‘Uthman from ‘Abd al-Rahim al-Qusayr who has said the following: “Abd al-Malik ibn A’yan and I wrote to abu ‘Abd Allah (a.s.) asking him, ‘What is belief?’ He then wrote to us. ‘You, may Allah grant you favors, have asked about belief. Belief is affirmation, with the tongue, that is established in the heart and by the deeds of the body. Beliefs are from each other. Belief is a house. So also, Islam is a house. Rejection (of Islam) is a house. Sometimes a servant (of Allah) is a Muslim before he becomes a believer but he cannot become a believer before becoming a Muslim. Therefore, Islam is before belief and it shares belief. Whenever a servant (of Allah) commits one of the major sins or one of the minor sins that Allah, the Most Majestic, the Most Holy, has prohibited he is out of belief and belief falls off of him but the name ‘Muslim’ still applies to him. When he repents and asks forgiveness he returns to the house of belief. Nothing takes him out to rejection but rejection of what is lawful, such as saying to what is lawful, ‘It is unlawful’ or saying lawful to what is unlawful and living thereby (such attitude) as a religion. In such a case one is out of Islam and belief and is in rejection. It is like one’s entering the Sacred Mosque then the Holy Ka’ba wherein he invents an act of heresy. He then is taken out of the Holy Ka’ba and the Sacred precinct and is decapitated and that turns him to hell (for his act of defiant and treachery).”’
2. A number of our people have narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama’a ibn Mihran who has said the following: “I asked the Imam about belief and Islam, inquiring, ‘Is there a difference between Islam and belief?’ The Imam said, ‘I can give an example.’ I said, ‘Please do so.’ He said, ‘The case of belief and Islam is like the Holy Ka’ba and the Sacred precinct. One may have entered the Sacred precinct but not the Holy Ka’ba. One cannot enter the Holy Ka’ba before entering the Sacred precinct. One may become a Muslim but he may not yet be a believer. However, one cannot become a believer before becoming a Muslim.’ I (the narrator) then asked, ‘Can one go out of belief to anything?’ He said, ‘Yes.’ I asked, ‘What then does one become?’ He said, ‘One may go out to Islam or rejection (disbelief).’ He then said, ‘If a man enters the Holy Ka’ba and his urine comes out he is taken out of the Holy Ka’ba but he will not be taken out of the Sacred precinct. He washes his cloth and purifies and then he is not stopped from entering the Holy Ka’ba. However, if a man enters the Holy Ka’ba and urinates therein out of animosity he is taken out of the Holy Ka’ba and the Sacred Mosque and is decapitated.’”
1. Ali ibn Muhammad has narrated from certain persons of his people from Adam ibn Ishaq from ‘Abd al-Razzaq from ibn Mihran from al-Husayn ibn Maymun from Muhammad ibn Salim from abu Ja’far (a.s.) who has said the following: “Abu Ja’far (a.s.) has said, ‘Certain people have spoken from this Holy Quran without knowledge. It is because Allah, the Most Holy, the Most High, has said, “It is Allah Who has revealed the Book to you in which certain verses are clear statements (that accept no interpretation), and these are the fundamental ideas of the Book, while other verses may have several possibilities. Those whose hearts are perverse follow the unclear statements in pursuit of their own mischievous goals by interpreting them in a way that will suit their own purpose. No one knows its true interpretations except Allah, and those who have a firm grounding in knowledge say, ‘We believe in it. All its verses are from our Lord.’ No one can grasp this fact except the people of reason.” (3:7) ‘The suspended verses are of the unclear ones and the verses whose meaning can clearly be understood are of the suspending ones. Allah, the Most Majestic, the Most Holy, sent Prophet Noah to his people who said to them, “Worship Allah, have fear of Him and obey me” (71:3). He then called them to Allah alone to worship Him only and not to take any partners for Him. Thereafter He sent the prophets until (their coming ended with) Muhammad, recipient of divine supreme covenant. He invited people to worship Allah only and not to take partners for Him. And He said, “He has plainly clarified the religion which is revealed to you and that which Noah, Abraham, Moses, and Jesus were commanded to follow (He has explained it) so that you may remain steadfast and united in your religion. What you call the pagans to is extremely grave for them. Allah attracts (to the religion) whomever He wants and guides to it whoever turns to Him with repentance.” (42:13) ‘He sent the prophets to their people with the testimony that stated, “No one deserves to be worshipped except Allah and that whatever every one (of the prophets) has brought is from Allah.” Those who sincerely accepted the faith and died with what they had accepted, Allah, through this will, admit them in paradise. Allah is not unjust to His servants, and Allah will not punish a servant unless he intensely sins such as committing murder or the sins for which Allah has made it clear that perpetrators thereof go to hell. When the believers of the people of each prophet followed them He gave them a system of laws and guidance. Al-Shari’a is a system, a path and tradition. Allah said to Prophet Muhammad, “(Muhammad), We have sent revelations to you just as were sent to Noah and the prophets who lived after him . . .” (4:163). Allah commanded every prophet to follow the path and the tradition. Of the traditions that Allah, the Most Majestic, the Most Holy, commanded Moses to follow was al-Sabbath. Those who observed its greatness and did not violate it out of respect for Allah, Allah admitted them to paradise. Those who violated its sanctity and considered lawful what Allah had made unlawful and prohibited, Allah, the Most Majestic, the Most Holy, sent them to hellfire for their making fishing lawful. They captured fish and ate them on Sabbath. Allah showed anger toward them even though they had not taken anyone as partners of the Beneficent or doubted the truth of what Moses had brought. Allah, the Most Majestic, the Most Holy, has said, “You certainly knew about those among you who were transgressors on the Sabbath. We commanded them, ‘Become detested apes . . (2:65) Then Allah sent Jesus with the testimony that said, “No one deserves to be worshipped except Allah and all that he (Jesus) had brought was from Allah.’’ He made for them a system of law and a path. He abolished the Sabbath for which they, before, were commanded to pay respect and the ways and traditions that Moses had brought. Whoever did not follow Jesus, Allah sent them to fire, although all that the prophets had said was that no one must be considered as a partner of Allah. Then He sent Prophet Muhammad and for the ten years that he lived in Makka everyone who testified to the fact that “No one deserves to be worshipped except Allah, and that Muhammad is His messenger” Allah admitted him to paradise just because of his affirmation. It was belief and affirmation. Allah did not punish anyone of those who died following Muhammad in that matter except those who took partners for the Beneficent. Evidence of this is what Allah, the Most Majestic, the Most Holy, has revealed in Chapter 17 in Makka). “Your Lord has ordained that you must not worship anything other than Him and that you must be kind to your parents ... He is Well-aware and watches over His servants.” (17:30) ‘It (besides belief in Allah) is discipline, advice and education. It (law) is a light prohibition and there is no warning about it and there is no warning against violating what is prohibited. He has revealed prohibitions of certain matters without warning (for issues less serious than disbelief) saying: “Do not kill your children for fear of poverty. We will give sustenance to all of you. To kill them is certainly a great sin. (17:31) “Do not even approach adultery. It is indecent and an evil act. (17:32) “Do not kill a respectable soul without a just cause. If anyone is wrongfully killed, We have given the heirs of that person the right (to demand satisfaction or to forgive). He must not exceed the law in having vengeance; law shall also assist his victim. (17:33) “Do not get close to the property of the orphans (unless it is for a good reason) until they are mature and strong. Keep your promise; you will be questioned about it. (17:34) “While weighing, use proper measurements in the exchange of your property. This is fair and will be better in the end. (17:35) “Do not follow what you do not know; the ears, eyes, and hearts will all be held responsible for their deeds. (17:36) “Do not walk proudly on the earth; your feet cannot tear apart the earth nor are you as tall as the mountains (17:37). All such things are sins and detestable in the sight of your Lord. (17:38) “(Muhammad), these are words of wisdom, which your Lord has revealed to you. Do not consider anything equal to Allah lest you be thrown into hell, despised, and driven away from Allah’s mercy.” (17:39) ‘(About more serious issues) Allah has also said, “By the night when it covers the day. (92:1) I have warned you about the fierce blazing fire (14) in which no one will suffer forever (15) except the wicked ones who have rejected the (Truth) and have turned away from it.” (92:16) ‘This (the wicked) is a pagan and in Chapter 84 Allah has said, “But as for those whose Book of Records will be given behind their backs, (84:10) they will say, ‘Woe to us!’ (11). They will suffer the heat of hellfire (12). They lived among their people joyfully (13) and had thought that they would never be brought back to life again.” (84:14) ‘This (one rejecting the Day of Judgment) is a pagan and in Chapter 67 Allah has said, “Whenever a group is thrown into it (hell), its keepers will ask them, ‘Did no one come to warn you? (67:8) “They will say, ‘Yes, someone did come to warn us, but we rejected him saying, “Allah has revealed nothing. You are in great error.”’ (67:9) ‘These are pagans and in Chapter 56 Allah has said, “If he is of those who have rejected the Truth and have gone astray, (56:92) the dwelling (for him) will be (in) boiling water (93) and the heat of hellfire.” (94) ‘These also are pagans. In Chapter 69 Allah has said, “However, one who will receive the book of the records of his deeds in his left hand will say, ‘I wish that this record was never given to me (69:25) and that I never known what my records contained. (26) Would that death had taken me away for good. (27) My wealth has been of no benefit to me (28) ... he did not believe in Allah, the Great . . .’ (69:33) ‘This also is a pagan, and in Chapter 26 Allah has said, “. . . hell will be left open for the rebellious ones (26:91) who will be asked, ‘What did you worship (26:92) besides Allah? Will the idols help you? Can they help themselves? (26:93). The idol worshippers, the idols, the rebellious ones, (26:94) and the army of Satan will all be thrown headlong into hell.’” (26:95) The army of Satan and his descendents are of the devils (Shayatin) ‘Allah’s words, “Only the sinful ones made us go astray,” (26:99) refers to pagans whom they had followed in their pagan manners and they were of the people of Prophet Muhammad (a.s.) of whom no one was a Jew or a Christian. Evidence of this is the words of Allah, the Most Majestic, the Most Holy, in Chapter 38 verse 12, “The people of Noah then rejected our messengers.” “The dwellers of the forest also rejected the Messengers.” (26:176) “The people of Lot rejected the Messengers.” (26:160) ‘Among them there is no one of the Jews who considered ‘Uzayr as the son of Allah or of the Christians who considered Jesus as the son of Allah. Allah will send (such) Jews and Christians to fire as well as those who had acted similarly. It comes from their own word, “Only the sinful ones made us go astray,” (26:99) they invited us to their ways. ‘Evidence of this (more serious sins) is the words of Allah, the Most Majestic, the Most Holy, about them on their being brought together in fire, “The last group will accuse the first saying, ‘Lord, they made us go astray. Therefore, double their torment in the Fire . . .’” (7:38) They will condemn and accuse each other. They argue in the hope of winning but there will be no winning, trial or acceptance of excuses and there will be no way to safety. Such verses and similar other ones were revealed in Makka. Allah does not send to fire anyone except the pagans. ‘When Allah granted Muhammad permission to leave Makka for Madina he spoke of Islam having five principles: ‘To testify that no one deserves to be worshipped except Allah, that Muhammad is His servant and His messenger, that performing the prayer, paying al-Zakat (charity), Hajj of the House and fasting in the month of Ramadan are obligatory. That Allah sent to him judicial rules, and the rules for the distribution of inheritance, and informed him of the sins for which Allah has made it obligatory to punish in fire those who commit such sins. About the murder He has revealed, “The punishment for one who purposely slays a believer will be to live in hellfire forever. Allah is angry with him and has condemned him. He has prepared for him a great torment.” (4:93) ‘Allah does not condemn the believers. Allah, the Most Majestic, the Most Holy, has said, “Allah has condemned the unbelievers and prepared for them a burning torment (33:64) wherein they will live forever without being able to find any guardian or helper.” (33:65) ‘Committing murder does not come from His wish; His anger and condemnation apply to the murderer by sending him to fire. In the book he (murderer) is condemned. About the properties of the orphans that are consumed unjustly He has said, “Those who wrongfully consume the property of orphans are, in fact, consuming fire in their bellies and they will suffer the blazing fire.” (4: 10) ‘On the Day of Judgment, those who consume such properties unjustly will come when fire will be blazing in their bellies so much so that it will come out of their mouth. All the people in the gathering will learn that they are wrongful consumer of orphan’s properties. ‘About measurement for transactions He has said, “ Wayl , a place in hell, is for those who do not maintain proper measurement.” (83:2) He has not said that Wayl is for any kinds of people other than those whom He has called to be of those who reject the faith. Allah, the Most Majestic, the Most Holy, has said, “Wayl ’is for those who reject faith and belief. The unbelievers shall face a woeful condition on the great Day (of Judgment).” (19:37) ‘About the covenant Allah has said: “Those who sell their covenant with Allah and their promises for a small price will have no share in the life hereafter. Allah on the Day of Judgment will not speak to them nor will He look at them nor will He purify them. They will face a painful torment.” (3:77) ‘If someone will have no share on the Day of Judgment then by what means would he enter paradise? ‘The following was revealed in Madina. “No one should marry a (male) fornicator except a (female) fornicator or a pagan woman. No one should marry a (female) fornicator except a (male) fornicator or a pagan man. Such (marriage) is unlawful to the believers.” (24:3) ‘Allah has not called a male or female fornicator a believer. People of knowledge do not doubt what the Messenger of Allah has said to them: “At the time of committing fornication a male or female is not a believer, a thief, male or female is not a believer at the time of committing theft and if one does commit theft one is devoid of belief. It is like a shirt removed from one’s body.” The following verse of the Quran was revealed in Madina: “Those who accuse married women of committing adultery, but are not able to prove their accusation by producing four witness, must be flogged eighty lashes. Never accept their testimony thereafter; they are sinful, (24:4) except that of those who afterwards repent and reform themselves; Allah is All- forgiving and All-merciful.” (24:5) ‘Allah has not called an accuser a believer. Allah, the Most Majestic, the Most Holy, has said, “Is a believer equal to an evildoer? They are not equal at all.” (32:18) ‘Allah had made him a hypocrite. As Allah, the Most Majestic, the Most Holy, has said, “The hypocrites indeed are evildoers.” (9:67) ‘Allah, the Most Majestic, the Most Holy, has made them of the friends of Satan as He has said, . . except lblis. He was a Jinn and he sinned against the command of his Lord. . . .” (18:50) ‘Allah called him ‘condemned’ in his words, “Those who slander the unaware but chaste and believing women (of committing unlawful carnal relations) are condemned in this life and in the life hereafter. They will suffer a great punishment (24:23) on the day when their tongues, hands and feet will testify to what they have done.” (24:24) ‘Parts of the body do not testify against a believer. They testify against those who have become subject to punishment. However, the believers will receive the book of their account in their right hand as Allah, the Most Majestic, the Most Holy, has said, “. . . those whose records of deeds are given to their right hands will read the book and the least wrong will not be done to them.” (17:71) ‘Chapter 24 was revealed after Chapter 4. There is evidence for this in what Allah, the Most Majestic, the Most Holy, sent down to him (Muhammad) in Chapter 4 as follows: “Agaisnt those of your women who commit fornication, let four (Muslim) witness testify to their act. If there is sufficient testimony, confine them to their homes until they die, or until Allah provides a way for their freedom.” (4:15) ‘The path is what Allah, the Most Majestic, the Most Holy, has said, “This is a Chapter which We have revealed to you and made obligatory for you to following its guidance. We have revealed clear verses in it so that perhaps you may take heed. (24:1) “Flog the (female) fornicator and the (male) fornicator with a hundred lashes each. Let there be no reluctance in enforcing the laws of Allah, if you have faith in Allah and the Day of Judgment. Let it take place in the presence of a group of believers.”’” (24:2)
