Usul al-Kafi

Book 1: The Book of Intellect [Reason] and

Ignorance
Chapter 1
Traditions 1to 27
Intellect [reason] and ignorance
Those who do not understand God have no fear of Him and they
never look for guidance and intellect from Him. Their hearts do not
establish any firm gnosis about God with awareness in their hearts.
Those who are not blessed with intellect always feel the awareness
of God that could acknowledge the truth about God in their hearts.
No one can be like this except those whose deeds conform to their
words. Further their private and public activities agree with each
other. This is because God the Almighty never guides the innate
reason, except what comes out of it through deeds and words.

The Imam (p) continued his discourse:

Imam Ali (p) used to say: God was never worshipped better than
on the basis of deductive reasoning and the reasoning faculty of a
man cannot achieve perfection without certain characteristics in
him: immunity from disbelief and evil, expectation of guidance
and virtue, giving away in charity of everything in excess of the
bare necessities of life, abstinence from vain gossip, availing
worldly goods just sufficient for subsistence, insatiable craving for
knowledge, preference for humiliation before God over vain glory
before fellow beings, preference for the love of meekness over
pride, considering ordinary favours of others as great and his own
great favours to others as mere trifles, and also considering all
others better than himself and thinking his own self as much
inferior to others, and these are the last words on this subject.

O Hisham, a wise man never tells a lie in spite of extreme

temptation.
O Hisham, he who has no courtesy has no religion and he who has
no reason has no courtesy. The greatest man is he who never
equates himself with the worldly life. Your bodies cannot be sold
except in exchange for Paradise, therefore, do not sell yourself for
anything less than Paradise.

The Imam (p) further continued:

Imam Ali (p) said that the sign of a wise man is that he has three
characteristics:
a. he replies whenever he is queried,
b. speaks with confidence when all others are at a loss to say
anything, and
c. tenders advice which is good for his people.
Anyone who does not posses these three characteristics is stupid.
He said that one who does not possess all these three qualities or at
least one of them should not occupy the president’s chair at a
meeting and the one who does not have any of these qualifications
yet sits in that chair, is stupid.

Then Imam Jafar as-Sadiq (p) quoted Imam al-Hasan (p):

 Usul al-Kafi
Book 2: The Book of Excellence of
Knowledge
Chapter 1
Traditions 28 to 34
The duty and obligation of attainment of
knowledge
28. Prophet Muhammad (p): Attainment of knowledge
is the duty of every Muslim. Lo! God loves those who
have a yearning for knowledge. (B2, C1, T1)

29. Imam Musa al-Kazim (p) was asked: Is it all right

for men not to put questions, the answers to which
are not necessary for them?
The Imam (p): Certainly not.(B2, C1, T3)

30. Imam Ali (p): O you people, you must know that
perfection in learning the real values of religion lies in
seeking knowledge and acting according to it. Beware
that acquiring knowledge is much more essential for
you than seeking wealth. Wealth, the means of your
sustenance in this physical life, is earmarked and
guaranteed for you by the One who is Just (God) and
it is bound to reach you. But, seek knowledge from
those who possess it. (B2, C1, T4)

31. Imam Jafar as-Sadiq (p) quoted the Prophet

Muhammad (p): Seeking knowledge is essential.
According to another tradition, Imam Jafar as-Sadiq
(p) quoted the Prophet Muhammad (p): Acquiring
knowledge is incumbent upon each and every
Muslim. Beware; God loves those who strive to
acquire it.(B2, C1, T5)

32. Imam Jafar as-Sadiq (p): Learn religious

jurisprudence. Any one among you who does not
become proficient in religious jurisprudence is a
rustic. God said: …Let them devote themselves to the
study of religion and warn their comrades when they
return to them so that they may guard themselves
against evil (Q, 9:122).(B2, C1, T6)

33. Imam Jafar as-Sadiq (p): It is incumbent upon you

to learn the jurisprudence of the religion of God, You
should not be like the Bedouin Arabs. On the Day of
Judgment God will not even look at the person who
does not acquire the knowledge of jurisprudence of
the religion, nor will He sanctify his deeds.(B2, C1,
T7)

34. Imam Jafar as-Sadiq (p), in order to stress the

 Usul al-Kafi
Book 2: The Book of Excellence of
Knowledge
Chapter 2
Traditions 35 to 43
Excellence of Knowledge and Eminence of
Scholar
35. Imam Musa al-Kazim (p): While the Prophet
Muhammad (p) was entering a mosque, he saw a
person surrounded by a huge crowd.
Prophet Muhammad (p): Who is this person?
The Prophet (p) was told: This person is an ‘Allamah’
(a scholar).
The Prophet (p): Who is an Allamah?
The Prophet (p) was told: Allamah is a person who is
most learned among all people about the lineage
(family tree) of the Arabs and the historical events of
the pre-Islamic era and an erudite Arabic poet.
The Prophet (p): Ignorance of this kind of knowledge
will not discredit anyone and will not be profitable to
anyone who possesses it. True knowledge is of three
kinds:
a. Knowledge of the fundamental verses (of the Noble
Quran, 3:7),
b. Knowledge of the requirements of equity and
moderation, and
c. Knowledge of the Islamic code (as-Sunnah). The
rest is additional excellence.(B2, C2, T1)

37. Imam Jafar as-Sadiq (p): When God wants to

favour any of His servants; He bestows upon him the
knowledge of religious jurisprudence.(B2, C2, T3)
38. Imam Muhammad al-Baqir (p): Excellence, nay
super-excellence, lies in the knowledge of religious
jurisprudence, patience in adversity and regulation of
expenses.(B2, C2, T4)

39. Imam Jafar as-Sadiq (p): Learned men are the

custodians (of religious knowledge), the pious ones
are the fortresses (who safeguard against invasions)
and the vicegerents (of the prophets) are the leaders
(of the believers).
According to another tradition,
The Imam (p) said: The scholars are beacons of light,
the pious are fortresses and the vicegerents are
leaders.(B2, C2, T5)

40. Imam Jafar as-Sadiq (p) addressing Basheer, a

believer: O Basheer, remember that those of our
community who do not attain the knowledge of
 Usul al-Kafi
Book 2: The Book of Excellence of
Knowledge
Chapter 3
Categories of people
44. 1. Imam Ali (p): After the demise of Prophet Muhammad (p)
people chose three types of persons as their religious leaders and
guides. Firstly, the scholars on the right path guided by God and to
whom God has imparted so much knowledge that he is totally
independent of other scholars. Secondly, the ignorant one who
pretends to be a scholar and has no knowledge at all and (in spite
of it) he boasts of his knowledge. (third category) The world
attains knowledge from a learned scholar who is on the right path
guided by God. He will attain Salvation and (apart from these three
categories) the pretender is doomed to perish and the one who
spreads falsehood regarding religious matters will be absolutely
disappointed.(B2, C3, T1)

