الكافي AL-KAFI. ج 2 Volume 2 اإلسالم الكليني المتوفى سنة 329 هجرية

الكافي AL-KAFI ج 2 Volume 2 للمحد ث الجليل والعالم الفقيه الشيخ محمد بن يعقوب الكليني المعروف بثقة اإلسالم الكليني المتوفى سنة 329 هجرية Of the majestic narrator and the scholar, the jurist, the Sheykh Muhammad Bin Yaqoub Al-Kulayni Well known as The trustworthy of Al-Islam Al-Kulayni Who died in the year 329 H كتاب اإليمان و الكفر THE BOOK OF BELIEF (Emān) AND DISBELIEF (KUFR) (2) 1 out of 50

TABLE OF CONTENTS THE BOOK OF BELIEF (Emān) AND DISBELIEF (KUFR) (2)... 1 Chapter 18 - Regarding that the Emān (belief) spreads out to the parts of the body, all of them... 3 Chapter 19 The preceding (racing) to the Emān... 13 Chapter 20 Levels of the Emān... 16 Chapter 21 Another chapter from it... 19 Chapter 22 Ascription of Al-Islām... 21 Chapter 23 Characteristics of the Momin (Believer)... 23 Chapter 24 A Chapter... 26 Chapter 25 Description of the Emān... 27 Chapter 26 Superiority of the Emān over Al-Islām, and the (superiority of the) conviction over the Emān... 29 Chapter 27 The reality of the Emān and ال ي ق ين (Yaqeen - the conviction)... 31 Chapter 28 The الت ف ك ر Contemplation... 33 Chapter 29 The Nobilities... 34 Chapter 30 Superiority of the conviction... 37 Chapter 31 Satisfaction with the Judgement (of Allah azwj )... 41 Chapter 32 The delegating (of matters) to Allah azwj and the reliance upon Him azwj... 45 2 out of 50

بسم هللا الرحمن الرحيم الحمد هلل رب العالمين وصلى هللا على سيدنا محمد وآله الطاهرين وسلم تسليما. In the Name of Allah azwj the Beneficent, the Merciful. The Praise is for Allah azwj Lord azwj of the Worlds, and Blessing be upon our Chief Muhammad saww and his saww Purified Progeny asws, and greetings with abundant greetings. ب اب ف ي أ ن اإل يم ان م ب ث وث ل ج و ار ح ال ب د ن ك ل ه ا Chapter 18 - Regarding that the Emān (belief) spreads out to the parts of the body, all of them ع ل ي ب ن إ ب ر اه يم ع ن أ ب يه ع ن ب ك ر ب ن ص ال ح ع ن ال ق اس م ب ن ب ر ي د ق ال ح د ث ن ا أ ب و ع م ر و الز ب ي ر ي ع ن أ ب ي ع ب د للا ع ق ال ق ل ت ل ه أ ي ه ا ال ع ال م أ خ ب ر ن ي أ ي ا ل ع م ال أ ف ض ل ع ن د للا ق ال م ا ل ي ق ب ل للا ش ي ئا إ ل ب ه Ali ibn Ibrahim has narrated from his father from Bakr ibn Salih from al-qasim ibn Burayd who has said that it has been narrated to us by Abu Amr al-zubayri: I said to Abu Abd Allah asws ال ع ال م أ ي ه ا O Scholar, tell me which deed is more virtuous before Allah azwj? He asws said. It is the deed without which Allah azwj does not Accept any (deed). يم ان ب ا لل ال ذ ي ل إ ل ه إ ل ه و أ ع ل ى ا ل ع م ال د ر ج ة و أ ش ر ف ه ا م ن ز ل ة و أ س ن اه ا حظ ا ق ال ق ل ت أ ل ت خ ب ر ن ي ق ل ت و م ا ه و ق ال ا ل يم ان أ ق و ل ه و و ع م ل أ م ق و ل ب ل ع م ل ع ن ا ل يم ان said, I asked, What is that? He asws Emān 1 in Allah azwj besides whom no one ا ل deserves to be worshipped. It (Emān) is the highest in degree among the deeds, the most valuable among them and the top-most among them in (matters of) reward. I then said, Please, tell me then about the Emān. Is it deeds or it is words without deeds? يم ان ع م ل ك ل ه و ال ق و ل ب ع ض ذ ل ك ال ع م ل ب ف ر ض م ن للا ب ي ن ف ي ك ت اب ه و اض ح ن ور ث اب ت ة ح ج ت ه ي ش ه د ل ه ب ه ال ك ت ا ب ف ق ال ا ل و ي د ع و إ ل ي ه The Imam asws replied: All of the Emān is deeds and certain parts of such deeds are words. Allah azwj has made it obligatory as is explained in His book. Its ن ور Noor (Divine Guidance) 2 is clear, its evidence is well established. The (Holy) Book testifies to it for one, and calls one to it. يم ان ح ا ل ت و د ر ج ات و ط ب ق ات و م ن از ل ف م ن ه ال تام ال م ن ت ه ى ت م ام ه و م ن ه ق ال ق ل ت ص ف ه ل ي ج ع ل ت ف د اك ح ت ى أ ف ه م ه ق ال ا ل الن اق ص ال ب ي ن ن ق ص ان ه و م ن ه الر اج ح الز ائ د ر ج ح ان ه I then asked, May Allah azwj Keep my soul in service for your asws cause, please explain it to me so I may understand. The Imam asws said, Emān has levels it s conditions, degrees and stages. Of Emān there is that which is perfect and complete in perfection and (also) of Emān there is that which is defective and the defect is noticeable. Of Emān there is that which is heavier on the perfection side. 1 Firm belief 2 The Imams asws 3 out of 50

يم ان ع ل ى ج و ار اب ن ت ب ار ك و ت ع ال ى ف ر ض ا ل يم ان ل ي ت م و ي ن ق ص و ي ز يد ق ال ن ع م ق ل ت ك ي ف ذ ل ك ق ال ل ن للا ق ل ت إ ن ا ل يم ان ب غ ي ر م ا و ك ل ت ب ه أ خ ت ه ا آد م و ق س م ه ع ل ي ه ا و ف ر ق ه ف يه ا ف ل ي س م ن ج و ا ر ح ه ج ار ح ة إ ل و ق د و ك ل ت م ن ا ل I then asked, Does Emān become perfect, decrease and increase? The Imam asws said, Yes, it does. I then asked, How does it happen? He asws said, It is because Allah azwj has written Emān for each part of the body of the children of Adam and has divided and distributed it among them. There is no part of their body but that has a guard of Emān different from such guard assigned to other parts. ل ع ن ر أ ي ه و أ م ر و م ن ه ا ع ي ن ا ف م ن ه ا ق ل ب ه ال ذ ي ب ه ي ع ق ل و ي ف ق ه و ي ف ه م و ه و أ م ير ب د ن ه ال ذ ي ل ت ر د ال ج و ار و ل ت ص د ر إ الل ت ان ي ب ص ر ب ه م ا و أ ذ ن ا الل ت ان ي س م ع ب ه م ا و ي د ا الل ت ان ي ب ط ش ب ه م ا و ر ج ل الل ت ان ي م ش ي ب ه م ا و ف ر ج ه ال ذ ي ال ب ا م ن ق ب ل ه يم ان ب غ ي ر م ا و ك ل ت ب ه أ خ ت ه ا و ل س ان ه ال ذ ي ي ن ط ق ب ه و ر أ س ه ال ذ ي ف يه و ج ه ه ف ل ي س م ن ه ذ ج ار ح ة إ ل و ق د و ك ل ت م ن ا ل ب ف ر ض م ن للا ت ب ار ك اس م ه ي ن ط ق ب ه ال ك ت اب ل ه ا و ي ش ه د ب ه ع ل ي ه ا Of such part is one s heart, with which one understands and reasons to comprehend, and it is the commander of his body. It oversees the body and without its opinion no part moves to act. Of the parts of the body are one s eyes with which one sees and his ears with which one listens. There are one s hands with which one works, one s legs with which one walks, one s sexual organs from which comes carnal desires, one s tongue with which one speaks and one s head on which there is one s face. For each of these parts a different guard of Emān is assigned. It is all due to what Allah azwj, Most Blessed is Whose Name, has written, to which His azwj Holy Book speaks and testifies. ف ف ر ض ع ل ى ال ق ل ب غ ي ر م ا ف ر ض ع ل ى الس م ع و ف ر ض ع ل ى الس م ع غ ي ر م ا ف ر ض ع ل ى ال ع ي ن ي ن و ف ر ض ع ل ى ال ع ي ن ي ن غ ي ر م ا ف ر ض ع ل ى الل س ان و ف ر ض ع ل ى الل س ان غ ي ر م ا ف ر ض ع ل ى ال ي د ي ن و ف ر ض ع ل ى ال ي د ي ن غ ي ر م ا ف ر ض ع ل ى الر ج ل ي ن و ف ر ض ع ل ى الر ج ل ي ن غ ي ر م ا ف ر ض ع ل ى ال ف ر ج و ف ر ض ع ل ى ال ف ر ج غ ي ر م ا ف ر ض ع ل ى ال و ج ه 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. ق ر ار و ال م ع ر ف ة و ال ع ق د و الر ض ا و الت س ل يم ب أ ن ل إ ل ه إ ل للا و ح د ل ش ر يك ل ه يم ان ف ا ل ف أ م ا م ا ف ر ض ع ل ى ال ق ل ب م ن ا ل ق ر ار ب م ا ج اء م ن ع ن د للا م ن ن ب ي أ و ك ت اب ف ذ ل ك إ ل ها و اح دا ل م ي ت خ ذ ص اح ب ة و ل و ل دا و أ ن م ح م دا ع ب د و ر س ول ه ص و ا ل يمان و ق ر ار و ال م ع ر ف ة و ه و ع م ل ه و ه و ق و ل للا ع ز و ج ل إ ل م ن أ ك ر و ق ل ب ه م ط م ئ ن ب ا ل م ا ف ر ض للا ع ل ى ال ق ل ب م ن ا ل لك ن م ن ش ر ب ال ك ف ر ص د را What is made obligatory for the heart of Emān is affirmation, recognition and the formation of Emān, consent and submission to the fact that no one deserves to be worshipped except Allah azwj Who is One and has no partner. He azwj is the One and only. He azwj has not Taken any companion and children. That Muhammad saww is His azwj servant and Rasool saww, he saww and his saww family asws being Alayhim al-salam, and to affirm that whatever he saww has brought is from Allah azwj, be it about a Prophet as or a Book. That is what Allah azwj has Made obligatory for the heart; the task of affirmation and recognition, which is it s deed. This is stated in the Words of 4 out of 50