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Isma’il from Muhammad ibn Fudayl from abu al-Sabbah al- Kinani from abu la’ far (a.s.) who has said the following: “Amir al-Mu’minin (Ali ibn abu Talib) was asked, ‘Is one who testifies that no one deserves to be worshipped except Allah and that Muhammad is the Messenger of Allah, a believer?’ The Imam said, ‘Wherefore, then, are the obligations toward Allah?’ “I (the narrator) heard the Imam saying, ‘Ali (a.s.) would say, “Had belief been just ‘asserted words’ nothing about fasting, prayer, lawful and unlawful matters would have been needed to come down (from heaven).”’ He has said, ‘I reported to abu Ja’far (a.s.) “We know a people who say that upon saying, ‘No one deserves to be worshipped except Allah and Muhammad is the Messenger of Allah,’ one becomes a believer.” The Imam said, ‘Is it then that (there is no need) to apply any judicial rules to them, like the rules about theft? Allah, the Most Majestic, the Most Holy, has not created any creature more honorable to Allah, the Most Majestic, the Most Holy, than a believer. The angels serve the believers; they are near Allah, that paradise is for the believers; that spouses with large black eyes are for the believers.’ He then said, ‘Do they, who reject the obligations, know that they are unbelievers?”’
3. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Salam al-Ju’fly who has said the following: “Once I asked abu ‘Aabd Allah (a.s.) about belief. He said, ‘Belief is whereby Allah is obeyed and (with it) one does not commit sins.’”
1. Ali ibn Ibrahim has narrated from his father from Bakr ibn Salih from al-Qasim ibn Burayd who has said that narrated to us abu ‘Amr al-Zubayri who has said the following: “I said to abu ‘Abd Allah (a.s.) ‘O scholar, tell me which deed is more virtuous before Allah?’ He said, ‘It is the deed without which Allah does not accept any (deed).’ I asked, ‘What is such a thing?’ He said, ‘Belief in Allah besides whom no one deserves to be worshipped. It (belief) is the highest in degree among the deeds, the most valuable among them and the topmost among them in (matters of) reward.’ I then said, ‘Please, tell me then about belief, is it deeds or it is words without deeds?’ “He said, ‘All of belief is deeds and certain parts of such deeds are words. Allah has made it obligatory as is explained in His book. Its light is clear, its evidence well established. The (Holy) book testifies to it for one, and calls one to it.’ I (the narrator) then asked, ‘May Allah keep my soul in service for your cause, explain it to me so I may understand.’ He (the Imam) said, ‘Belief is of degrees, conditions, levels and stages. Of belief there is that which is perfect and complete in perfection. Of belief there is that which is defective and the defect is clear. Of belief there is that which is heavier on the perfection side.’ I then asked, ‘Does belief become perfect, decrease and increase?’ He said, ‘Yes, it does.’ I then asked, ‘How does it happen?’ He said, ‘It is because Allah, the Most Blessed, the Most High, has written belief for each part of the body of the children of Adam and has divided and distributed it among them. There is no part of thier body but that has a guard of belief 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 belief is assigned. It is all due to what Allah, Most Blessed is Whose name, has written, to which His 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 belief is affirmation, recognition and the formation of belief, consent and submission to the fact that no one deserves to be worshipped except Allah Who is One and has no partner. He is the One and only. He has not taken any companion and children. That Muhammad is His servant and messenger, he and his family being recipients of Divine supreme covenant, and to affirm that whatever he has brought is from Allah, be it about a prophet or a book. That is what Allah has made obligatory for the heart; the task of affirmation and recognition, which is its deed. This is stated in the words of Allah, the Most Majestic, the Most Holy, “. . . but his heart is confident about his faith. However, those whose breasts have become open to disbelief will be subject to the wrath of Allah and will suffer a great torment.” (16: 106) ‘Allah has said, “. . . Remembrance (speaking) of Allah certainly brings comfort to all hearts.” (13:28) ‘Allah has said, “. . . They only say that they believe but, in fact, they have no faith in their hearts. . . .” (5:41) ‘Allah 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 Allah, the Most Majestic, the Most Holy, has made obligatory on the hearts of affirmation and recognition, and these are its deeds and this is the head of the belief. ‘On the tongue Allah has made it obligatory to speak and express what the heart has established and has confirmed as Allah, the Most Blessed, the Most High, has said, “ . . . that they should speak righteous words to people . . .” (2:83) ‘Allah has 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 Allah has made obligatory for the tongue and this is its deed. He has made it obligatory for the ears to keep it clean from what is unlawful to listen to, and to keep away from things that Allah, the Most Majestic, the Most Holy, has prohibited to listen to attentively; it angers Allah, the Most Majestic, the Most Holy. And in this regard He has said, “Allah has told you (believers) 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) ‘Allah, the Most Majestic, the Most Holy, 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 ) ‘Allah has also said, “(Muhammad), 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) ‘Allah, the Most Majestic, the Most Holy, has said, “Triumphant indeed are the believers, (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) ‘Allah 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 Allah has made obligatory for the ears in relation to belief; that they must not listen to what is unlawful to listen to, and such matters are of its deeds, which is of belief. He has made it obligatory for the eyes not to look at things He has made unlawful to look at and to stay away from what Allah has prohibited of the things that are not lawful for them. Such things are of their deeds and of belief. ‘Allah, the Most Blessed, the Most High, has said, “(Muhammad), tell the believing men to cast down their eyes and guard their carnal desires.” (24:30) ‘Allah 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 Imam 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. ‘Allah 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) ‘Skin is reference to private parts and thighs. Allah 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 Allah has made obligatory for the eyes; to cast down away from what Allah, the Most Majestic, the Most Holy, has prohibited. This is their deed and it is of belief. Allah has made it obligatory for the hands not to move to what He has prohibited, instead move to what Allah, the Most Majestic, the Most Holy, has commanded to move to such as charity, good relation with relatives and striving for the cause of Allah and cleansing for prayer. ‘Allah has said, “Believers, 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) ‘Allah has said, “If you encounter