45. 2. Imam Jafar as-Sadiq (p): There are three kinds of people: the
Scholars, the Seekers of Knowledge and the Scum of
Humanity.(B2, C3, T2)

46. 3. Imam Jafar as-Sadiq (p): Be either a learned person or a

student or be in affinity with the learned people and never join any
fourth category, otherwise you will perish.(B2, C3, T3)

47.4 Imam Jafar as-Sadiq (p): People consist of three categories:

the learned scholars, the students and the rubbish. We are the
learned scholars, our Shias are students (the seekers of knowledge)
and the rest are rubbish (a liability to humanity).(B2, C3, T4)

Usul al-Kafi
Book 2: The Book of Excellence of
Knowledge
Chapter 4
Divine rewards for the learned and the
students
48. 1. Prophet Muhammad (p): One who travels in search of
knowledge, God paves his way towards Paradise and the angels
spread their wings for him to express their pleasure and
appreciation. Verily, all those in heaven and on earth, even the fish
in the ocean pray for his redemption. The superiority of the learned
person over the (mere) worshipper is like the brilliance of the full
moon among the stars during a moonlit night…(B2, C4, T1)

49. 2. Imam Muhammad al-Baqir (p): If anyone of you imparts

some knowledge to someone else, his reward will be equivalent to
the reward of the students (to whom he has imparted the
Knowledge) and he will earn the respect of the students. Attain
knowledge, therefore, from those who are the custodians of
knowledge and impart this knowledge to your brothers like the
learned scholars have imparted it to you.(B2, C4, T2)

50. 3. Imam Jafar as-Sadiq (p): One who encourages anyone to

attain righteousness will be rewarded as if he himself had acted on
it.
Elaborating this idea, the Imam (p) said that one, who has been
taught by someone, in turn teaches someone else, then he and the
original teacher will both be rewarded, and if the teacher dies he
will continue to be rewarded for the good deeds of his
disciples.(B2, C4, T3)

51. 4. Imam Muhammad al-Baqir (p): Anyone who teaches a

chapter (from the Noble Quran) will get a reward equivalent to that
of one who acts according to that guidance and there will be no
reduction in the reward of anyone of them…(B2, C4, T4)

52. 5. Imam Zainul Abideen (p): If people knew the worth of

acquiring knowledge, they would have done so even at the cost of
a bleeding heart and by diving in stormy waves. Verily, God, the
Glorious and the Elevated One, revealed to Prophet Daniyal
(Daniel) (p): The most detestable of My servants is the ignorant
one, who underrates the learned men and ceases to follow their
footsteps. The most beloved among my servants is the one who
wards off evil by seeking My maximum rewards, remains in
contact with the learned men, follows the forbearing and accepts
the advice of the sages.(B2, C4, T5)
53. 6. Imam Jafar as-Sadiq (p): He who acquires knowledge and
acts on it and imparts it to others is proclaimed in Heavens as the
‘Great One’, and it is said about him that he acquired knowledge in
the way of God, acted upon it and disseminated it for the sake of
God.(B2, C4, T6)
 Usul al-Kafi
Book 2: The Book of Excellence of
Knowledge
Chapter 5
Attributes of the religious scholars
54. 1. Imam Jafar as-Sadiq (p): Acquire knowledge of religion and
adorn it with forbearance and reverence. Be humble to those whom
you give knowledge and also to those from whom you receive it.
Do not enter the fold of harsh tempered scholars; otherwise your
good deeds will be washed away by your evil acts.(B2, C5, T1)

55. 2. Commenting on the verse: …Verily, of the servants of God it

is those who possess knowledge that fear Him… (Q,35:28) Imam
Jafar as-Sadiq (p) said: Those who possess knowledge means those
whose actions verify their words; and those whose deeds do not
corroborate their words are not among the learned ones.(B2, C5,
T2)

56. 3. Imam Ali (p): Hearken! I will tell you about a religious
scholar who is erudite in the real sense of the word. He does not
make people despair of the Mercy of God and does not let them
feel immune from the chastisement of God and does not allow
them to commit sins and does not give up the recitation of the
Noble Quran due to his temptation for something else. Beware!
There is no virtue in knowledge that is devoid of understanding.
Beware! There is no virtue in the recitation of the Noble Quran
without pondering. Beware! There is no virtue in worship that is
devoid of meditation.(B2, C5, T3)

57. 4. Imam Ali ar-Reza (p): Forbearance and Silence are among
the signs of religious knowledge.
Translator’s note: In the tradition quoted above, silence means
refraining from unnecessary gossip and superfluous talk.(B2, C5,
T4)

58. 5. Imam Ali (p): The heart of a learned person is fortified

against stupidity and inadvertence.
Translator’s note: The word ‘heart’ used here figuratively denotes
‘mind’ or ‘mental process’ or ‘reasoning faculty’. This figurative
use of the word ‘heart’ is very common in the Arabic
language.(B2, C5, T5)

59. 6. Prophet Isa (Jesus) (p) addressing his disciples: I have a

desire which I want you to fulfill.
The Disciples: Take it as fulfilled (rest assured we are at your
service).
Prophet Isa (p) got up and washed their feet.
The Disciples: O Spirit of God, we are more fit to serve you like
this.
Prophet Isa (p): The fittest person to serve the people is the learned
person. I have acted with humility like this so that after I am gone
you may also behave humbly with people as I have behaved with
 Rights and privileges of a scholar

61. 1. Imam Ali (p): Among the rights and privileges of a learned
scholar is that you should not bother him with too many questions
and do not pull at his clothes in order to attract his attention and
when you visit him in the presence of others, greet all of them after
your special compliments to him and always sit facing him and not
behind him. Avoid gesturing with your hands and eyes in his
presence, do not indulge in lengthy talk and do not start telling him
that such and such persons have been talking against him
(repudiating his statement) and do not get irritated in case his
discourse becomes lengthy. A learned scholar is like a palm tree
and people sit under it and wait patiently for the fruits to fall. The
rewards of a learned scholar are much more than the rewards of
one who observes fast almost every day and fights in the way of
God.(B2, C6, T1)

Death of a religious scholar

62. 3. Imam Musa al-Kazim (p): When a learned believer dies, the
angels weep over him and so do the portions of the earth on which
he used to worship God and also the doors of heaven through
which his good deeds have ascended. His death causes such a void
in Islam that nothing can fill it because the learned believers are
fortresses of Islam like the protecting walls built around a city.(B2,
C7, T3)

63. 4. Imam Jafar as-Sadiq (p): From among the believers, the
death of no believer pleases Satan (Iblis) more than the death of a
learned scholar of Islamic jurisprudence.(B2, C7, T4)
 Company of learned men