Allah azwj, but his heart is confident about his Emān. However, those whose breasts have become open to disbelief (16:106) و ق ال أ ل ب ذ ك ر للا ت ط م ئ ن ال ق ل و ب Allah azwj has Said, Remembrance (speaking) of Allah certainly brings comfort to all hearts. (13:28) و ق ال ال ذ ين آم ن وا ب أ ف و اه ه م و ل م ت ؤ م ن ق ل وب ه م Allah azwj has Said, They only say that they believe but, in fact, they have no Emān (faith) in their hearts... (5:41) و ق ال إ ن ت ب د وا ما ف ي أ ن ف س ك م أ و ت خ ف و ي حاس ب ك م ب ه للا ف ي غ ف ر ل م ن ي شاء و ي ع ذ ب م ن ي شا ء Allah azwj 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) ف ذ ل ك م ا ف ر ض للا ع ز و ج ل ع ل ى ال ق ل ب م ن ا ل ق ر ار و ال م ع ر ف ة و ه و ع م ل ه و ه و ر أ س ا ل يم ا ن These are what Allah azwj has Made obligatory on the hearts of affirmation and recognition, and these are its deeds and this is the chief of the Emān. و ف ر ض للا ع ل ى الل س ان ال ق و ل و الت ع ب ير ع ن ال ق ل ب ب م ا ع ق د ع ل ي ه و أ ق ر ب ه ق ال للا ت ب ار ك و ت ع ال ى و ق ول وا ل لن اس ح س نا On the tongue Allah azwj has Made it obligatory to speak and express what the heart has established and has confirmed as Allah azwj has Said, that they should speak righteous words to people... (2:83) و ق ال و ق ول وا آم ن ا ب ال ذ ي أ ن ز ل إ ل ي نا و أ ن ز ل إ ل ي ك م و إ له نا و إ له ك م واح د و ن ح ن ل ه ه و ع م ل ه م س ل م ون ف ه ذ ا م ا ف ر ض للا ع ل ى الل س ان و (Allah has also) Said, Tell them, we believe in Allah and in what is revealed to us and to you. Our Lord and your Lord are one. We have submitted ourselves to His will. (29:46). This is what Allah azwj has Made obligatory for the tongue and this is its deed. و ف ر ض ع ل ى الس م ع أ ن ي ت ن ز ع ن ا ل س ت م اع إ ل ى م ا ح ر م للا و أ ن ي ع ر ض ع م ا ل ي ح ل ل ه م م ا ن ه ى للا ع ز و ج ل ع ن ه و ع ز و ج ل ف ق ال ف ي ذ ل ك و ق د ن ز ل ع ل ي ك م ف ي ال ك تاب أ ن إ ذا س م ع ت م آيات للا ي ك ف ر ب ها و ي س ت ه ز أ ص غ اء إ ل ى م ا أ س خ ط للا ا ل ب ها ف ل ت ق ع د وا م ع ه م ح ت ى ي خ وض وا ف ي ح د يث غ ي ر Allah azwj has Made it obligatory for the ears to keep it clean from what is unlawful to hear, and to keep away from things that Allah azwj has Prohibited to listen to attentively; it angers Allah azwj. And in this regard He azwj has Said, Allah has told you (Momins) in the Book that when you hear people disbelieving and mocking Allah s revelations, do not sit with them unless they change the subject... (4: 140) ث م اس ت ث ن ى للا ع ز و ج ل م و ض ع الن س ي ان ف ق ال و إ م ا ي ن س ي ن ك الش ي طان ف ل ت ق ع د ب ع د الذ ك ر م ع ال ق و م الظ ال م ي ن 5 out of 50

Allah azwj 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) و ق ال ف ب ش ر ع باد ال ذ ين ي س ت م ع ون ال ق و ل ف ي ت ب ع ون أ ح س ن ه أ ولئ ك ال ذ ين ه داه م للا و أ ولئ ك ه م أ ول وا ا ل ل با ب Allah azwj has also Said, (O Muhammad saww ), 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) و ق ال ع ز و ج ل ق د أ ف ل ح ال م ؤ م ن ون ال ذ ين ه م ف ي ص لت ه م خاش ع ون و ال ذ ين ه م ع ن الل غ و فاع ل ون م ع ر ض ون و ال ذ ين ه م ل لز كا ة Allah azwj has Said, Triumphant indeed are the Momins, (23:1) who are submissive to Allah in their prayers, (23:2) who avoid impious talks (23:3) and pay al-zakat (charity). (23:4) و ق ال و إ ذا س م ع وا الل غ و أ ع ر ض وا ع ن ه و قال وا ل نا أ ع مال نا و ل ك م أ ع مال ك م Allah azwj 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) و ق ال و إ ذا م ر وا ب الل غ و م ر وا ك راما Allah has Said, When they come across something impious, they pass it by nobly. (25:72) ف ه ذ ا م ا ف ر ض للا ع ل ى الس م ع م ن ا ل يم ان أ ن ل ي ص غ ي إ ل ى م ا ل ي ح ل ل ه و ه و ع م ل ه و يم ا ن ه و م ن ا ل This is what Allah azwj has Made obligatory for the ears in relation to Emān; that they must not listen to what is unlawful to hear, and such matters are of its deeds, which is of Emān. و ف ر ض ع ل ى ال ب ص ر أ ن ل ي ن ظ ر إ ل ى م ا ح ر م للا ع ل ي ه و أ ن ي ع ر ض ع م ا ن ه ى للا ع ن ه يم ان ا ل م م ا ل ي ح ل ل ه و ه و ع م ل ه و ه و م ن Allah azwj has Made it Obligatory for the eyes not to look at things He azwj has Made unlawful to look at and to stay away from what Allah azwj has Prohibited of the things that are not lawful for them. Such things are of their deeds and of Emān. ف ق ال ت ب ار ك و ت ع ال ى ق ل ل ل م ؤ م ن ين ي غ ض وا م ن أ ب صار ه م و ي ح ف ظ وا ف ر وج ه م Allah azwj has Said, (O Muhammad saww ), tell the believing men to cast down their eyes and guard their carnal desires. (24:30) ف ن ه اه م أ ن ي ن ظ ر وا إ ل ى ع و ر ات ه م و أ ن ي ن ظ ر ال م ر ء إ ل ى ف ر ج أ خ يه و ي ح ف ظ ف ر ج ه أ ن ي ن ظ ر إ ل ي ه Allah azwj has Prohibited looking at the privacy of one s brother and to keep one s privacy protected from the onlookers. 6 out of 50