the unbelievers in a battle, strike-off their heads. Take them as captives when they are defeated. Then you may set them free as a favor to them, with or without a ransom, when the battle is over. . . .” (47:4) ‘This is what Allah has made obligatory for the hands; striking is their task. Allah has made it obligatory for the legs not to walk to what is made unlawful and in disobedience to Allah. He has made it obligatory for them to walk to what makes Allah, the Most Majestic, the Most Holy, happy. Allah 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 ownselves and their master for their disregard of the commands of Allah, the Most Majestic, the Most Holy, 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 also is what Allah has made obligatory for the hands and the legs and this is their deed and it is of belief. Allah has made it obligatory for the face to prostrate before Him in the days and nights in the times of the prayers. Allah has said, “Believers, 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 He 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 Allah, the Most Majestic, the Most Holy, made His prophet to change facing the Holy House in Palestine to facing al-Ka’ba. Allah, the Most Majestic, the Most Holy, revealed this: “Allah did not want to make your previous belief (prayers) worthless; Allah is Compassionate and All- Merciful to people.” (2:143) He has called prayer ‘Belief.’ Therefore, whoever meets Allah, the Most Majestic, the Most Holy, perfecting his belief is of the people of paradise. Whoever cheats in any of the obligations or violates the commands of Allah, the Most Majestic, the Most Holy, will meet Allah, the Most Majestic, the Most Holy, with a defective belief.’ “I then asked the Imam, ‘I now understand perfect and defective belief. Where does the increase in belief come from?’ The Imam said, ‘Consider the words of Allah, the Most Majestic, the Most Holy, “When a Chapter (of the Quran) is revealed, certain people ask others, ‘Whose belief among you people has received strength from this (revelation)?’ It (the revelation) certainly strengthens the belief of the believers 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 unbelievers.” (9:125) Allah 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 belief 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 favors would have been equal to all. People had been all equal and excellence would become void. However, with perfection in belief believers enter paradise. By increase in belief the believers excel in degrees before Allah and for the defect in belief the extremists go in fire.’”
2. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father. And Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa all have narrated from al-Barqi from al-Nadr ibn Suwayd from Yahya ibn ‘Imran al-Halabi from ‘Ubayd Allah ibn al-Hassan from al- Hassan ibn Harun who has said the following: “Once abu ‘Abd Allah (a.s.) said to me, ‘It is of certainty that the ears, eyes and heart will all be questioned. ’(17:36) He said, ‘The ears will be questioned about what they have heard, the eyes will be questioned about what they have looked upon and the heart will be questioned about what it has established as belief.’”
3. Abu Ali al-Ash’ari has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan or one other than him from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “Once I asked abu ‘Abd Allah (a.s.) about belief. He said, ‘It is to testify that no one deserves to be worshipped except Allah, Muhammad (a.s.) is the Messenger of Allah and to affirm that whatever he (Muhammad) brought is from Allah. That which is established in the hearts through acknowledgement of such facts is belief.’ I then asked, ‘Is it not that the testimony is a deed?’ He said, ‘Yes, it is a deed.’ I then asked, ‘Is the deed of belief?’ He said, ‘Yes, belief does not shape up without deed. The deed is from belief and belief cannot stand firmly without deed. ’”
4. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ‘Uthman ibn ‘Isa from ‘Abd Allah ibn Muskan from certain individuals of his people who has said the following: “I asked abu ‘Abd Allah (a.s.) ‘What is Islam?’ He said, ‘It is the name of the religion of Allah. It was the religion of Allah before you were as you are now and after you it will be there. Whoever professes the religion of Allah, is a Muslim. Whoever does what Allah, the Most Majestic, the Most Holy, has commanded, is a believer.’”
5. From him from his father from al-Nadr ibn Suwayd from Yahya ibn ‘Imran al- Halabi from Ayyub ibn al-Hurr from abu Basir who has said the following: “I was in the presence of abu Ja’far (a.s.) when Salam said, ‘Khaythamah ibn abu Khaythamah narrates to us from you that you were asked about Islam and you said, ‘Islam is this: Whoever faces our Qibla (direction of Makka), testifies to our testiment of belief, practices our practice, is a friend of our friend and an enemy of our enemies, he is a Muslim.’ The Imam said, ‘Khaythamah has told the truth. ’ 1 then said, ‘He had asked you about belief and you said, ‘It is belief in Allah, to acknowledge the book of Allah and not to disobey Allah.’ He said, ‘Khaythamah has told the truth.’”
6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn abu ‘Umayr from Jamil ibn Darraj who has said the following: “I asked abu ‘Abd Allah (a.s.) about belief. He said, ‘It is to testify that no one deserves to be worshipped except Allah and that Muhammad (a.s.) is the Messenger of Allah.’ I asked, ‘Is it not a deed?’ He said, ‘Yes, it is a deed.’ 1 then asked, ‘Is deed of belief?’ He said, ‘One’s belief does not take any root without deed and deed is from belief.’”
7. Certain individuals of our people have narrated from Ali ibn ‘Abbas from Ali ibn Maysir from Hammad ibn al-Nusaybi who has said the following: “A man asked the scholar (a.s.) ‘O scholar, tell me which deed is more virtuous before Allah?’ He said, ‘It is the deed without which Allah does not accept any deed.’ He asked, ‘What is such thing?’ He said, ‘It is belief in Allah (besides Whom no one deserves to be worshipped). It (belief) is the highest in degree among the deeds, the most valuable among them (in virtue) and the topmost among them in reward.’ The man then said, ‘Please, tell me then about belief. Is it deeds or it is words without deeds?’ “The Imam said, ‘All of belief is deeds and parts of such deeds are words. Allah has made it obligatory as is explained in His book. Its light is clear, its evidence well established. The (Holy) book testifies to it for one, and calls one thereto.’ I (the narrator) then asked, ‘Explain it to me so I may understand.’ He (the Imam) said, ‘Belief is of degrees, conditions, levels and stages. Of belief there is that which is perfect and complete in perfection. Of belief there is that which is defective and the defect is clear. Of belief there is that which is heavier on the perfection side.’ The man then asked, ‘Does belief become perfect, decrease and increase?’ He said, ‘Yes, it does.’ The man then asked, ‘How does it happen?’ He said, ‘It is because Allah, the Most Blessed, the Most High, has written belief for each part of the body of the children of Adam and has divided and distributed it among them. There is no part of the parts but that has a guard of belief that is different from such guard as is assigned to other parts. Of such part is one’s heart with which one understands and rationalizes to comprehend, and he is the commander of one’s body. It oversees the body and without its opinion no part moves to act. Of the parts of the body are one’s hands with which one works, one’s legs with which one walks, one’s sexual organs from which come carnal desires, one’s tongue with which one speaks of the book and testfies thereby, one’s eyes with which one sees and one’s ears with which one listens. ‘For each of these parts a different obligation is written. The obligation of the heart is different from the obligation of the tongue. What is made obligatory for the tongue 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 ears. What is made obligatory for the ears 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 belief is affirmation, recognition and formation of belief, consent and submission to the fact that no one deserves to be worshipped except Allah Who is One and has no partner. He is the One and only Who deserves to be worshipped. He has not taken any companion and children. Muhammad (a.s.) is His servant and messenger.’”