64. 1. Luqman (p) addressing his son: O son, be on the look out for
choosing groups of people. If you see a group of people talking
about God, the Glorious, the Powerful, then sit with them. Your
knowledge will be renewed if you are aware of the subject matter
of their discussion. And if you are not aware, then their discussion
will educate you. Maybe God covers them with His mercy and you
are included among them. And if you see a group of people not
remembering God then do not sit with them because you will not
be benefited if you are aware of their topic and if you are ignorant,
your ignorance will increase and maybe God inflicts on them His
chastisement and you get included in them.(B2, C8, T1)

65. 2. Imam Musa al-Kazim (p): Having discourses with a learned

scholar even on garbage dumps is better than a conversation with
an uneducated one on elegant carpets.(B2, C8, T2)
66. 3. Prophet Muhammad (p) said that the disciples asked Prophet
Isa (Jesus) (p): O Spirit of God, whose company should we keep?
Prophet Isa (p): The one who reminds you of God, whose
discourses enhance your knowledge and whose activities persuade
you to prepare for the Hereafter.(B2, C8, T4)

67. 5. Imam Muhammad al-Baqir (p): For me a session with one

on whose integrity I rely most is better than having done good
deeds for a whole year.(B2, C8, T5)

Seeking information from a learned person

68. 2. Imam Jafar as-Sadiq (p): People indeed perish because they
do not ask questions.(B2, C9, T2)

69. 3. Imam Jafar as-Sadiq (p): Verily this knowledge (of religion)
is under a lock; the keys to which are questions.(B2, C9, T3)

70. 5. Prophet Muhammad (p): Woe unto him who does not
acquaint himself every Friday with religious matters in order to
renew his bond with God and does not ask questions relevant to his
religion.(B2, C9, T5)

71. 6. Prophet Muhammad (p): Academic discussions among my

servants are a means of enlivening the hearts provided their aim is
to understand my commandments.(B2, C9, T6)

72. 7. Imam Muhammad al-Baqir (p): Mercy of God be on the

person who revives knowledge.
He was requested to explain what revival of knowledge meant.
The Imam (p): To have discussions with religious and pious
men.(B2, C9, T7)

73. 8. Prophet Muhammad (p): Get together and advise each other
and hold discussions. Such discussions refine your hearts. Hearts
become rusted like swords and their refinement lies in academic
religious discussions.(B2, C9, T8)

74. 9. Imam Muhammad al-Baqir (p): Academic discussions are

discourses and discourses are the best form of prayers.(B2, C9, T9)

Dissemination of knowledge
75. Imam Jafar as-Sadiq (p): God did not seek a
pledge from the uneducated to acquire knowledge
unless and until he had sought from the learned ones
the pledge to spread knowledge. This was so
because knowledge existed before ignorance did.(B2,
C10, T1)

76. Imam Muhammad al-Baqir (p): The Zakat

imposed on the treasure of knowledge is to impart it
to other servants of God.(B2, C10, T3)

77. Imam Jafar as-Sadiq (p) said that Prophet Isa

(Jesus) (p), while addressing Bani Israel, said: Never
address the ignorant (rustic) people at a high level of
wisdom and intellect; this will be a torture for wisdom
and intellect themselves; and do not refrain from this
kind of talk with those who are intelligent enough to
comprehend it. (B2, C10, T4)

Prohibition of speaking without knowledge

78. 1. Imam Jafar as-Sadiq (p): I warn you against
two tendencies which lead to perdition of Mankind. Do
not resort to wrong ways with respect of the Divine
Religion and do not announce your verdict on matters
which you do not know.(B2, C11, T1)

79. 2. Imam Jafar as-Sadiq (p): I warn you against

two tendencies that have caused destruction to
people. Beware of announcing your judgment on the
basis of your personal opinion before the people. And
beware of treating anything as permissible without
due knowledge.(B2, C11, T2)

80. 3. Imam Muhammad al-Baqir (p): One who

pronounces his verdict (on religious matters) before
people without due knowledge and proper guidance is
cursed by the angels of mercy as well as by the
angels of chastisement and he is also responsible for
the sin of those who act according to that verdict.(B2,
C11, T3)

81. 4. Imam Muhammad al-Baqir (p): Speak only

about what you know. Regarding what you do not
know say ‘God knows best’. Verily, a person may
single out any verse from the Noble Quran (and
interpret it wrongly) and may fall down deeper than
the distance between the Heaven and the Earth…(B2,
C11, T4)

82. 7. Imam Muhammad al-Baqir (p) was asked: What

is the right of God over His servants?
The Imam (p): They should say what they know and
maintain silence in case they do not know.(B2, C11,
T7)

83. 8. Imam Jafar as-Sadiq (p): Verily God, the

Mighty, the Majestic, has especially warned His
Servants in two verses of His Book. Firstly, that they
should not say anything without definite knowledge
and that they should never insist on what they do not
know.
The Imam (p) then quoted two verses of the Noble
Quran which are as follows:
 Acting without proper knowledge

85. Imam Jafar as-Sadiq (p): One who acts without

proper insight is like a wanderer who has gone astray
due to lack of knowledge. His speed only increases
his distance from his destination.(B2, C12, T1)

86. Imam Jafar as-Sadiq (p): God does not approve

the action of any one without his insight and mere
insight means nothing without action. Insight leads a
person to proper action. Insight means nothing
without proper action. Lo, the conviction of one
interacts with the conviction of the other.(B2, C12, T2)

Application of knowledge
87. Prophet Muhammad (p): There are two kinds of
learned men. The one who acts according to his
knowledge will be delivered (from chastisement in the
Hereafter). The other who ignores his knowledge is
destined to perish. Even the dwellers of Hell will be
tortured due to the stench emanating from the burning
body of the learned person who ignored his
knowledge. The most repentant and frustrated among
the dwellers of Hell will be the person who guided a
servant of God towards the path of God and the latter
accepted this guidance from him and obeyed God
and therefore God sent him to Paradise but, he who
showed him the path will be sent to hell because he
ignored his knowledge and acted according to his
carnal desires and high ambitions. The pursuit of evil
desires becomes a hurdle in the right path and
unwarranted ambitions make one indifferent to the life
hereafter.(B2, C13, T1)

88. Imam Jafar as-Sadiq (p): Knowledge goes with

action. One who knows acts on it, and one who acts
possess knowledge. Knowledge invites one towards
action. If the call is accepted, knowledge stays, and if
it is rejected knowledge departs.(B2, C13, T2)

89. Imam Jafar as-Sadiq (p): If a learned person does

not act according to his knowledge, his sermons and
preaching slip away from the hearts of the listeners
like rain water slips from a smooth, sloping stone.(B2,
C13, T3)

90. A believer approached Imam Zainul Abideen (p)

and asked certain questions. The Imam answered
every question.
The believer came again and asked similar questions.