و ق ال و ق ل ل ل م ؤ م نات ي غ ض ض ن م ن أ ب صار ه ن و ي ح ف ظ ن ف ر وج ه ن Allah has said,... Tell the believing woman to cast down their eyes, guard their chastity (private parts). (24:31) م ن أ ن ت ن ظ ر إ ح د اه ن إ ل ى ف ر ج أ خ ت ه ا و ت ح ف ظ ف ر ج ه ا م ن أ ن ي ن ظ ر إ ل ي ه ا و ق ال ك ل ش يء ف ي ال ق ر آن م ن ح ف ظ ال ف ر ج ف ه و م ن ر الز ن ا إ ل ه ذ ال ي ة ف إ ن ه ا م ن الن ظ They must find protection against being looked upon and keep away from looking at their sisters (private parts). The Imam asws 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. ث م ن ظ م م ا ف ر ض ع ل ى ال ق ل ب و الل س ان و الس م ع و ال ب ص ر ف ي آي ة أ خ ر ل أ ب صار ك م و ل ج ل ود ك م ف ق ال و ما ك ن ت م ت س ت ت ر ون أ ن ي ش ه د ع ل ي ك م س م ع ك م و Allah azwj 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) ي ع ن ي ب ال ج ل ود ال ف ر وج و ا ل ف خ اذ و ق ال و ل ت ق ف ما ل ي س ل ك ب ه ع ل م إ ن الس م ع و ال ب ص ر و ال ف ؤاد ك ل أ ولئ ك كان ع ن ه م س ؤ ل (Here) Skin is a reference to private parts and thighs. Allah azwj 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) ف ه ذ ا م ا ف ر ض للا ع ل ى ال ع ي ن ي ن م ن غ ض ال ب ص ر ع م ا ح ر م للا ع ز و ج ل و ه و ع م ل ه م ا و ه و م ن ا ل يم ا ن This is what Allah azwj has Made Obligatory for the eyes; to cast down away from what Allah azwj has Prohibited. This is their deed and it is of Emān. و ف ر ض للا ع ل ى ال ي د ي ن أ ن ل ي ب ط ش ب ه م ا إ ل ى م ا ح ر م للا و أ ن ي ب ط ش ب ه م ا إ ل ى م ا أ م ر للا ع ز و ج ل و ف ر ض ع ل ي ه م ا م ن الص د ق ة و ص ل ة الر ح م و ال ج ه اد ف ي س ب يل للا و الط ه ور ل لص ل ة Allah azwj has Made it Obligatory for the hands not to move to what Allah azwj has Prohibited, instead move forward for what Allah azwj has Commanded to move to such as charity, good relation with relatives and striving for the Cause of Allah azwj and cleansing for prayer. ف ق ال يا أ ي ه ا ال ذ ين آم ن وا إ ذا ق م ت م إ ل ى الص لة ف اغ س ل وا و ج وه ك م و أ ي د ي ك م إ ل ى ال م راف ق و ام س ح وا ب ر ؤ س ك م و أ ر ج ل ك م إ ل ى ال ك ع ب ي ن Allah azwj has Said, Momins, when you are about to pray, wash your face and your hands along with the elbows and wipe your head and your feet to the ankles... (5:6) و ق ال ف إ ذا ل ق يت م ال ذ ين ك ف ر وا ف ض ر ب الر قاب ح ت ى إ ذا أ ث خ ن ت م وه م ف ش د وا ال و ثاق ف إ م ا م ن ا ب ع د و إ م ا ف داء ح ت ى ت ض ع ال ح ر ب أ و زار ها 7 out of 50

Allah azwj has Said, If you encounter the unmomins in a battle, strike-off their heads. Take them as captives when they are defeated. Then you may set them free as a favour to them, with or without a ransom, when the battle is over.... (47:4) ف ه ذ ا م ا ف ر ض للا ع ل ى ال ي د ي ن ل ن الض ر ب م ن ع ل ج ه م ا This is what Allah azwj has Made Obligatory for the hands; striking is their task. ع ز و ج ل و ف ر ض ع ل ى الر ج ل ي ن أ ن ل ي م ش ي ب ه م ا إ ل ى ش ي ء م ن م ع اص ي للا و ف ر ض ع ل ي ه م ا ال م ش ي إ ل ى م ا ي ر ض ي للا ف ق ال و ل ت م ش ف ي ا ل ر ض م ر حا إ ن ك ل ن ت خ ر ق ا ل ر ض و ل ن ت ب ل غ ال ج بال ط و ل و ق ال و اق ص د ف ي م ش ي ك و اغ ض ض م ن ص و ت ك إ ن أ ن ك ر ا ل ص وات ل ص و ت ال ح م ي ر Allah azwj has Made it Obligatory for the legs not to walk to what is made unlawful and in disobedience to Allah azwj. He azwj has Made it obligatory for them to walk to what makes Allah azwj Happy. Allah azwj 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) و ق ال ف يم ا ش ه د ت ا ل ي د ي و ا ل ر ج ل ع ل ى أ ن ف س ه م ا و ع ل ى أ ر ب اب ه م ا م ن ت ض ي يع ه م ا ل م ا أ م ر للا ع ز و ج ل ب ه و ف ر ض ه ع ل ي ه م ا ال ي و م ن خ ت م ع لى أ ف واه ه م و ت ك ل م نا أ ي د يه م و ت ش ه د أ رج ل ه م ب ما كان وا ي ك س ب و ن About the testifying of the hands and legs against their own selves and their master for their disregard of the commands of Allah azwj 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) ف ه ذ ا أ ي ضا م م ا ف ر ض للا ع ل ى ال ي د ي ن و ع ل ى الر ج ل ي ن و ه و ع م ل ه م ا و ه و م ن ا ل يم ان This is also what Allah azwj has Made obligatory for the hands and the legs and this is their deed and it is of Emān. و ف ر ض ع ل ى ال و ج ه الس ج ود ل ه ب الل ي ل و الن ه ار ف ي م و اق يت الص ل ة ف ق ال يا أ ي ه ا ال ذ ين آم ن وا ار ك ع وا و اس ج د وا و اع ب د وا ر ب ك م و اف ع ل وا ال خ ي ر ل ع ل ك م ت ف ل ح و ن Allah azwj has Made it obligatory for the face to prostrate before Him azwj in the days and nights in the times of the prayers. Allah azwj has Said, Momins, worship your Lord, bow down and prostrate yourselves before Him and do virtuous deeds so that perhaps you will have everlasting happiness. (22:77) ف ه ذ ف ر يض ة ج ام ع ة ع ل ى ال و ج ه و ال ي د ي ن و الر ج ل ي ن و ق ال ف ي م و ض ع آخ ر و أ ن ال م ساج د لل ف ل ت د ع وا م ع للا أ ح دا و ق ا ل ع ز و ج ل ل م ا ص ر ف ن ب ي ه ص إ ل ى ال ك ع ب ة ع ن ال ب ي ت ف يم ا ف ر ض ع ل ى ال ج و ار م ن الط ه ور و الص ل ة ب ه ا و ذ ل ك أ ن للا ب الن اس ل ر ؤ ف ر ح ي م ال م ق د س ف أ ن ز ل للا ع ز و ج ل و ما كان للا ل ي ض يع إ يمان ك م إ ن للا This is an obligation that involves the face, hands and legs. In another passage Allah azwj 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 azwj Made His azwj Prophet saww to change facing the 8 out of 50