8. Muhammad ibn al-Hassan has narrated from certain individuals of our people from al-Ash’ath ibn Muhammad from Muhammad ibn Hafs ibn Kharija who has said the following: “I heard abu ‘Abd Allah (a.s.) saying - when a man asked him about the words of al-Murji’a, a religious sect, about rejection (disbelief) and belief -, ‘They argue against us and say, “Just as to us one who disbelieves is a rejecter of belief, so also is he in the sight of Allah. The same applies to a believer. We find a believer that when he affirms his belief he is a believer in the sight of Allah.” He (a.s.) said, “Glory belongs to Allah. How can these two be equal? Rejection of belief is an affirmation and confession of a servant, and thereafter he is not required to present any witness to prove his case. (On the other hand) belief is a claim, which is not accepted without the testimony of a witness. Witness to prove his case is his deed and intention. If they (deed and intention) agree, a servant is a believer in the sight of Allah. Rejection of belief exists in all the three things; word, deed and intention and rules of law apply to both word and deed. In of favor many persons believers testify to prove them to be believers and the rules of law applicable to believers are applied to them, but in the sight of Allah they are rejecters of belief. In certain conditions one’s applying rules of law, applicable to believers, to such unbelievers is also correct according to the apparent condition of his deed and words.’””
1. Ali ibn Ibrahim has narrated from his father from Bakr ibn Salih from al-Qasim ibn Burayd who has said that abu ‘ Amr al-Zubayri who has said the following: “I asked abu ‘Abd Allah (a.s.) ‘Are there degrees and stages of belief in which the believers may excel in the sight of Allah?’ He said, ‘Yes, there are.’ 1 then said, ‘Explain to me, please, may Allah grant you favors, so I can understand.’ The Imam said, ‘Allah has set a contest among the believers like the contest set for horses. He then has given degrees of excellence for those who excel to win. For each contestant there He has set a level and everyone receives (a reward) exactly to the degree he has achieved. Those left behind do not go ahead of those who have advanced forward and have excelled others. Such was the case of the people who lived in the earliest period of the history of this nation and those who lived later. Had there been no distinction for those advanced in belief over those behind, the last of this nation could catch up with those of the earliest times of this nation. This certainly happens if those advancing in belief are given no distinction over those slow in their progress for belief. ‘In fact, by the degrees of belief Allah has given preference to the advancing ones, and due to slow progress in (matters of) belief Allah has left back those with shortcomings in belief. We find that of the believers of the later (generations) there are those who have many more (good) deeds than those of the earlier (generations), more prayer, fasting, Hajj al-Zakat (charity), hard work (Jihad) for the cause of Allah. Were it not for advancing being considered reason for distinction among the believers in the sight of Allah, those of later (generations) would have had superiority over those earlier, due to more deeds. However, Allah, the Most Majestic, the Most Holy, abstains from allowing the last, in degrees of belief, to reach the first and forward ones. It amounts to forwarding those whom Allah has made to be the last, and throwing back those whom Allah has made to be forward. ‘I then said, “Tell me about Allah’s call on the believers to advance in belief.’’ The Imam said, ‘It is in the words of Allah, the Most Majestic, the Most Holy, “Compete with one another to achieve forgiveness from your Lord and to reach paradise, which is as vast as the heavens and the earth, and is prepared for those who believe in Allah and His Messenger. . . .” (58:21) Allah has said, “(The foremost ones) will be the nearest ones to Allah.’’ (56:11) Allah has said, “Allah is well pleased with the foremost ones of those who left their homes for the cause of Allah, those who helped them after their arrival in Medina and those who nobly followed these two groups. . . .” (9:100) ‘He (Allah) has begun with the first immigrants according to the degree of their advancing. He then has spoken of the Ansars (first Muslims of Madina) and thirdly He has spoken of the second generation who followed them in good deeds. He has placed each group according to their degrees and stages in the sight of Allah. Thereafter Allah, the Most Majestic, the Most Holy, has mentioned the degrees of His friends (messengers) of whom there are those who excel over the others. Allah, the Most Majestic, the Most Holy, has said, “We gave certain ones of Our Messengers preference over others. To others of them Allah spoke and He raised the rank of a number of them. . . .” (2:253) ‘Allah has said, “We have given preference to certain prophets over others and We gave the psalms to David.” (17:55) Allah has said, “Consider how We have given preference to certain people above others, yet the life to come has more honor and respect.” (17:21) Allah has said, “People are of various grades in the sight of Allah. . . .” (3:163) Allah has said, “He (Allah) will reward everyone according to his merits.” (11:3) Allah has said. “To those who have believed in Allah, left their homes and fought for His cause with their possessions and in person, Allah will grant high ranks and success.” (9:20) ‘Allah has said, “He will grant greater reward to those who strive for His cause than to those who stay home (for no reason). (4:95) Allah will grant to those who strive, high ranks, forgiveness and mercy. . . .” (4:96) Allah has said, “Those who spend for the cause of Allah and fight before victory will have higher positions than those who spend for the cause of Allah and fight after victory. . . .” (57:10) Allah has said, “Allah will raise the position of the believers and of those who have received knowledge. Allah is Well-aware of what you do.” (58:11) ‘Allah has said, “. . . they did not experience any hardships of thirst, fatigue or hunger in their straggle for the cause of Allah, nor has any of their traveling enraged the disbelievers, and they did not receive any injury from enemies for which Allah did not record for them a virtuous deed. . . .” (9:120) Allah has said, “You will receive a good reward from Allah for all your good works. . . .” (2:110) Allah has said, “Whoever has done an atom’s weight of good (99:7) will see it, and whoever has done an atom’s weight of evil will also see it.” (99:8) ‘Such are the stages and degrees of belief in the sight of Allah, the Most Majestic, the Most Holy.’”
1. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from al- Hassan ibn Mahbub from ‘Ammar ibn abu al-Ahwas from abu ‘Abd Allah (a.s.) who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Allah, the Most Majestic, the Most Holy, made belief in seven shares: virtue, truthfulness, certainty, compliance, loyalty, knowledge and forbearance. He then distributed it among the people. Whoever received all seven shares is perfect and heavy. He has given to certain people one share or two or three and so on up to seven.’ The Imam then said, ‘Do not expect two shares from those who have been given one share or three from those who have received two shares lest you overburden them, and so on up to seven,’ he added.”