The Imam then said: It is written in the Injeel (Bible):

‘Do not seek knowledge of what you do not know until
you have acted on what you have already learnt,
because the knowledge which is not put into practice
only enhances the disbelief of the knower and his
remoteness from God.’(B2, C13, T4)
Making knowledge a means of livelihood
92. Prophet Muhammad (p): The cravings of two
kinds of people can never be satiated; the seeker of
worldly gains and the seeker of knowledge. One, who
limits his worldly gains to what God has permitted,
finds peace; and the one, who achieves worldly
pleasures by unlawful means, meets his doom unless
he repents and turns away from evil. One, who
acquires knowledge from someone worthy of it and
matches his deeds with it, secures salvation; one who
intends to gain worldly pleasures only, that will be his
only share.(B2, C14, T1)

93. Imam Jafar as-Sadiq (p): One who acquires

knowledge of Hadith (Research, Examination,
Compilation and scrutiny of the chain of narrators of
the sayings of the Prophet Muhammad (p) and his
vicegerents with a view to assessing the authenticity
and credibility of the sayings, generally called
‘Traditions’) to earn worldly gains will have them in
this life and he who aims at the good of the Hereafter
will be rewarded by God with the good things of this
life as well as of the Hereafter.(B2, C14, T2)

94. Imam Jafar as-Sadiq (p): Anyone who intends to

attain knowledge of traditions for worldly gains shall
have no share (of Divine Rewards for attaining this
knowledge) in the Hereafter.(B2, C14, T3)

95. Imam Jafar as-Sadiq (p): If you see any learned

person in love with this world, is hostile to your
religion, because all lovers are obsessed with the
things they love. God revealed to Prophet Dawood
(David) (p) said: ‘Do not let any learned man who is
obsessed with this world intervene between Me and
you because he will become a hurdle in the way of
your love for Me. Such people are highway robbers
for My servants seeking My pleasure. The minimum
punishment for them is that I deprive their hearts of
the ecstasy of their communion with Me.’(B2, C14,
T4)

96. Prophet Muhammad (p): Religious scholars are

the trustees of the prophets so long as they do not
Accountability of the religious scholars and
its severity

98. Imam Jafar as-Sadiq (p): Seventy sins of an

ignorant person will be forgiven before one single sin
of a learned person (is forgiven).(B2, C15, T1)

99. Imam Jafar as-Sadiq (p): Prophet Isa (Jesus) (p)

said: Woe be unto the wrong-doing scholar! How
severely the flames of Hell will envelop him.(B2, C15,
T2)

100. Imam Jafar as-Sadiq (p) pointing his hand

towards his throat: When the last breath reaches
here, the time for repentance for the learned men will
be over.
Then the Imam (p) quoted the verse: Verily, God
would accept the repentance of those who commit
wrong deeds in ignorance and then are quick to
repent…. (Q, 4:17)(B2, C15, T3)

101. Imam Muhammad al-Baqir (p) Commenting on

the verse: Then they will all be thrown headlong
therein (Hell) along with their followers who went
astray (Q, 26:94) said: There are people who speak
highly about equity and justice in mere words and
then act against it.(B2, C15, T4)

Gems strewn
102. Imam Ali (p): Refresh your minds with marvels of
wisdom because minds too get tired as your bodies
do.(B2, C16, T1)

103. Imam Ali (p): O seeker of knowledge! Numerous

are the advantages of knowledge. The head of
knowledge (if knowledge is personified as a human
being) will be humility, its eyes will be immune from
jealousy; its ears will be understanding (the truth and
justice); its tongue will be truthfulness; its security lies
in visiting the learned scholars; its ambitions will be to
establish (universal) peace; its wisdom will be piety;
salvation will be its final abode; its health will be its
leader; faithfulness will be its mount; sweet talk will be
its ammunition; its sword will be the acceptance of the
Will and Pleasure of God; its bow (and arrow) will be
sympathy and hospitality; its army will be its good
manners; its treasures will be its refraining from sins;
its sustenance will be its good manners; its meekness
will be its beverage (to quench his thirst during his
journey); its guide will be the Divine Guidance and its
comrades will be the love of virtues.(B2, C16, T2)

104. Prophet Muhammad (p): The most able adviser

for the faithful is knowledge, the noblest adviser of
knowledge is forbearance, the best adviser of
forbearance is kindness and the most competent
adviser of kindness is patience.(B2, C16, T3)

105. A believer asked Prophet Muhammad (p): O

Prophet of God, what is knowledge?
The Prophet (p): Silence (refraining from unnecessary
gossip).
The Believer: Then what?
The Prophet (p): To listen (to the learned).
The Believer: Then what?
The Prophet (p) said: To memorize (what he has
heard).
The Believer: Then what?
The Prophet (p): Act on it.
The Believer: Then what?
The Prophet (p): To disseminate it.(B2, C16, T4)
Quoting Books and Traditions
111. Imam Jafar as-Sadiq (p) commenting on the
verse: …Who hear advice and follow the best
thereof… (Q, 39:18) said: It is the person who hears
the tradition and conveys it to others without
tampering with it.(B2, C17, T1)

112. Imam Jafar as-Sadiq (p) was told by a narrator of

tradition: May I elaborate or abridge the traditions
slightly (which I hear from you) while conveying it to
others?
The Imam (p) said: There is no harm in it so long as
you keep the meaning and substance of the traditions
unchanged.(B2, C17, T2)

113. Imam Jafar as-Sadiq (p) was told by a believer: I

hear something from you and then attempt to convey
it exactly as I have heard but I fail.
The Imam (p): Do you do it intentionally?
The Believer: No.
The Imam (p): Do you intend to convey the real
intention?
The Believer: Yes.
The Imam (p): Then, there is no harm.(B2, C17, T3)

114. Imam Jafar as-Sadiq (p) was told by a narrator of

traditions: I hear traditions from you but I narrate them
(to others) on the authority of your father (Imam
Muhammad al-Baqir (p)). Again, I hear traditions from
your father but narrate them to others on your
authority.
The Imam (p): Both ways it is correct. There is nothing
wrong in it. But I shall appreciate if you narrate the
traditions on the authority of my father. …(B2, C17,
T4)

115. Imam Jafar as-Sadiq (p): Put it in writing because

you may not remember it (unless you write it
down).(B2, C17, T9)

116. Imam Jafar as-Sadiq (p): Treasure your books

because you will always be in need of them.(B2, C17,
T10)

117. Imam Jafar as-Sadiq (p): Write down and spread

 Tradition 120
Blind following

120. Imam Jafar as-Sadiq (p) was requested to

comment on the verse: They have taken their
religious leaders and their monks as their overlords
besides God… (Q, 9:31)
The Imam (p) explained: By God! They (the religious
leaders and monks) never asked them (the
Christians) for their worship. Had they invited them,
they would never have responded positively. Actually
the leaders and monks have pronounced lawful what
was unlawful and vice versa. Thus, they (Christians)
worship them unknowingly (by following their
innovations).(B2, C18, T1)

Traditions 121 to 135

Innovations*, guesswork and analogies
* The term ‘innovations’ means any kind of change,
amendment, deviation, abrogation or addition,
however small it may be. Any change in the original
teachings of Islam revealed by God, on the basis of
any kind of logic, argument or guesswork whatsoever
is strictly forbidden. The framework of Islam has been
created by God and is, therefore, perfect. No one,
however qualified, is competent to gauge the secrets
of the Divine Commandments of God, the All-wise
and the Just.