Holy House in Palestine to facing al-kabah. Allah azwj revealed this: Allah did not want to make your previous Emān (Salat) worthless; Allah is Compassionate and All-Merciful to people. (2:143) ع ز و ج ل ح اف ظا ل ج و ار ح ه م وف يا ك ل ج ار ح ة م ن ج و ار ح ه م ا ف ر ض للا ع ز و ج ل ع ل ي ه ا ف س م ى الص ل ة إ يم انا ف م ن ل ق ي للا ع ز و ج ل م س ت ك م ل ل يم ان ه و ه و م ن أ ه ل ال ج ن ة و م ن خ ان ف ي ش ي ء م ن ه ا أ و ت ع د م ا أ م ر للا ع ز و ج ل ف يه ا ل ق ي ل ق ي للا يم ان ع ز و ج ل ن اق ص ا ل للا Allah azwj has Called Salat Emān. Therefore, whoever meets Allah azwj perfecting his Emān is of the people of paradise. Whoever cheats in any of the obligations or violates the Commands of Allah azwj will meet Allah azwj with a defective Emān. يم ان و ت م ام ه ف م ن أ ي ن ج اء ت ز ي اد ت ه ف ق ال ق و ل للا ع ز و ج ل و إ ذا ما أ ن ز ل ت س ور ة ف م ن ه م م ن ق ل ت ق د ف ه م ت ن ق ص ان ا ل ي ق ول أ ي ك م زاد ت ه هذ إ يمانا ف أ م ا ال ذ ين آم ن وا ف زاد ت ه م إ يمانا و ه م ي س ت ب ش ر ون و أ م ا ال ذ ين ف ي ق ل وب ه م م ر ض ف زا دت ه م ر ج سا إ ل ى ر ج س ه م و ق ال ن ح ن ن ق ص ع ل ي ك ن ب أ ه م ب ال ح ق إ ن ه م ف ت ي ة آم ن وا ب ر ب ه م و ز د ناه م ه د I then asked the Imam asws, I now understand perfect and defective Emān. How does the Emān increases or (decreases) come from? The Imam asws said, Consider the Words of Allah azwj When a Chapter (of the Quran) is revealed, certain people ask others, Whose Emān among you people has received strength from this (revelation)? It (the revelation) certainly strengthens the Emān of the Momins and they consider it to be glad news. (9: 124) But to those whose hearts are sick, it adds more filth to their hearts and they die as unmomins. (9: 125) Allah azwj 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) و ل و ك ان ك ل ه و اح دا ل ز ي اد ة ف يه و ل ن ق ص ان ل م ي ك ن ل ح د م ن ه م ف ض ل ع ل ى ال خ ر و ل س ت و ت الن ع م ف يه و ل س ت و ال ناس و يم ان ت ف اض ل ال م ؤ م ن ون ب الد ر ج ات ع ن د للا و يم ان د خ ل ال م ؤ م ن ون ال ج ن ة و ب الز ي اد ة ف ي ا ل ب ط ل الت ف ض يل و ل ك ن ب ت م ام ا ل ب الن ق ص ان د خ ل ال م ف ر ط ون الن ار Had Emān been the same and without any difference in defects and in perfections no one of them would have had any distinction over the others and the favours would have been equal to all. People had been all equal and excellence would become void. However, with perfection in Emān makes Momins to enter paradise. By increase in Emān the Momins excel in degrees before Allah azwj and for the defect in Emān the mischievous go in fire. 3 ع د ة م ن أ ص ح اب ن ا ع ن أ ح م د ب ن م ح م د ب ن خ ال د ع ن أ ب يه و م ح م د ب ن ي ح ي ى ع ن أ ح م د ب ن م ح م د ب ن ع يس ى ج م يعا ع ن ال ب ر ق ي ع ن الن ض ر ب ن س و ي د ع ن ي ح ي ى ب ن ع م ر ان ال ح ل ب ي ع ن ع ب ي د للا ب ن ]ال ح س ن ع ن ال ح س ن ب ن [ ه ار ون ق ال ق ال ل ي أ ب و ع ب د للا ( عليه الس لم ) إ ن الس م ع و ال ب ص ر و ال ف ؤاد ك ل أ ولئ ك كان ع ن ه م س ؤ ل ق ال ي س أ ل الس م ع ع م ا س م ع و ال ب ص ر ع م ا ن ظ ر إ ل ي ه و ال ف ؤ اد ع م ا ع ق د ع ل ي ه. A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, altogether from Al Barqy, from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Ubeydullah Bin Al Hassan, from Al Hassan Bin Haroun who said, 3 Al Kafi V 2 The Book Of Belief and Disbelief CH 18 H 1 9 out of 50

Abu Abdullah asws said to me The hearing, and the vision, and the heart, they would be Questioned. The hearing would be Questioned about what it heard, and the vision about what it looked at, and the heart about what it held on to. 4 أ ب و ع ل ي ا ل ش ع ر ي ع ن م ح م د ب ن ع ب د ال ج ب ار ع ن ص ف و ان أ و غ ي ر ع ن ال ع ل ء ع ن م ح م د ب ن م س ل م ع ن أ ب ي ع ب د للا ( عليه ق ر ار ب م ا ج اء م ن ع ن د للا و م ا يم ان ف ق ال ش ه اد ة أ ن ل إ ل ه إ ل للا ]و أ ن م ح م دا ر س ول للا [ و ا ل الس لم ) ق ال س أ ل ت ه ع ن ا ل اس ت ق ر ف ي ال ق ل وب م ن الت ص د يق ب ذ ل ك Abu Ali Al Ashary, from Muhammad Bin Abul Jabbar, from Safwan, or someone else, from Al A ala, from Muhammad Bin Muslim, (It has been narrated) from Abu Abdullah asws, said, I asked him asws about the Emān. So he asws said: The testimony that there is no god except for Allah azwj and that Muhammad saww is His azwj Rasool saww, and the acknowledgement with whatever he saww came with from the Presence of Allah azwj, and what settles in the hearts from the ratification of that. ق ال ق ل ت الش ه اد ة أ ل ي س ت ع م ل ق ال ب ل ى ق ل ت ال ع م ل م ن ا ل يم ان إ ل ب ع م ل. ا ل يم ان ق ال ن ع م ا ل ل ب ع م ل و ال ع م ل م ن ه و ل ي ث ب ت يم ان ل ي ك ون إ He (the narrator) said, I said, The testimony, is it not a deed? He asws said: Yes. I said, The deeds is from the Emān? He asws said: Yes, the Emān cannot happen to be except with a deed, and the deed is from it, and the Emān is not affirmed except with a deed. 5 ع د ة م ن أ ص ح اب ن ا ع ن أ ح م د ب ن م ح م د ب ن خ ال د ع ن ع ث م ان ب ن ع يس ى ع ن ع ب د للا ب ن م س ك ان ع ن ب ع ض أ ص ح اب ه ع ن أ ب ي س ل م و ه و د ين للا ق ب ل أ ن ت ك ون وا ح ي ث ك ن ت م و ب ع د أ ن س ل م ف ق ال د ين للا اس م ه ا ل ع ب د للا ( عليه الس لم ) ق ال ق ل ت ل ه م ا ا ل ت ك ون وا ف م ن أ ق ر ب د ين للا ف ه و م س ل م و م ن ع م ل ب م ا أ م ر للا ع ز و ج ل ب ه ف ه و م ؤ م ن. A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Abdullah Bin Muskan, from one of his companions, (It has been narrated) from Abu Abdullah asws, said, I said to him asws, What is Al- Islām? So He asws said: Religion of Allah azwj. It s name is Al-Islām, and it was the Religion of Allah azwj before you happened to be, where you are, and after you. So the one who acknowledges by the Religion of Allah azwj, so he is a Muslim, and the one who acts in accordance with whatever Allah azwj Mighty and Majestic Commanded with, so he is Momin (a Believer). 6 ع ن ه ع ن أ ب يه ع ن الن ض ر ب ن س و ي د ع ن ي ح ي ى ب ن ع م ر ان ال ح ل ب ي ع ن أ ي وب ب ن ال ح ر ع ن أ ب ي ب ص ير ق ال ك ن ت ع ن د أ ب ي ج ع ف ر س ل م م ن اس ت ق ب ل س ل م ف ق ل ت ل ه إ ن ا ل ( عليه الس لم ) ف ق ال ل ه س ل م إ ن خ ي ث م ة اب ن أ ب ي خ ي ث م ة ي ح د ث ن ا ع ن ك أ ن ه س أ ل ك ع ن ا ل يم ان ف ق ل ت ق ب ل ت ن ا و ش ه د ش ه اد ت ن ا و ن س ك ن س ك ن ا و و ال ى و ل ي ن ا و ع اد ع د و ن ا ف ه و م س ل م ف ق ال ص د ق خ ي ث م ة ق ل ت و س أ ل ك ع ن ا ل يم ان ب ا لل و الت ص د يق ب ك ت اب للا و أ ن ل ي ع ص ى للا ف ق ال ص د ق خ ي ث م ة. ا ل From him, from his father, from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Ayoub Bin Al Hurr, from Abu Baseer who said, 4 Al Kafi V 2 The Book Of Belief and Disbelief CH 18 H 2 5 Al Kafi V 2 The Book Of Belief and Disbelief CH 18 H 3 6 Al Kafi V 2 The Book Of Belief and Disbelief CH 18 H 4 10 out of 50