2. Abu Ali al-Ash’ari has narrated from Muhammad ibn ‘Abd al-Jabbar from Muhammad ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa all from ibn Faddal from al-Hassan ibn al-Jahm from abu al-Yaqzan from Ya’qub ibn al-Dahhak from a man of our people, Sarraj who was a servant of abu ‘Abd Allah (a.s.) has said the following: “ Abu ‘Abd Allah (a.s.) once sent me with a group of his followers for an errand and at that time he was in Hirah (a place near Kufa, Iraq). We left for it and returned depressed. My bed was in al-Ha’ir (a comfortable private quarter). I went there in an upset condition and threw myself thereat. At this time abu ‘Abd Allah (a.s.) came in saying, ‘We have come to see you,’ or he said, ‘We have come to you.’ I then sat up straight and he sat in the middle of my bed and asked me about the errand for which he had sent me. I reported to him and he thanked Allah. Thereafter, a mention of certain people came up and I said, ‘May Allah keep my soul in service for your cause, we disassociate from these people; they do not say what we say.’ The Imam then said, ‘If they love and support us, but do not say what you say, do you (still) disassociate from them?’ I then said, ‘Yes, we do so.’ “The Imam said, ‘It is just like this (’ A’immah’s case). We have what you do not have. Should we disassociate from you?’ I then said, ‘No, may Allah keep my soul in service for your cause.’ The Imam said, ‘It is just like this (the case of Allah). With Him there is what we do not have. Do you think we should give it up?’ “I then said, ‘No, may Allah keep my soul in service for your cause. We should not do so.’ The Imam said, ‘Be friends with them and do not disassociate from them. Among the Muslims there are those who have only one share, those who have two shares, three shares, four shares, five shares, six shares and those who have seven shares. It is not proper for those who have one share to blame those who have two shares, or those who have two shares to blame those who have three shares, those who have three shares to blame those who have four shares, those who have four shares to blame those who have five shares, those who have five shares to blame those who have six shares and those who have six shares to blame those who have seven shares. I will give an example: “A man had a Christian neighbor to whom he preached Islam attractively and the neighbor accepted. It was early next morning when he knocked at his (convert’s) door. He said, ‘Who is it?’ He (the preacher) said, ‘I am so and so.’ ‘What do you want?’ the (convert) said. ‘Make Wuzu, dress up in your two cloths and join us for prayer,’ said the preacher. The new convert then made Wuzu, dressed up in his two pieces of cloth and joined him. They performed prayers a great deal. Then they prayed the morning-prayer, then waited until it was light. The convert got up to go home and the man asked him, ‘Where are you going? The day is short. The time left to noontime is very little.’ The new convert sat down with him until noontime and they prayed the noontime prayer. Then he said that there is very little time to afternoon prayer. He prevented the new convert from going home until they said the afternoon prayer. He then wanted to go home but he (the preacher) said, ‘It is the last part of the day and is less than the beginning of it.’ So he (the preacher) stopped him until they performed the prayer at sunset. Then the new convert wanted to go home, he (the preacher) said, ‘Only one more prayer is left.’ He then waited until they performed the late evening prayer and then they departed each other. Next early morning he (the preacher) went and knocked at the door of the new convert. He (the new convert) asked, ‘Who is it?’ He (the preacher) said, ‘I am so and so.’ He (the new convert) asked, ‘What do you want?’ He (the preacher) said, ‘Make Wuzu, dress up in your two pieces of cloth and join us for prayer.’ He (the Christian man) said, ‘Find other persons for this religion who have more free time. I am a poor person with a family to feed.’ “Abu ‘Abd Allah (a.s.) then said, ‘He (the preacher) took him (Christian) into a thing in such a way that it took him (the new convert) out of it. Or that the Imam said, ‘Took him in like this and forced him out like that.’”
1. Ahmad ibn Muhammad has narrated from al-Hassan ibn Musa from Ahmad ibn ‘Umar from Yahya ibn Aban from Shihab who has said the following: “I heard abu ‘Abd Allah (a.s.) saying, ‘Had the people known how Allah, the Most Blessed, the Most High, has created this creation no one would blame others.’ 1 then said, ‘May Allah grant you well being, how is that?’ The Imam said, ‘Allah, the Most Blessed, the Most High, created parts numbering ninety-four parts. He then made them into tenths; thus, He made one part into ten parts. He then distributed them among the creatures. In one man He placed one tenth, in another person He placed two tenths until there came a man in whom He place a whole part. In another He placed one part and one tenth, in another person one part and two tenths and in another one part and three tenths up to a man in whom He placed two whole parts and so on up to the highest one in whom He placed ninety-four whole parts. Therefore, one in whom only one tenth of a part is placed cannot be like the one in whom two tenths are placed. The one in whom two tenths of a part are placed cannot be like the one in whom three tenths are placed. So also the owner of one part cannot be like the owner of two whole parts. Had the people known that Allah, the Majestic, the Glorious, has created them in this way no one would have blamed the others.’”
2. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad from certain individuals of his people from al-Hassan from Ali ibn abu ‘Uthman from Muhammad ibn ‘Uthman from Muhammad ibn Hammad al-Khazzaz from ‘Abd al-‘Aziz al-Qaratisi who has said the following: “Once abu ‘Abd Allah (a.s.) said, ‘O ‘Abd al-‘Aziz, belief is of ten stages like the steps of a ladder. To climb, one uses it one step after the other one by one. One who possesses two degrees of belief should never say to one who possesses only one degree that he does not have enough belief and so on up to the tenth degree or stage. One who is higher should not throw back the one below because the one above you may also fall. If you see one below, you should help him climb up higher gently and do not burden him with what he cannot lift up; he may break down and if one breaks down a believer, he will be held responsible for compensation to him.’”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from ibn Muskan from Sadir who has said the following: “Abu Ja’far (a.s.) said to me, ’Believers are of various positions in connection with belief. There are those who have one degree of belief, others have two degrees, still others may have three or four, five, six or seven degrees of belief. If you expect two degrees of belief from one who has only one degree of belief he is not able to bear it, or expect three degrees of belief from the one who has only two degrees of it he also is not able to bear it. The one who may have three cannot bear four degrees of belief, the one who has four degrees of belief is not able to bear five degrees of belief. One who has only five degrees of belief is not able to bear six degrees of belief and one who has six degrees of belief is not able to bear seven degrees of belief. This is how the degrees of belief are.’”
4. It is narrated from him (Muhammad ibn Yahya) from Ali ibn al-Hakam from Muhammad ibn Sinan from al-Sabah ibn Siyabah from abu ‘Abd Allah (a.s.) who has said the following: “What is this disavowing and disassociation of yours? There are those of you who renounce the others. Among the believers there are those who are better than others. Among them there are those who pray more, and others are of shaip insight. Such are the degrees of belief.”
1. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from certain individuals of our people in a marfu’ manner from Amir al- Mu’minin (Ali ibn abu Talib) who has said the following: “I will describe Islam in a way that no one could have done before or would do after me except just as my description: ‘Islam is submission and submission is certainty. Certainty is affirmation (and confirmation). Affirmation is professing. Professing is action. Action and deeds are completion and remittance. A believer does not take his religion from his own personal opinion. It comes from his Lord and he accepts it. A believer finds his certainty in his deeds. An unbeliever finds his rejection in his deeds. I swear by the One in whose hands is my soul, they did not recognize their goal. Take a lesson from the case of the filthy deeds of the unbelievers and the hypocrites.”’
2. It is narrated from him from his father from ‘Abd Allah ibn al-Qasim from Mudrik ibn ‘Abd al-Rahman from abu ‘Abd Allah (a.s.) who has said the following: “The Messenger of Allah has said, ‘Islam is bare. Its dress is bashfulness, dignity is its ornament, virtuous deeds are its kindness and strict following of law is its support. Everything has a foundation. The foundation of Islam is loving us, Ahl al- Bayt .’” Ali ibn Ibrahim has narrated from his father from Ali ibn Ma’bad from ‘Abd Allah ibn al-Qasim from Murik ibn ‘Abd al-Rahman from abu ‘Abd Allah, recipient of divine supreme covenant: a similar Hadith.