121. Prophet Muhammad (p): Whenever innovations

appear in my people, then the religious scholars must
rise to the occasion and make their true knowledge
manifest and may the curse of God fall on one who
does not do so.(B2, C19, T2)

122. Prophet Muhammad (p): One who glorifies an

innovator is virtually demolishing (the edifice of)
Islam.(B2, C19, T3)
123. When Prophet Muhammad (p) refused to
approve the repentance of a heretic.
He was asked: And why is it so, O Prophet of God?
The Prophet (p): Because, the infatuation with heresy
has taken root in their hearts.(B2, C19, T4)

124. Prophet Muhammad (p): Against every deviation

from or innovation in the authentic framework of Islam
which spreads after my demise, intended to weaken
the faith (of the believers), a defender from my
descendants will rise to the occasion who will be
(divinely) entrusted to defend the original values of
religion. He will speak on behalf of the weak.
Therefore, all of you who have eyes be careful and
stick to your reliance on God.(B2, C19, T2)

125. Imam Jafar as-Sadiq (p): People, who believe in

speculation, search for knowledge on the basis of
speculations and surmises. These speculations and
surmises only take them further away from the truth.
The Religion of God has nothing to do with
surmises.(B2, C19, T7)
 Chapter 20
Refer to the Noble Quran or the Prophet (p)
for every problem

136. 1. Imam Jafar as-Sadiq (p): Verily, God, the Glorious, the
Elevated, has revealed the quintessence of everything in the Noble
Quran and by God! He has not omitted anything which His
servants may need to the extent that no one can say: Would that it
had been revealed in the Noble Quran, because that has already
been revealed.

137. 2. Imam Muhammad al-Baqir (p): God, the Most High, has
not left out anything which the Community, the Muslims, the
followers of Prophet Muhammad (p) need; and explained exact
interpretations of the same to His Prophet (p). He has also
prescribed specific limits for everything and set signposts for
guidance to the destinations and also specified penalties for those
who transgress (these limits).

138. 4. Imam Jafar as-Sadiq (p): There is nothing which has not
been mentioned in the Book or in Sunnah (the way of Prophet
Muhammad (p)).

139. 5. Imam Muhammad al-Baqir (p) addressing a group of

believers: Whenever I say something to you, you may ask me
about its reference in the Book of God (the Noble Quran).
Then, during his discourse the Imam (p) said that Prophet
Muhammad (p) has prohibited people from indulging in gossip like
‘he said this’ and ‘this has been said about him’ and squandering
wealth, assets or capital and also from asking too many questions.
A Believer: O son of Prophet Muhammad (p), where is all this in
the Book of God?
The Imam (p): Verily, God – the Mighty, the Majestic, says: In
most of their secret talks there is no good but if one exhorts to a
deed of charity or justice or conciliation between men (secrecy is,
however, permissible)…(Q, 4:114).
140. 6. Imam Jafar as-Sadiq (p): There is not a single difference of
opinion between two persons whose solution is not given in the
Book of God, the Mighty, the Glorious. But their intelligence
cannot fathom its depth.

141. 7. Imam Ali (p): O people, verily God, the Glorious, the
Elevated, appointed His Prophet for you and sent down His book
with true guidance while you were unaware of the Book and the
One who revealed it… So, this is the Noble Quran. Ask it whatever
you have to ask. It will, however, never speak to you. I shall
inform you about it. It contains the knowledge of everything that
has passed and also that which is going to happen till the Day of
Judgment and is the final word on all matters between you and the
solution of all your differences, and if you ask me about it, I shall
certainly inform you.

142. 8. Imam Jafar as-Sadiq (p): I am the descendant of Prophet

Muhammad (p). I most thoroughly know the Book of God. In it is
mentioned the beginning of the Creation and also whatever is
going to happen till the Day of Judgment. It contains all
information about the heaven and the earth, Paradise and Hell, and
the news of all that has happened and all that is going to happen. I
know all that as if I were looking at the palm of my hand. God
says: …And We revealed the Book to you explaining everything
clearly… (Q, 16:89).

143. 10. Imam Musa al-Kazim (p) was asked: Is everything

included in the Book of God and Sunnah?
The Imam (p): Yes, everything is included in the Book and the
Sunnah.

Traditions 144 to 146

Conflicting traditions
144. Imam Ali (p): There is not a single verse of the Noble
Quran that was revealed to Prophet Muhammad (p) and
which the Prophet (p) did not recite to me and dictate to me
and which I did not write down with my own hands.(B2,
C21, T1)

145. 7. Imam Jafar as-Sadiq (p) was asked: What should a

person do when he finds two contradictory versions of a
tradition, one of them commanding him to do something
and the other forbidding him, and both the narrators
belonging to his community.
The Imam (p): He should wait till he is able to verify from
a reliable person. In such case it is permissible for him to
postpone action till he finds out the truth.

