ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
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 ‘Abdillah (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. ’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
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 ‘Abdillah (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.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
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.’”
[2]« سلام» يحتمل المستنير الجعفى و ابن أبي عمرة الخراسانيّ و كلاهما مجهولان من أصحاب الباقر عليه السلام و خيثمة بفتح الخاء ثمّ الياء المثناة الساكنة ثمّ المثلثة المفتوحة غير مذكور في الرجال( آت).ص 38
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ibn Abi ‘Umayr from Jamil ibn Darraj who has said the following: “I asked Abu ‘Abdillah (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.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
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.’”
[1]هذا الحديث جزء من الحديث الأول بتغييرات مخلة منها هذا القول:« باللّه الذي هو» فان الصحيح« باللّه الذي لا إله إلّا هو» و قوله:« بينه» الأصحّ« بين» و قوله:« المنتهى نقصانه» الصحيح« البين نقصانه» و قوله:« لا تورد الجوارح» الأصحّ« لا ترد» و قوله:« ينطق به الكتاب» يظهر ممّا مر أنّه سقط هنا نحو من سطرين- من ينطق به إلى ينطق به- و يمكن أن يتكلف في تصحيح ما في النسخ بما لا يخلو من بعد( آت- ملخصا).ص 39
[2]في بعض النسخ[ ان للايمان].ص 39
[3]الباه مثل الجاه لغة من الباءة و هو الجماع.ص 39
الهوامش · 3 footnotes⌄
[١]أي قبل أن تكونوا في عالم من العوالم و بعد أن تكونوا في أحد العوالم( آت)
[٢]« سلام» يحتمل المستنير الجعفى و ابن أبي عمرة الخراسانيّ و كلاهما مجهولان من أصحاب الباقر عليه السلام و خيثمة بفتح الخاء ثمّ الياء المثناة الساكنة ثمّ المثلثة المفتوحة غير مذكور في الرجال( آت).
[٣]الضمير راجع إلى المؤمن المدلول عليه بالايمان( آت).