3. A number of our people have narrated from Ahmad ibn Muhammad from ‘Abd al-‘Azim from ‘Abd Allah al-Hassani from Abu Ja’far al-Thani (a.s.) from his father from his grandfather (a.s.) who has said the following: “Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) has said that the Messenger of Allah said, ‘Allah created Islam and made for it a backyard and front-yard, a light, a fortress and supporter. Its backyard and front-yard are the Holy Quran. Wisdom is its light. Lawfulness is its fortress. My Ahl al-Bayt (my family), our Shi’a (followers) and I are its supporters. You must love my Ahl al-Bayt (members of my family), their followers (Shi’a) and their supporters. When I was taken to heaven above the earth, Gibril introduced me to its inhabitants. Allah entrusted the love for me, my Ahl al-Bayt and their followers (Shi’a) to the hearts of the angels. It is with them in trust until the Day of Judgment. Then I was brought to earth and he introduced me to the inhabitants of earth. Allah entrusted the love for me, my Ahl al-Bayt and their followers (Shi’a) to the hearts of the believers of my people. They will keep my trust and the trust of my Ahl al-Bayt until the Day of Judgment. One must know that if a man of my people would worship Allah, the Most Majestic, the Most Holy, all the time of his life and then would meet Allah, the Most Majestic, the Most Holy, while hating my Ahl al-Bayt and my followers (Shi’a) Allah will not open his chest for anything but in hypocrisy.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from Jamil ibn Salih from ‘Abd al-Malik ibn Ghalib from abu ‘Abd Allah (a.s.) who has said the following: “A believer should have eight qualities. He is dignified in turbulent times. He is patient in afflicting conditions. He is thankful in prosperous life. He is content with what Allah has granted him. He does not do injustice to the enemies. He does not overburden friends. His own body is tired due to his efforts and people are comfortable with him. Knowledge is a friend of the believer, forbearance is his secretary, reason is the commander-in-chief of his army, kindness is his brother and virtuous deed is his father.”
2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله عَنْ أَبِيهِ (عَلَيهِ السَّلام) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ الإيمَانُ لَهُ أَرْكَانٌ أَرْبَعَةٌ التَّوَكُّلُ عَلَى الله وَتَفْوِيضُ الأمْرِ إِلَى الله وَالرِّضَا بِقَضَاءِ الله وَالتَّسْلِيمُ لأمْرِ الله عَزَّ وَجَلَّ.
2. Ali ibn Ibrahim has narrated from his father from al-Nawfali form al-Sakuni from abu ‘Abd Allah from his father (a.s.) who has said the following: “Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) has said, ‘Belief has four corner (stones): They are trust in Allah, having Allah as the person in charge of one’s affairs, to agree with the decision of Allah and to submit to the command of Allah, the Most Majestic, the Most Holy.’”
3. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father from those whom he has mentioned from Muhammad ibn ‘Abd al-Rahman ibn abu Layla from his father from abu ‘Abd Allah (a.s.) who has said the following: “You will not become virtuous until you learn, you will not learn until you affirm and you will not affirm until you accept four Chapters, the first of which will be of no benefit without the last one. People of three Chapters have strayed far away. Allah, the Most Blessed, the Most High, does not accept anything but virtuous deeds and Allah does not accept (anything) without loyalty in keeping up with one’s stipulations and covenants. Whoever fulfils his stipulations toward Allah and completes whatever is in one’s covenant, he will find (the reward that is) with Him and He will fulfill His promise. Allah, the Most Majestic, the Most Holy, has informed the people of the ways of guidance and has established for it the lighthouse. He has informed them how to behave, saying, ‘I am All-forgiving to the righteously striving believers who repent and follow the right guidance.’ (20:82) Allah has also said, ‘Allah accepts only the offerings of the pious ones.’ (5:27) “Whoever maintains piety before Allah, the Most Majestic, the Most Holy, in the matter of His commands he will come in the presence of Allah, the Most Majestic, the Most Holy, as a believer in whatever Muhammad (a.s.) has brought from Him. How remote, far away and lost are the people who have died before achieving guidance, and had thought that they were believers. They had considered things as partners of Allah without knowing what they had done. Whoever comes to a house through its door finds proper guidance, and whoever looks for a way other than the door has chosen a condemned path. Allah has joined obedience to His Messenger with obedience to those who possess Divine Authority and the obedience to His Messenger with obedience to His own commands. Therefore, whoever does not obey the people who possess Divine Authority, they have not obeyed Allah and His Messenger and it (obedience to people who possess Divine Authority) is the affirmation of what has come from Allah. Dress up (in piety) before every Mosque. Find the houses through the doors to them, the houses for which Allah has granted permission to be raised high, wherein people speak of Him. He has informed you that in these houses there are men who do not become distracted because of trade and business from speaking of Allah, the Most Majestic, the Most Holy, from prayer and paying al-Zakat (charity). These men fear the Day wherein the hearts and eyes undergo turbulent conditions. Allah chose and purified the messengers for His command, then He purified and chose them (people who possess Divine Authority) who are confirmed in His warnings. Allah has said, ‘No nation who lived before was left without a Warner. . . .’ (35:25) “Lost are those who remained ignorant and guided are those who thought and understood. Allah, the Most Majestic, the Most Holy, has said, ‘It is not their seeing ability that is blind but it is their hearts which are in their chests.’ (22:46) “How can one who does not think find guidance? How can one who has not received warnings think? Follow the Messenger of Allah, affirm whatever has come from Allah, follow the marks of guidance; they are the signs of trust and piety. You must know that if a man rejects Jesus Christ and acknowledges all the other messengers of Allah, he is not a believer. Find the way through finding the lighthouse and look for the marks from behind the curtains. Strive to perfect the affairs of your religion and believe in Allah your Lord.’”
4. It is narrated from him from his father from Sulayman al-Ja’fary from abu al- Hassan al-Rida from his father (a.s.) who has said the following: “A people came to the Messenger of Allah during one of the armed expeditions and he asked who are these people? They said, ‘Believers, O Messenger of Allah.’ He then asked, ‘What is the degree of your belief?’ They replied, ‘It is patience in hardships, thankfulness in prosperous life and agreement with the decision of Allah.’ The Messenger of Allah then said, ‘These are forbearing and knowledgeable people. Their understanding is almost to the degree of the prophets. If you really are what you say you are, do not build what you will not use for dwelling, do not accumulate what you will not eat and be pious before Allah to whom you will return.’”