146. 10. A believer asked Imam Jafar as-Sadiq (p): Two

persons belonging to our people quarrelling about debt or
inheritance; refer their dispute to the ruler of the time or the
judge appointed by him. Will it be lawful for them to obey?
The Imam (p): Whoever has his dispute settled by the ruler
or the judge appointed by him, whether right or wrong, has
in fact got his dispute settled by the Taghut*. And the
profits out of that decision will be ill-gotten for him,
however lawful his ownership may be. The reason is that
he has secured the ownership through the Taghut while God
has enjoined upon people to reject his verdict. God, the
Almighty, the Sublime, said: They intend to resort to the
judgment of Taghut though they were commanded to reject
him (Q, 4:60). (Taghut is a Quranic term for a being who is
strongly rebellious and defiant to God like Nimrod and
Pharaoh.)
The Believer: Then what should they do?
The Imam (p): They should refer to one among you who is
well versed in our traditions, and has a deep insight into
imperatives, prohibitions and divine commands
communicated by us. Since I have appointed him as your
judge, they must accept him as their arbitrator. If such a
person issues a verdict according to our commands and the
person concerned does not accept it, then the person has
actually made light of the divine commands and has
rejected us. And he who rejects us actually rejects God, the
Almighty. Such a person has entered the realm of
polytheism…
 Traditions 147 to 156
Adherence to the Sunnah
147. A prominent narrator and learned person put the
following significant question to Imam Ali (p), The
Learned Person: I have heard something on the
interpretation of the Noble Quran and some of the
traditions of Prophet Muhammad (p) and the verses of the
Noble Quran from prominent and reliable narrators and
companions of the Prophet (p) and you deny their
authenticity and declare that they are null and void. Do you
think that people intentionally attribute falsehood to
Prophet Muhammad (p) and interpret the verses of Noble
Quran on the basis of their own guesswork?
Imam Ali (p) said: You have put a question. Now pay
attention to the answer.
The Imam (p) started answering the question in detail as
follows:
Verily whatever knowledge the people possess is either
right or wrong; either true or false; they interpret either
those verses (of the Noble Quran) which have abrogated
other verses or interpret the abrogated verses, they interpret
the manifest verses or the ambiguous ones, sometimes by
memory and sometimes by conjecture. Even during the
lifetime of Prophet Muhammad (p) people had the temerity
to attribute falsehood to him so much so that once the
Prophet (p) delivered a sermon on this issue. Prophet
Muhammad (p) addressed them as follows, ‘O people!
Numerous are the people who have attributed falsehood to
me. Remember, the innards of the one who attributes
falsehood to me will be stuffed with hell-fire.’
Continuing his discourse Imam Ali (p) said that the
traditions of Prophet Muhammad (p) have come to you
from four categories of narrators. There is no fifth category.
The hypocrite who falsely claims to be a believer has no
hesitation in willfully attributing a falsehood to Prophet
Muhammad (p). If people were to know that he is a
hypocrite and a liar, they will not accept a word from him
and will never believe him. But people (thought and) said,
‘This is the person who sat in the company of the Prophet
(p) and had seen him (from close quarters) and had heard
him.’ And they accepted his words without knowing his
real nature. But God has informed His Prophet (p) about
the hypocrites all that was to be told and has described all
their characteristics and, therefore, God, the Mighty, the
 The Book of Divine Unity
Chapter 1
The transitory Universe and the existence of
its creator
157. 1. Abdul Malik, an atheist from Egypt, heard about the
teachings of Imam Jafar as-Sadiq (p) and came to Medina to see
him. He was informed that the Imam (p) at that time was at Mecca.
Therefore, he proceeded to Mecca and contacted the Imam (p).
Imam Jafar as-Sadiq (p) asked him: What is your name?
Abdul Malik said: Abdul Malik
Imam Jafar as-Sadiq (p): What is your Kunniyat?
Abdul Malik: Abu Abdullah**
Means servant of the Greatest king – God
** Means father of the servant of God
The Imam (p) asked: Whose servant are you? Is he one of the kings
on this earth or of the heavens? Also, tell me about your son. Is he
the servant of the God in heaven or on earth? Your reply, in any
case, will contradict your atheism.
Abdul Malik was dumb-founded. Hisham ibn Hakam, a disciple of
the Imam Jafar as-Sadiq (p) was present at the moment.
Hisham: Why are you not replying to the Imam’s (p) question?
Abdul Malik did not like this interference and remained silent.
Imam Jafar as-Sadiq (p): Come and see me after I complete my
circumambulation of the Kaba.
Abdul Malik waited till the Imam (p) completed his
circumambulations around the Holy Kaba and then approached the
Imam (p) and sat near him. Some other people were also present at
that time.
The Imam (p): Do you know that the earth has something above it
and something beneath it?
Abdul Malik: Yes.
The Imam (p): Have you ever gone beneath the earth?
Abdul Malik: No.
The Imam (p): Do you know what is there beneath it?
Abdul Malik: No. I do not know, but I think there is nothing
beneath it.
The Imam (p): Mere thought does not amount to certainty. Have
you ever ascended to the heavens?
Abdul Malik: No.
The Imam (p): Do you know whatever is in the heavens?
Abdul Malik: No.
The Imam (p): How surprising it is that you have neither reached
East nor West. You have never gone beneath the earth nor ascended
the heavens. You have no knowledge of what is above and beneath
them and still you are prepared to discuss about them. Does a wise
person discuss a subject he does not know?
Abdul Malik was left very much impressed.
Abdul Malik: No one has talked to me with this finesse.
The Imam (p): So you are in doubt whether there is something or
not beneath the earth or in the heavens?
Abdul Malik: Probably, yes.
Is God a thing?
161. 1. Imam Muhammad al-Baqir (p) was asked: May I conceive
anything in order to understand the existence, nature and unity of
God?
Imam Muhammad al-Baqir (p): Yes, but you shall have to imagine
something which the mind cannot grasp and which has no
limitations. He is unlike anything that comes into your mind or
imagination. Nothing resembles Him, nor can any stretch of the
imagination reach Him. How can He be conceived when He is
totally different from whatever can be conceived and is the reverse
of whatever is imagined? If you want to say that God is a thing
then imagine something that cannot be encompassed by the mind
and which is without limits.

162. 2. Imam Muhammad Taqi (p) was asked: Is it possible to say

that God is a ‘thing’?
The Imam (p): Yes, provided you exclude Him from two
limitations: non-existence and similarities to other existing things.

163. 5. Imam Muhammad al-Baqir (p): God is absolutely

independent of all His creatures and all His creatures have
absolutely nothing in common with Him. And to whatsoever the
expression ‘things’ is applicable is a creature except God, the
Elevated One and God is the Creator of everything.

164. 6. An atheist requested Imam Jafar as-Sadiq (p) to define God

by asking: What is He?
Imam Jafar as-Sadiq (p): He is an entity quite unlike the other
entities (or things). Revert to this statement of mine in the sense of
assertion of absolute existence. He is a ‘Thing’ in the absolute
quintessence of the connotation without body or form. He cannot
be imagined and cannot be touched and cannot be felt through the
five senses. Perception cannot grasp Him. Age cannot enfeeble
Him and time cannot change Him.
Atheist: You say that He is All-Hearing and All-Seeing.
The Imam (p): He is All-Hearing and All-Seeing. All-Hearing
without organic mechanism (of hearing faculty) and All-Seeing
without physiological instrumentation. He hears by Himself and
sees by Himself. When I say that He is All-Hearing by Himself and
He is All-Seeing by Himself, I do not mean that He is something
and that His self is something else. I only intended to express what
was in my mind because you asked me a question and I wanted to
explain it to you.

As the subject was very delicate and abstract, the Imam (p)
explained further:
I say He is All-Hearing, but here ‘All’ does not mean that it is
composed of parts. I only wanted to explain and exemplify to you
what I had in my mind. The purpose of my statement is that He is
 God cannot be recognized except through
his Own Supreme Self

165. 1. Imam Ali (p): Recognize God through God Himself and
recognize the Apostle through his Apostleship and recognize those
vested with divine authority through their religious commands,
justice and their good deeds.