I was in the presence of Abu Ja far asws, so Sallam said to him asws, Khaysama Ibn Abu Khaysama narrated from you asws that he asked you asws about Al-Islām. So you asws said to him: Al-Islām is from the acceptance of our asws Qiblah, and testify our asws testimonies, and performing our asws rituals, and befriend our asws ش ه اد ت ن ا friends, and be inimical to our asws enemies, so (only then) he become a Muslim. So he asws said: Khaysama spoke the truth. I said, And he asked you asws about the Emān, so you asws said: The Emān in Allah azwj, and the ratification with the Book of Allah azwj, and that he would not disobey Allah azwj. So he asws said: Khaysama spoke the truth. 7 م ح م د ب ن ي ح ي ى ع ن أ ح م د ب ن م ح م د ب ن ع يس ى ع ن اب ن أ ب ي ع م ي ر ع ن ج م يل ب ن د ر اج ق ال س أ ل ت أ ب ا ع ب د للا ( عليه الس لم ) يم ا ن يم ان ف ق ال ش ه اد ة أ ن ل إ ل ه إ ل للا و أ ن م ح م دا ر س ول للا ق ال ق ل ت أ ل ي س ه ذ ا ع م ل ق ال ب ل ى ق ل ت ف ال ع م ل م ن ا ل ع ن ا ل يم ان إ ل ب ال ع م ل و ال ع م ل م ن ه. ق ال ل ي ث ب ت ل ه ا ل Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Umeyr, from Jameel Bin Darraj who said, I asked Abu Abdullah asws about the Emān, so he asws said: The testimony that there is no God except for Allah azwj and that Muhammad saww is Rasool saww of Allah azwj. I said, Is this not a deed? He asws said: Yes. I said, So the deed is from the Emān? He asws said: The Emān would not be affirmed for him except with the deed, and the deed is from it (the Emān). 8 ب ع ض أ ص ح اب ن ا ع ن ع ل ي ب ن ال ع ب اس ع ن ع ل ي ب ن م ي س ر ع ن ح م اد ب ن ع م ر و الن ص يب ي ق ال س أ ل ر ج ل ال ع ال م ( عليه الس لم ) يم ان ب ا لل ال ذ ي ه و ف ق ال أ ي ه ا ال ع ال م أ خ ب ر ن ي أ ي ا ل ع م ال أ ف ض ل ع ن د للا ق ال م ا ل ي ق ب ل ع م ل إ ل ب ه ف ق ال و م ا ذ ل ك ق ال ا ل أ ع ل ى ا ل ع م ال د ر ج ة و أ س ن اه ا ح ظ ا و أ ش ر ف ه ا م ن ز ل ة One of our companions, from Ali Bin Al Abbas, from Ali Bin Muyassar, from Hammad Bin Amro Al Nasaybi who said, ال ع ال م the Al-Alim ) ال ع ال م - the knowledgeable one asws, so he said, O asked A man knowledgeable one asws! Inform me, which of the deeds is the most superior in the Presence of Allah azwj? He asws said: That without which a deed cannot be Accepted. So he asked, And what is that? He asws said: The Emān in Allah azwj is that which is the highest of the deeds in levels, and its highest in share (Rewards), and its noblest is status. يم ان ع م ل ك ل ه و ال ق و ل ب ع ض ذ ل ك ال ع م ل ب ف ر ض م ن للا يم ان أ ق و ل و ع م ل أ م ق و ل ب ل ع م ل ق ال ا ل ق ل ت أ خ ب ر ن ي ع ن ا ل ب ي ن ه ف ي ك ت اب ه و اض ح ن ور ث اب ت ة ح ج ت ه ي ش ه د ب ه ال ك ت اب و ي د ع و إ ل ي ه ق ل ت ص ف ل ي ذ ل ك ح ت ى أ ف هم ه I said, Inform me about the Emān, is it a speech and a deed, or is it a speech without a deed? He asws said: The Emān is a deed, all of it, and the speech, some of that is the deed by an Imposition from Allah azwj Explained in His azwj Book. Its Light is clear, and its argument is affirm. The Book Testifies with it and calls towards Him azwj. I said, Described that to me until I understand it. يم ان ح ا ل ت و د ر ج ات و ط ب ق ات و م ن از ل ف م ن ه الت ام ال م ن ت ه ى ت م ام ه و م ن ه الن اق ص ال م ن ت ه ى ن ق ص ان ه و م ن ه الز ائ د ف ق ال إ ن ا ل يم ان ل ي ت م و ي ز يد و ي ن ق ص ق ال ن ع م ق ل ت و ك ي ف ذ ل ك الر اج ح ز ي اد ت ه ق ل ت و إ ن ا ل 7 Al Kafi V 2 The Book Of Belief and Disbelief CH 18 H 5 8 Al Kafi V 2 The Book Of Belief and Disbelief CH 18 H 6 11 out of 50

So he asws said: The Emān has states, and levels, and layers, and status. So, from it is the complete, its completion being ultimate, and from it is the deficient, its deficiency being ultimate, and from it is the increase, its increase being predominant. I said, Does the Emān remain complete or it increases and decreases? He asws said: Yes. I said, And how is that? يم ان ع ل ى ج و ار ب ن ي آد م و ق س م ه ع ل ي ه ا و ف ر ق ه ت ب ار ك و ت ع ال ى ف ر ض ا ل ق ال إ ن للا يم ان ب غ ي ر م ا و ك ل ت ب ه أ خ ت ه ا و ه ي م و ك ل ة م ن ا ل ل ع ل ي ه ا ف ل ي س م ن ج و ار ح ه م ج ار ح ة إ He asws said: Allah azwj Blessed and High Imposed the Emān upon the body parts of the children of Adam as, and Distributed it upon them, and Separated it upon them. Thus, there is no body part from their body parts except that it has been Allocated from the Emān with other than what its counterpart (Kufr) has been Allocated with. ف م ن ه ا ق ل ب ه ال ذ ي ب ه ي ع ق ل و ي ف ق ه و ي ف ه م و ه و أ م ير ب د ن ه ال ذ ي ل ت ور د ال ج و ار و ل ت ص د ر إ ل ع ن ر أ ي ه و أ م ر و م ن ه ا ي د ا الل ت ان ي ب ط ش ب ه م ا و ر ج ل الل ت ان ي م ش ي ب ه م ا و ف ر ج ه ال ذ ي ال ب ا م ن ق ب ل ه و ل س ان ه ال ذ ي ي ن ط ق ب ه ال ك ت اب و ي ش ه د ب ه ع ل يه ا و ع ي ن ا الل ت ان ي ب ص ر ب ه م ا و أ ذ ن ا الل ت ان ي س م ع ب ه م ا So, from these is his heart by which he minds, and understands, and realises, and it is the commander in his body which the body parts can neither refute nor implement except from its view and its command. And from these are his two hands which he extends with, and his two legs which he walks with, and his private part which he copulates with, and his tongue through which he recites the Book and testifies upon it, and his two eyes which he visualizes with, and his two ears which he hears with. و ف ر ض ع ل ى ال ق ل ب غ ي ر م ا ف ر ض ع ل ى الل س ان و ف ر ض ع ل ى الل س ان غ ي ر م ا ف ر ض ع ل ى ال ع ي ن ي ن و فر ض ع ل ى ال ع ي ن ي ن غ ي ر م ا ف ر ض ع ل ى الس م ع و ف ر ض ع ل ى الس م ع غ ي ر م ا ف ر ض ع ل ى ال ي د ي ن و ف ر ض ع ل ى ال ي د ي ن غ ي ر م ا ف ر ض ع ل ى الر ج ل ي ن و ف ر ض ع ل ى الر ج ل ي ن غ ي ر م ا ف ر ض ع ل ى ال ف ر ج و ف ر ض ع ل ى ال ف ر ج غ ي ر م ا ف ر ض ع ل ى ال و ج ه And He azwj Imposed upon the heart other than what He azwj Imposed upon the tongue; and He azwj Imposed upon the tongue with other than what He azwj Imposed upon the two eyes; and He azwj Imposed upon the two eyes with other than what He azwj Imposed upon the hearing; and He azwj Imposed upon the hearing with other than what He azwj Imposed upon the two hands; and He azwj Imposed upon the two hands with other than what He azwj Imposed upon the two legs; and He azwj Imposed upon the two legs with other than what He azwj Imposed upon the private part; and He azwj Imposed upon the private part with other that what He azwj Imposed upon the face. ق ر ار و ال م ع ر ف ة و الت ص د يق و الت س ل يم و ال ع ق د و الر ض ا ب أ ن ل إ ل ه إ ل للا و ح د ل يم ان ف ا ل ف أ م ا م ا ف ر ض ع ل ى ال ق ل ب م ن ا ل ش ر يك ل ه أ ح دا ص م دا ل م ي ت خ ذ ص اح ب ة و ل و ل دا و أ ن م ح م دا ( صلى للا عليه وآله ) ع ب د و ر س ول ه. So, as for what Allah azwj Imposed upon the heart from the Emān, so it is the acknowledgement, and the recognition, and the ratification, and the submission, and the oath, and the satisfaction with that there is no god except for Allah azwj Alone, there being no associates for Him azwj, One, Last, neither having Taken a companion nor a child, and that Muhammad saww is His azwj servant and His azwj Rasool saww. 9 9 Al Kafi V 2 The Book Of Belief and Disbelief CH 18 H 7 12 out of 50