1. Ali ibn Ibrahim has narrated from his father from Muhammad ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa and a number of our people have narrated from Ahmad ibn Muhammad ibn Khalid all from al-Hassan ibn Mahbub from Ya’qub al-Sarraj from Jabir from Abu Ja’far (a.s.) and through various chain of narrators from Asbagh ibn Nubatah who has said the following: “Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) once addressed us at his home or - that he said - in the castle, and we were all gathered. He (may Allah’s favors be with him) issued a written order that was read to people. Others have narrated that ibn al-Kawwa asked Amir al- Mu’minin (Ali ibn abu Talib) (a.s.) to describe Islam, belief, rejection and hypocrisy. He then said, ‘(First I express my thanks to and praise of Allah), thereafter (I must say that) Allah, the Most Blessed, the Most High, established Islam and made its paths clear for the people coming in Islam. He gave strength to its corners against the enemies. He made it (to be a source of) dignity for those who love it, peace for those who enter therein, guidance for those who follow it, beauty for those who glorify it, protection for those who accept it, a stronghold for those who seek security, a rope for those who like to hold on to it, solid proof for those who speak from it, light for those who search for brightness, a rescuer for those who cry for help, a witness for those who fight for it, success for those who argue by the facts therein, knowledge for those who imbibe it, good report for those who narrate it, judgment for those who take it as the source of decrees, forbearance for those who experience it, a dress for those who contemplate on it, understanding for those who find good points in it, certainty for those who reason with it, insight for those who make a decision, a sign for those who take it as landmark, a good lesson for those who look for good lessons, salvation for those who affirm it, serenity for those who reform, success for those who come close to it, confidence for those who trust it, ease for those who make it the factor-in-charge of thier affairs, advancement for those who do it well, goodness for those who come to it fast, a shield for those who bear patience, dressing for those who observe piety, a supporter for those who take it as a guide, a cave of protection for those who seek safety, peace and comfort for those who accept it, hope for those who believe it and self-sufficiency for those who are content. That is the truth. Its path is guidance, its narratives are honorable and its description is goodness. Its system is clear, its lighthouse shines, its lamp is clean and bright, its aims are high, its training is easy and its advancing is a great deal. Its advancing is quick and its disciplining painful. Its assets are sufficient and its staff honorable. Belief is its system, virtuous deeds are its lighthouse, laws and understanding are the sources of its light, the world is its arena and death is its end, the hereafter its reward, paradise its finish line, hell its resentment, piety its supplies and people of good deeds its soldiers. Through belief good deeds are found, with good deeds good understanding is achieved and with good understanding fear for death is felt and with death the world ends. With the world one reaches the Day of Judgment. On the Day of Judgment paradise is bedecked. Paradise is (the cause of) regret for people of hell. Hell is a good lesson for the pious people and piety is the foundation of belief.”
1. Through the same chain of narrators as the above Hadith it is narrated from ibn Mahbub from Ya’qub al-Sarraj from Jabir from abu Ja’far (a.s.) who has said the following: “Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) was asked about belief and he said, ‘Allah, the Most Majestic, the Most Holy, made belief upon four pillars: ‘Patience, Certainty, Justice and Jihad (hard work for the cause of Allah). ‘The Patience therein has four branches: nostalgia, fear, restraint and vigilance. One who has a longing for paradise forgets the worldly desires. One who has fear of hell abstains from unlawful things. One who exercises restraint in worldly matters the worldly hardships become easier for him, and one who is vigilant of death hastens to good deeds. ‘The Certainty therein is also of four branches. They consist of sharp understanding, proper application of wisdom, recognizing good lessons and knowledge of the traditions of the people of the past. One who possesses sharp understanding recognizes the matters of wisdom. One who applies wisdom properly recognizes the good lessons, and one who recognizes the good lessons recognizes the traditions, and one who recognizes traditions is like the one who has lived with the people of the past and has found proper and firm guidance. He has seen who found salvation and by what means they found. He has also seen those who were destroyed and things that destroyed them. Allah destroys only those who disobey Him and grants salvation for ones obedience to His commands. ‘The Justice therein is also of four branches. It is a matter of deep understanding, a huge body of knowledge, the bloom of wisdom and the garden of forbearance. One who has deep understanding has the ability to interpret all knowledge. One who has a huge body of knowledge knows the ways of wisdom, and one who is forbearing is not an extremist in his decrees and lives among the people with a good name. ‘The Jihad (hard work for the cause of Allah) therein, is also of four branches. They consist of helping others to perform their duties and to stay away from that which is prohibited, to speak the truth whenever needed and to shun sins and sinners. One who helps others to perform their duties has supported the believer. One who helps stop others from sinning has humiliated the hypocrites and has thwarted their wicked plans. One who speaks the truth at the right time, his is the winning side. One who shuns the sinners has used anger for Allah. One who becomes angry for Allah, Allah becomes angry for him. Such is belief, its pillars and branches.’”
1. Abu Ali al-Ash’ari has narrated from Muhammad ibn Salim from Ahmad ibn al- Nadr from ‘Amr ibn Shamir from Jabir from abu ‘Abd Allah (a.s.) who has said the following: “Abu ‘Abd Allah (a.s.) once said, ‘O brother from Ju’f (name of his tribe) belief is superior to Islam and certainty is superior to belief. Nothing there is dearer than certainty.”
2. A number of our people have narrated from Sahl ibn Ziyad and al-Husayn ibn Muhammad from Mu’alla ibn Muhammad all from al-Washsha’ who has said the following: “I heard abu Al-Hassan (a.s.) saying, ‘Belief is above Islam by one degree. Piety is above belief by one degree. Certainty is above piety by one degree. Nothing is distributed so little among people as certainty is.’”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Al-Hassan ibn Mahbub from Ali ibn Ri’ab from Humran ibn ‘A’Yun who has said the following: “I heard abu Ja’far (a.s.) saying, ‘Allah has given superiority to belief over Islam by one degree just as He has given superiority to al-Ka’ba over the Sacred Mosque.’”
4. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Harun ibn al-Jahm or others from ‘Amr ibn Aban ibn al-Kalbi from ‘Abd al-Hamid al-Wasiti from abu Basir who has said the following: “Once abu ‘Abd Allah (a.s.) said to me, ‘O abu Muhammad, Islam is a high status.’ I said, ‘Yes, indeed it is.’ The Imam said, ‘Belief is above Islam by one degree.’ I said, ‘Yes, it is.’ The Imam said, ‘Piety is above belief by one degree.’ I said, ‘Yes, it is.’ The Imam said, ‘Certainty is above piety by one degree.’ I said, ‘Yes, it is.’ The Imam said, ‘Nothing is given to people as little as certainty is. What you are holding to is very little of Islam. Pay attention not to lose it.’”
5. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus who has said the following: “I asked abu al-Hassan al-Rida (a.s.) about belief and Islam and he said, abu Ja’far (a.s.) has said the following: ‘There is Islam. Belief is one degree higher above Islam, and piety is one degree higher above belief. Certainty is by one degree higher above piety and nothing is distributed among people so little as certainty is.’ I then said, ‘What then is certainty?’ The Imam said, ‘It is trust in Allah, submission to Allah, accepting the decision of Allah and allowing Allah to be the person in charge of one’s affairs.’ I then said, ‘What then is the interpretation of that?’ The Imam said, ‘This is how abu Ja’far (a.s.) said it is.’”
Sahih· al-Majlisi
Recueils sunnites : texte du jeu de données ouvert hadith-api. Al-Kafi : texte arabe, traduction de Muhammad Sarwar et authentifications de Thaqalayn.net via l'API Thaqalayn. La numérotation suit ces éditions et peut différer d'une copie imprimée — vérifiez l'arabe dans une édition de confiance avant de vous appuyer sur une référence.