Translator’s note: Imam Ali (p) says that God has created bodies
and souls and He has no resemblance to them. He has no partners
in His creation of things, persons and the law of causality. As God
has neither body nor soul, He can be recognized through His
Supreme Self only. If we attribute the slightest likeness of any of
His creations to Him, then we have not recognized Him.
166. 2. Imam Ali (p) was asked: How did you recognize your
Lord?
Imam Ali (p): I have recognized Him through what He had
Himself recognized.
He (p) was further questioned: How has God recognized Himself?
The Imam (p): God has no likeness to any form, nor can He be felt
through the senses, nor imagined by analogy with Mankind. He is
near us in spite of our distance from Him. He is farthest in spite of
being nearest. He is above everything and it cannot be said that
there is anything above Him. He is in front of everything but
cannot be said to be in the front (in the sense of direction). He is
inside everything (has created and knows the essence of
everything) but not like one (material thing) into another. He
encompasses everything but not like one (material) thing
encompassing another. Glorified is He who is like this and nothing
else is like Him.

Minimum necessary knowledge about God

167. 1. Imam Ali al-Naqi (p) was asked: What is the minimum
necessary knowledge about God?
Imam Ali al-Naqi (p): Affirmation that there is no god but God.
Nothing is like Him and He is peerless and eternal, has positive
existence, is not nothingness and verily there is nothing like Him.

168. 2. Tahir ibne Hatim al-Qazwini was one of the companions of

Imam Ali ar-Reza (p) and had gone astray by becoming a Ghali
(extremist) but subsequently reformed his ideas and became firm
in his belief.
Tahir asked the Imam (p) in writing: Does the recognition of the
Creator remain inadequate and defective?
Imam Ali ar-Reza (p) wrote back: To believe in the fact that He is
eternally the All-Knowing, All-Hearing and All-Seeing and that He
is fully capable of doing whatever He wants or intends.
Imam Muhammad al-Baqir (p) was also asked the same question
by another person to whom he (p) replied: There is nothing like
Him and nothing bears any resemblance to Him. He is eternally the
All-Knowing.

The One who deserves to be worshipped

169. 2. Hisham Ibn Hakam: From which word Allah (God) has
been derived?
Imam Jafar as-Sadiq (p): O Hisham, the word Allah (God) is a
derivative of the root word ilah which means ‘one who is
worshipped’, and the one who is worshipped must necessarily be
worthy of being worshipped and the name (of the object) is
different from the object itself. Thus whoever worshipped the
name rather than its meaning has become a heathen and in reality
has worshipped nothing. And he who has worshipped the name and
the meaning together has also gone astray and has worshipped
duality. And whoever worshipped the meaning (of the name of
God) rather than the names, has worshipped Unity. This in fact is
the Unity of God. O Hisham, have you grasped this point?
Hisham: Add to my understanding.
Imam Jafar as-Sadiq (p): God has ninety-nine names. Had the
name and the named one been the same, there would have been
one God for each and every name. But God is the meaning of what
these names stand for. All the names are apart from Him. O
Hisham, bread is the name of what is eaten, and water is the name
of what is drunk, and clothe is the name of what is worn and fire is
the name of what burns.
O Hisham, have you now understood enough to enable you to
debate with our opponents and also with those who join others in
their worship of God, the Glorified and the Almighty?
Hisham: Yes.
The Imam (p): May God reward you for this and keeps you
steadfast in it…

The space and the Universe

170. 1. Imam Muhammad al-Baqir (p) was asked: Since when has
God been in existence?
Imam Muhammad al-Baqir (p): First you tell me when God did not
exist, so that I may tell you since when He has been in existence.
Glorified is He who has existed eternally and will continue to exist
eternally, the Unique, the Independent. He has never taken for
Himself either a consort or a son.

171. 2. A person from a rather distant land came to Imam Ali ar-
Reza (p) and said: I am going to ask you a question. If your reply
tallies with the answer I have in my mind, I shall accept you as my
Imam (p).
Imam Ali ar-Reza (p): Ask whatever you like.
The person: Tell me since when and how (in what state and
condition) has your Lord-Sustainer been in existence and on what
does He subsist?
The Imam (p): Verily, God, the Blessed, is above the limitations of
the passage of time – past, present and future and has created the
modality, the sense, conception and connotation of ‘how’ and is not
governed by this conception and He subsists on His own power.
The person stood up as a mark of respect to the Imam (p) and
declared: I bear witness that there is no god save God and verily
Prophet Muhammad (p) is the Messenger of God and verily Imam
Ali (p) is the vicegerent of the Prophet Muhammad (p).

172. 4. Some Jews came to their chief, Ras al-Jalut and said: This
person (Imam Ali (p)) is a great scholar. Let us go to him so that
we may ask him some questions.
They came to see him and were informed that Imam Ali (p) was in
the Government House. They waited till the Imam (p) came out.
Ras al-Jalut: We have come to ask you some questions.
Imam Ali (p): O Jew, ask whatever you want.
Ras al-Jalut: I ask you about your Lord. Since when has He been in
existence?
The Imam (p): God has ever been (eternally) without coming into
being and without being subject to any modality (can, may, might,
must and should are all modalities). He is eternal beyond quantity
and quality. The sense of ‘before’ does not apply to Him. He is
‘before’ every ‘before’ without being before, infinite and eternal.
He is above all limits and ends. He Himself is the end of all ends.
On hearing this extraordinary discourse Ras al-Jalut told his
followers: Let us get away from this place. This person is more
learned than what they say about him.

173. 5. A Jew came to Imam Ali (p) and said: I want to ask you a
question.
Imam Ali (p): O Jew, ask whatever you want.
Jew: Since when has God been in existence?
Kinship of God
175. 1. Imam Jafar as-Sadiq (p): Some Jewish Rabbis came to the
Prophet Muhammad (p) and said, “Tell us the genealogy of God.”
The Prophet Muhammad (p) did not reply for three days and then
the 112th chapter (al-Ikhlas) of the Noble Quran was revealed
which runs as under:
In the Name of God, the Beneficent, the Merciful.
1. Say: He is God, the One and Only.
2. God is absolutely independent (self-existing).
3. He begetteth not, nor is He begotten.
4. And there is none like unto Him.
The name of father and the preceding forefathers.

176. 2. Imam Jafar as-Sadiq (p) was requested to comment on the

Divine wording: Say: He is God, One and Only. God is absolutely
independent. He begetteth not, nor is he begotten. And there is
none like unto Him (Q, 112:1-4).
Imam Jafar as-Sadiq (p): These verses explain the relation of God
with His creations namely He is One, absolutely One to whom
everyone turns for help. He is eternal and totally needless and
independent. He is not under any shadow, He does not need any
protection and all things are under His shadow and under His
protection. He is in the know of every unknown and every
unknown knows Him. He is absolutely peerless. His creation is not
within Him, neither is He within His creation. He cannot be
perceived by senses nor is He perceivable. Eyesight cannot take
Him in its grip. He is very high and at the same time He is close.
He is very near and yet He is far away. If He is disobeyed, He
forgives and if He is obeyed He is Grateful (acknowledges the
obedience). The earth cannot encompass Him and the heavens
cannot hold Him. He sustains all things due to His power –
Everlasting and Eternal. He never forgets. He does not indulge in
recreations. He does not commit an error or indulge in playfulness.
There is no time lapse between His intention and its fulfillment.
His judgments are flawless and He was not begotten by anyone
who can share His hold on the universe. And there is none
comparable unto Him.