م ح م د ب ن ال ح س ن ع ن ب ع ض أ ص ح اب ن ا ع ن ا ل ش ع ث ب ن م ح م د ع ن م ح م د ب ن ح ف ص ب ن خ ار ج ة ق ال س م ع ت أ ب ا ع ب د للا ( عليه يم ان و ق ال إ ن ه م ي ح ت ج ون ع ل ي ن ا و ي ق ول ون ك م ا أ ن ال ك اف ر ع ن د ن ا الس لم ) ي ق ول و س أ ل ه ر ج ل ع ن ق و ل ال م ر ج ئ ة ف ي ال ك ف ر و ا ل ه و ال ك اف ر ع ن د للا ف ك ذ ل ك ن ج د ال م ؤ م ن إ ذ ا أ ق ر ب إ يم ان ه أ ن ه ع ن د للا م ؤ م ن Muhammad Bin Al Hassan, from one of our companions, from Al Ash as Bin Muhammad, from Muhammad Bin Hads Bin Kharjat who said, I heard Abu Abdullah asws saying, and a man had asked him asws about the words of the Murjiites regarding the disbelief and the belief (Emān), and he said, They are arguing against us and are saying like, The dismomin amongst us is a dismomin in the Presence of Allah azwj, and similar to that, we find the Momin when he acknowledges with his belief, he is a Momin in the Presence of Allah azwj. ف ق ال س ب ح ان للا و ك ي ف ي س ت و ي ه ذ ان و ال ك ف ر إ ق ر ار م ن ال ع ب د ف ل ي ك ل ف ب ع د إ ق ر ار ب ب ي ن ة و ا ل و ب ي ن ت ه ع م ل ه و ن ي ت ه ف إ ذ ا ات ف ق ا ف ال ع ب د ع ن د للا م ؤ م ن يم ان د ع و ل ت ج وز إ ل ب ب ي ن ة So he asws said: Glory be to Allah azwj! And how can these two be the same, and the disbelief is an acknowledgement from the servant? So he would not be encumbered after his acknowlegement with (presenting) a proof. And the Emān (belief) is a claim. It is not allowed except with proof, and its proof is his deed and his intention. So when they are concordant, so the servant would be a Momin in the Presence of Allah azwj. و ال ك ف ر م و ج ود ب ك ل ج ه ة م ن ه ذ ال ج ه ات الث ل ث م ن ن ي ة أ و ق و ل أ و ع م ل و ا ل ح ك ام ت ج ر ي ع ل ى ال ق و ل و ال ع م ل ف م ا أ ك ث ر يم ان و ي ج ر ي ع ل ي ه أ ح ك ام ال م ؤ م ن ين و ه و ع ن د للا ك اف ر و ق د أ ص اب م ن أ ج ر ع ل ي ه أ ح ك ا م م ن ي ش ه د ل ه ال م ؤ م ن ون ب ا ل ال م ؤ م ن ين ب ظ اه ر ق و ل ه و ع م ل ه. And the disbelief is present in every direction from these three directions from an intention, or speech, or deed. And the Ordinances would flow upon the speech as well as from the deed. So how often the Momins testify for someone as having belief (Emān), and the Ordinances of the Momins flow upon him, (but) he is a dismomin in the Presence of Allah azwj ; and he would be correct, the one who applies the Ordinances of the Momins upon him (going by the) aparent of his words and his deeds. 10 Chapter 19 The preceding (racing) to the Emān ب اب الس ب ق إ ل ى اإل يم ان ع ل ي ب ن إ ب ر اه يم ع ن أ ب يه ع ن ب ك ر ب ن ص ال ح ع ن ال ق اس م ب ن ب ر ي د ق ال ح د ث ن ا أ ب و ع م ر و الز ب ي ر ي ع ن أ ب ي ع ب د للا ( عليه يم ان د ر ج ات و م ن از ل ي ت ف اض ل ال م ؤ م ن ون ف يه ا ع ن د للا ق ال ن ع م ق ل ت ص ف ه ل ي ر ح م ك للا ح ت ى الس لم ) ق ال ق ل ت ل ه إ ن ل ل أ ف ه م ه Ali Bin Ibrahim, from his father, from Bakr Bin Salih, from Al Qasim Bin Bureyd who said, Abu Amro Al Zubeyri narrated to us, (It has been narrated) from Abu Abdullah asws, said, I said to him asws, Are there for the Emān, levels and status the Momins can have superiority regarding these in the 10 Al Kafi V 2 The Book Of Belief and Disbelief CH 18 H 8 13 out of 50

ئ Presence of Allah azwj? He asws said: Yes. I said, Describe it to me, may Allah azwj Have Mercy on you asws, until I understand it. س ب ق ب ي ن ال م ؤ م ن ين ك م ا ي س ب ق ب ي ن ال خ ي ل ي و م الر ه ان ث م ف ض ل ه م ع ل ى د ر ج ات ه م ف ي الس ب ق إ ل ي ه ف ج ع ل ك ل ام ر ق ال إ ن للا م ن ه م ع ل ى د ر ج ة س ب ق ه ل ي ن ق ص ه ف يه ا م ن ح ق ه و ل ي ت ق د م م س ب وق س اب قا و ل م ف ض ول ف اض ل ت ف اض ل ب ذ ل ك أ و ائ ل ه ذ ا ل م ة و يم ان ف ض ل ع ل ى ال م س ب وق إ ذا ل ل ح ق آخ ر ه ذ ا ل م ة أ و ل ه ا ن ع م و ل ت ق د م وه م إ ذ ا ل م ي ك ن أ و اخ ر ه ا و ل و ل م ي ك ن ل لس اب ق إ ل ى ا ل يم ان ال ف ض ل ع ل ى م ن أ ب ط أ ع ن ه ل م ن س ب ق إ ل ى ا ل He asws said: Allah azwj Made a race to be between the Momins just as there is a race between the cavalry horses on the day of the contest. Then He azwj Preferred them upon their levels in their race to Him azwj. So He azwj Made every person from them upon a Level of his race, not Reducing him from his right, nor does the one lagging behind precede the preceding one, nor does the inferior (precede the) preceding one. The first ones and the end ones of this community are preferred by that, and had there not been a superiority for the preceding ones to the Emān over the ones lagging behind, then end ones of this community would certainly catch-up with its earlier ones and be in front of them. When there does not happen to be the superiority for the ones who preceded to the Emān, over the ones who were slower to (embrace) it. يم ان أ خ ر للا ال م ق ص ر ين ل ن ا ن ج د م ن ال م ؤ م ن ين م ن ال خ ر ين م ن ب ط اء ع ن ا ل يم ان ق د م للا الس اب ق ين و ب ا ل و ل ك ن ب د ر ج ات ا ل ه و أ ك ث ر ع م ل م ن ا ل و ل ين و أ ك ث ر ه م ص ل ة و ص و ما و ح ج ا و ز ك اة و ج ه ادا و إ ن ف اقا و ل و ل م ي ك ن س و اب ق ي ف ض ل ب ه ا ال م ؤ م ن ون ب ع ض ه م ب ع ضا ع ن د للا ل ك ان ال خ ر ون ب ك ث ر ة ال ع م ل م ق د م ين ع ل ى ا ل و ل ين و ل ك ن أ ب ى للا ع ز و ج ل أ ن ي د ر ك آخ ر يم ان أ و ل ه ا و ي ق د م ف يه ا م ن أ خ ر للا أ و ي ؤ خ ر ف يه ا م ن ق د م للا د ر ج ات ا ل But it is by the levels of the Emān that Allah azwj Brings forward the preceding ones to the Emān than the sluggish ones. Allah azwj Delays the deficient ones, because we tend to find from the Momin from the later ones, the one who is more with respect to deeds than the former ones, and more in (performing) Salāt, and Soām, and Hajj, and Zakāt, and Jihād, and spending (on charity); and if the preceding did not happen to be the (criteria of determining the) superiority of the Momin with. Some of them with the others in the Presence of Allah azwj, it would be that the later ones, due to the frequency of their deeds would be preceding (them) upon the former ones. But, Allah azwj Mighty and Majestic Refused that the ones at the end of the levels of the Emān should come to its first ones, and in it the one whom Allah azwj had Delayed should precede, or he should be delayed in it the one whom Allah azwj has Made to precede. يم ان ف ق ال ق و ل للا ع ز و ج ل ساب ق وا إ لى م غ ف ر ة م ن ق ل ت أ خ ب ر ن ي ع م ا ن د ب للا ع ز و ج ل ال م ؤ م ن ين إ ل ي ه م ن ا ل س ت ب اق إ ل ى ا ل ر ب ك م و ج ن ة ع ر ض ها ك ع ر ض الس ماء و ا ل ر ض أ ع د ت ل ل ذ ين آم ن وا ب ا لل و ر س ل ه و ق ال الس اب ق ون الس اب ق ون أ ولئ ك ال م ق ر ب و ن I said, Inform me about what Allah azwj Mighty and Majestic has Accredited the Momins to, from the preceding to the Emān. So he asws said: The Words of Allah azwj Mighty and Majestic [57:21] Hasten to Forgiveness from your Lord and to a Garden the extensiveness of which is as the extensiveness of the skies and the earth; it is prepared for those who believe in Allah and His Rasools. And 14 out of 50

He azwj Said [56:10] And the foremost are the foremost, [56:11] These are the ones of proximity. و ق ال و الس اب ق ون ا ل و ل ون م ن ال م هاج ر ين و ا ل ن صار و ال ذ ين ات ب ع وه م ب إ ح سان ر ض ي للا ع ن ه م و ر ض وا ع ن ه ف ب د أ ب ال م ه اج ر ين ا ل و ل ين ع ل ى د ر ج ة س ب ق ه م ث م ث ن ى ب ا ل ن ص ار ث م ث ل ث ب الت اب ع ين ل ه م ب إ ح س ان ف و ض ع كل ق و م ع ل ى ق د ر د ر ج ات ه م و م ن از ل ه م ع ن د And he asws said: [9:100] And (as for) the foremost, the first of the Emigrants and the Helpers, and those who followed them in goodness, Allah is well Pleased with them and they are well pleased with Him. So He azwj Began with the Emigrants, the first ones, upon a level of their preceding, then secondly with the Helpers, then thirdly with the followers of their with goodness. Thus He azwj Placed each group upon a measurement of their levels and their status in His azwj Presence. ث م ذ ك ر م ا ف ض ل للا ع ز و ج ل ب ه أ و ل ي اء ب ع ض ه م ع ل ى ب ع ض ف ق ال ع ز و ج ل ت ل ك الر س ل ف ض ل نا ب ع ض ه م ع لى ب ع ض م ن ه م م ن ك ل م للا و ر ف ع ب ع ض ه م ف و ق ب ع ض د ر جات إ ل ى آخ ر ال ي ة و ق ال و ل ق د ف ض ل نا ب ع ض الن ب ي ين ع لى ب ع ض و ق ال ان ظ ر ك ي ف ف ض ل نا ب ع ض ه م ع لى ب ع ض و ل ل خ ر ة أ ك ب ر د ر جات و أ ك ب ر ت ف ض ي ل و ق ال ه م د ر جات ع ن د للا و ق ال و ي ؤ ت ك ل ذ ي ف ض ل ف ض ل ه Then He azwj Mentioned what Allah azwj Mighty and Majestic Preferred His azwj Guardians with, some of them over the others, so the Mighty and Majestic Said [2:253] We have made some of these Rasools to excel the others; among them are they to whom Allah Spoke, and some of them He Exalted by rank up to the end of the Verse. And He azwj Said [17:55] and We have Preferred some of the prophets above others. And He azwj Said [17:21] See how We have Made some Preferrable to others, and certainly the Hereafter is greater in Levels and greater in Preferment. And He azwj Said [3:163] There are (varying) Levels with Allah. [11:3] and Bestow His Grace on every one Endowed with merits. و ق ال ال ذ ين آم ن وا و هاج ر وا و جاه د وا ف ي س ب يل للا ب أ م وال ه م و أ ن ف س ه م أ ع ظ م د ر ج ة ع ن د للا و ق ال ف ض ل للا ال م جاه د ي ن ع ل ى ال قاع د ين أ ج را ع ظ يما د ر جات م ن ه و م غ ف ر ة و ر ح م ة و ق ال ل ي س ت و ي م ن ك م م ن أ ن ف ق م ن ق ب ل ال ف ت ح و قات ل أ ولئ ك أ ع ظ م د ر ج ة م ن ال ذ ين أ ن ف ق وا م ن ب ع د و قات ل وا And He azwj Said: [9:20] Those who believed and fled (their homes), and strove hard in Allah's Way with their property and their own selves, are much higher in rank with Allah. And He azwj Said [4:95] and Allah shall Grant to the strivers above the holders back a Mighty Recompense [4:96] (High) Levels from Him and Forgiveness and Mercy. And He azwj Said [57:10] not alike among you are those who spent before the victory and fought (and those who did not): they are more exalted in rank than those who spent and fought afterwards. و ق ال ي ر ف ع للا ال ذ ين آم ن وا م ن ك م و ال ذ ين أ وت وا ال ع ل م د ر جات و ق ال ذل ك ب أ ن ه م ل ي ص يب ه م ظ م أ و ل ن ص ب و ل م خ م ص ة ف ي س ب يل للا و ل ي ط ؤ ن م و ط ئا ي غ يظ ال ك ف ار و ل ي نال ون م ن ع د و ن ي ل إ ل ك ت ب ل ه م ب ه ع م ل صال ح و ق ال و ما ت ق د م وا ل ن ف س ك م م ن خ ي ر ت ج د و ع ن د للا و ق ال ف م ن ي ع م ل م ث قال ذ ر ة خ ي را ي ر و م ن ي ع م ل م ث قال ذ ر ة ش ر ا ي ر And He azwj Said [58:11] Allah will Exalt those of you who believe, and those who are given knowledge, in high Levels. And He azwj Said [9:120] this is because there afflicts them not thirst or fatigue or hunger in Allah's Way, nor do they tread a path which enrages the unmomins, nor do they attain from the enemy what they attain, but a good work is written down to them on account of it. And 15 out of 50

Said [2:110] and whatever good you send ahead for yourselves, you shall find it with Allah. And He azwj Said [99:7] So. he who has done an atom's weight of good shall see it [9:8] And he who has done an atom's weight of evil shall see it. He azwj ف ه ذ ا ذ ك ر د ر ج ات ا ل يم ان و م ن از ل ه ع ن د للا ع ز و ج ل. So this is a mention of the levels of the Emān and its status in the Presence of Allah azwj Mighty and Majestic. 11 Chapter 20 Levels of the Emān ب اب د ر ج ات اإل يم ان ع د ة م ن أ ص ح اب ن ا ع ن أ ح م د ب ن أ ب ي ع ب د للا ع ن ال ح س ن ب ن م ح ب وب ع ن ع م ار ب ن أ ب ي ا ل ح و ص ع ن أ ب ي ع ب د للا ( عليه يم ان ع ل ى س ب ع ة أ س ه م ع ل ى ال ب ر و الص د ق و ال ي ق ين و الر ض ا و ال و ف اء و ال ع ل م و ع ز و ج ل و ض ع ا ل الس لم ) ق ال إ ن للا ال ح ل م ث م ق س م ذ ل ك ب ي ن الن اس ف م ن ج ع ل ف يه ه ذ الس ب ع ة ا ل س ه م ف ه و ك ام ل م ح ت م ل و ق س م ل ب ع ض الن اس الس ه م و ل ب ع ض الس ه م ي ن و ل ب ع ض الث ل ث ة ح ت ى ان ت ه و ا إ ل ى الس ب ع ة A number of our companions, from Ahmad Bin Abu Abdullah, from Al Hassan Bin Mahboub, from Ammar Bin Abu Al Ahows, (It has been narrated) from Abu Abdullah asws havings said: Allah azwj Mighty and Majestic Places the Emān to be upon seven portions upon the righteousness, and the truthfulness, and the conviction, and the agreeability, and the loyalty, and the knowledge, and the forbearance. Then He azwj Distributed that between the people. So the one in whom He azwj Made these seven portions to be, so he would be of perfect potential (of achieving the complete Emān). And He azwj Distributed such that one portion to be for some of the people, and for some, the two portions, and for some, the three, until ending to the seven (portions). ث م ق ال ل ت ح م ل وا ع ل ى ص اح ب الس ه م س ه م ي ن و ل ع ل ى ص اح ب الس ه م ي ن ث ل ث ة ف ت ب ه ض وه م ث م ق ال ك ذ ل ك ح ت ى ي ن ت ه ي إ ل ى الس ب ع ة. Then he asws said: Do not burden upon the owner of the one portion with (the obligations of) two portions, nor upon the owner of the two portions, with the three, so you would break them. Then he asws said: It is like that until it ends up to the seven. 12 أ ب و ع ل ي ا ل ش ع ر ي ع ن م ح م د ب ن ع ب د ال ج ب ار و م ح م د ب ن ي ح ي ى ع ن أ ح م د ب ن م ح م د ب ن ع ي سى ج م يعا ع ن اب ن ف ض ال ع ن ال ح س ن ب ن ال ج ه م ع ن أ ب ي ال ي ق ظ ان ع ن ي ع ق وب ب ن الض ح اك ع ن ر ج ل م ن أ ص ح اب ن ا س ر اج و ك ان خ اد ما ل ب ي ع ب د للا ( عليه الس لم ) ق ال ب ع ث ن ي أ ب و ع ب د للا ( عليه الس لم ) ف ي ح اج ة و ه و ب ال ح ير ة أ ن ا و ج م اع ة م ن م و ال يه ق ال ف ان ط ل ق ن ا ف يه ا ث م ر ج ع ن ا م غ ت م ي ن Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, altogether from Ibn Fazzal, from Al Hassan Bin Al Jaham, from Abu Al Yaqteen, from Yaqoub Bin Al Zahhaq, 11 Al Kafi V 2 The Book Of Belief and Disbelief CH 19 H 1 12 Al Kafi V 2 The Book Of Belief and Disbelief CH 20 H 1 16 out of 50

(It has been narrated) from a man from our companions, Sirraj, and he was a servant of Abu Abdullah asws who said, Abu Abdullah asws sent me regarding a need and he asws was at Al-Hira, I and a group of his asws slaves. So we went regarding it. Then we returned gloomy. ق ال و ك ان ف ر اش ي ف ي ال ح ائ ر ال ذ ي ك ن ا ف يه ن ز و ل ف ج ئ ت و أ ن ا ب ح ال ف ر م ي ت ب ن ف س ي ف ب ي ن ا أ ن ا ك ذ ل ك إ ذ ا أ ن ا ب أ ب ي ع ب د للا ( عليه الس لم ) ق د أ ق ب ل ق ال ف ق ال ق د أ ت ي ن اك أ و ق ال ج ئ ن اك ف اس ت و ي ت ج ال سا و ج ل س ع ل ى ص د ر ف ر اش ي ف س أ ل ن ي ع م ا ب ع ث ن ي ل ه ف أ خ ب ر ت ه ف ح م د للا He said, And my bed was in Al-Ha er which we had lodged in. So I went and I was in a (gloomy) state, so I threw myself (on the bed). So while I was like that when I was with Abu Abdullah asws who had come over. So he asws said: I asws have come to you, or he asws said: We asws have come to you. So I sat up straight, and he asws sat upon the middle of my bed. So he asws asked me about what he asws had sent me for, so. I informed him asws. So he asws Praised Allah azwj. ث م ج ر ذ ك ر ق و م ف ق ل ت ج ع ل ت ف د اك إ ن ا ن ب ر أ م ن ه م إ ن ه م ل ي ق ول ون م ا ن ق ول ق ال ف ق ال ي ت و ل و ن ا و ل ي ق ول ون م ا تق ول ون ت ب ر ء و ن م ن ه م ق Then there flowed a mention of a group of people, so I said, May I be sacrificed for you asws! We disavow from them. They are not saying (believing) in what we are saying (believing in). So he asws said: (If) they were befriending us asws and not saying what you are saying, you would be disassociating from them? ال ق ل ت ن ع م ق ال ف ه و ذ ا ع ن د ن ا م ا ل ي س ع ن د ك م ف ي ن ب غ ي ل ن ا أ ن ن ب ر أ م ن ك م ق ال ق ل ت ل ع ن د ن ا أ ف ت ر ا اط ر ح ن ا ق ال ق ل ت ل و للا ج ع ل ت ف د اك م ا ن ف ع ل ج ع ل ت ف د اك ق ال و ه و ذ ا ع ن د للا م ا ل ي س I said, Yes. He asws said: So since that which is with us asws is not what is with you, so it would be befitting for us asws what we asws disassociate from you? I said, No, may I be sacrificed for you asws! He asws said: And since that which is with Allah azwj is what is not with us asws, so what is your view, should we asws drop it? I said, No, by Allah azwj, may I be sacrificed for you asws! What should we do? ق ال ف ت و ل و ه م و ل ت ب ر ء وا م ن ه م إ ن م ن ال م س ل م ين م ن ل ه س ه م و م ن ه م م ن ل ه س ه م ان و م ن ه م م ن ل ه ث ل ث ة أ س ه م و م ن ه م م ن ل ه أ ر ب ع ة أ س ه م و م ن ه م م ن ل ه خ م س ة أ س ه م و م ن ه م م ن ل ه س ت ة أ س ه م و م ن ه م م ن ل ه س ب ع ة أ س ه م said: So befriend them and do not disassociate from them. From the Muslims, there is the one from him there is one portion, and from them is the one for whom there are two portions, and from them is the one for whom there are three portions, and from them is the one for whom there are four portions, and from them is the one for whom there are five portions, and from them is the one for him there are six portions, and from them is the one for whom there are seven portions. He asws ف ل ي س ي ن ب غ ي أ ن ي ح م ل ص اح ب الس ه م ع ل ى م ا ع ل ي ه ص اح ب الس ه م ي ن و ل ص اح ب الس ه م ي ن ع ل ى م ا ع ل ي ه ص اح ب الث ل ث ة و ل ص اح ب الث ل ث ة ع ل ى م ا ع ل ي ه ص اح ب ا ل ر ب ع ة و ل ص اح ب ا ل ر ب ع ة ع ل ى م ا ع ل ي ه ص اح ب ال خ م س ة و ل ص اح ب ال خ م س ة ع ل ى م ا ع ل ي ه ص اح ب الس ت ة و ل ص اح ب الس ت ة ع ل ى م ا ع ل ي ه ص اح ب الس ب ع ة So it is not befitting that the owner of the one portion be burdened with what is upon the owner of the two portions, nor the owner of the two potions by what is upon the owner of the three, nor the owner of the three by what is upon the owner of the four, 17 out of 50