177. 3. Imam Zainul Abideen (p) was asked about the Oneness of
God.
Imam Zainul Abideen (p): Verily, God, the Mighty, the Exalted,
knew that during the last days of the world, there would be groups
of people penetrating the depths of knowledge and thought, so God
revealed the verses: Say, He is God, the One and Only… (Q,
112:1-4) and also the verses of the chapter al-Hadeed of Noble
Quran up to His words: and He is aware of whatever is in the
hearts.
Translator’s note: The verses of the 57th chapter al-Hadeed
referred to by the Imam are its first six verses, which run as
416. 3. Imam Muhammad al-Baqir (p) was asked by Humran about the
persecution of Imam Ali (p), Imam al-Hasan (p) and Imam al-Husayn
(p), and their steadfastness in the defence of the Religion of God. The
Imam (p) upon hearing this said: God, the Glorious and Exalted, had
destined these events to happen to them. They were aware of what the
future held for them. This information was given to them by the Prophet
Muhammad (p). Therefore, Imam Ali (p), Imam al-Hasan (p), and Imam
al-Husayn (p) remained steadfast. Among us whoever was told to
remain silent, did remain silent.

The birth of Imam Ali (p)

550. 1. Imam Jafar as-Sadiq (p): When Fatima Binte
Asad (p) (mother of Imam Ali (p)) came to Abu Talib
(p) (father of Imam Ali (p)) and gave him the good
news of the birth of Prophet Muhammad (p)
Abu Talib (p): Wait for thirty years and I will give you
the good news of the birth of another child like him but
he will not be a Prophet…

551. 3. Imam Jafar as-Sadiq (p): When the Prophet

Muhammad (p) was born, the palaces of Syria and
Iran came (miraculously) in the sight of Janabe
Amena (p) (mother of the Prophet (p)), Fatima Binte
Asad (p) (mother of Imam Ali (p)) came to Abu Talib
(p) and cheerfully told him what she had heard from
Janabe Amena.
Abu Talib (p): Are you surprised at this? You are going
to be the mother of the successor and vice-regent of
this new born.
552. 5. It has been reported that a narrator by the
name of Amir was having a conversation regarding
the burial of Imam Ali (p) with Imam Jafar as-Sadiq
(p).
Amir: People say that Imam Ali (p) was buried in
Rohba a locality in Koofa.
The Imam (p): No, when Imam Ali (p) departed from
this world, Imam al-Hasan carried his body to an
elevated region in Najaf and buried him there amidst
white and clean stones.
Amir says that after this conversation he went to that
place and located the spot (of the grave) with the help
of a sign. He then came back to Imam (p) and told
him all about his search.
The Imam (p): You located the right spot. May God
have mercy on you.
The Imam repeated this prayer three times.
553. 6. Abdulla bin Sinan narrates: One day Umar Bin
Yazid asked me to mount my horse. I did so and
accompanied him. When we reached Ghaza, he
stopped near a grave and asked us to dismount. We
did so. He said; this is the grave of Imam Ali (p). We
asked him, how do you know? He replied, when Imam
Jafar as-Sadiq (p) was staying in Hira, (a nearby
645. 2. Imam Jafar as-Sadiq (p) quoted Prophet Muhammad (p): Islam is like a body and
modesty is its clothing. Its beauty lies in its dignity, its benevolence is in good deeds and
its pillar is piety. Everything has a basis and the basis of Islam is love and loyalty to Ahlul
Bayt (p) (the progeny of Prophet Muhammad).(B5,C22,T2)

647. 2. Imam Ali (p): Belief has four pillars:

a. Reliance on God,
b. Leaving all matters to the will of God,
c. To remain content with the commandments of God, and
d. To obey the orders of God.(B5,C23,T2)

654. 1. Imam Ali (p): Keep your heart active and alive to remember God, leave your bed
in the nights (to offer the midnight prayers) and fear your Lord-Sustainer
God.(B5,C28,T1)

658. 5. Imam Ali (p): Meditation draws people towards virtue and encourages them to
act on it.(B5,C28,T5)

660. 5. Imam Ali (p): Belief is supported by four pillars:

a. To remain content with the will of God,
b. Reliance on God,
c. To leave your affairs to the will of God, and
d. To obey the orders of God.(B5,C29,T5)

664. 7. Imam Ali (p): A person will never enjoy the ecstasy of belief unless and until he
realises that nothing can stop whatever has been destined for him and he will never get
whatever has not been destined for him. The loss of this world which becomes a profit in
the hereafter is better in the eyes of God.(B5,C30,T7)

740. 11. Imam Ali (p): Patience is of two kinds, patience during the times of troubles and
misfortunes, and the other one is superior to it, which is patience on what God has
forbidden you from …(B5,C47,T11)

835. 6. Imam Ali (p): The sign of the person who is interested in the reward of the
hereafter is that he avoids all the transitory pleasures of this world. One, who becomes an
ascetic, is never at a loss because the reward of the hereafter is much more than the
advantages of this world. A greedy person does not get anything except the results of his
greed. He is deprived of the reward of the hereafter.(B5,C61,T6)

848. 6. Imam Ali (p): O son of Adam (p), if you intend to remain content with worldly
assets, then only a small quantity will be sufficient for you, and if you do not intend to
remain content then even all the worldly assets will not suffice for you.(B5,C63,T6)
852. 11. Imam Ali (p): One who is content with the worldly possessions which are just
sufficient for him, will be comfortable and happy. Otherwise nothing in this world will
satisfy him.(B5,C63,T11)

859. 4. Prophet Muhammad (p): God likes a good deed which is done spontaneously.

1001. 1. Imam Ali (p) quoted Prophet Muhammad (p): If any Muslim serves a group of
Muslims, God will provide him in the hereafter with servants equal in number to the
group.(B5,C89,T1)

1041. 1. Imam Jafar as-Sadiq (p) said that once while Imam Ali (p) was delivering a
sermon, a person by name Hammam, who was virtuous and righteous, and used to work
hard for the religion and was a sincere worshipper, stood up and asked Imam Ali (p): O
Commander of the Faithful, tell us about the characteristics and attributes of a believer to
enable us to recognise him.
(Imam Ali (p) described the characteristics and attributes of a believer in a lengthy
discourse and on the authority of Imam Jafar as-Sadiq (p); an excerpt from this discourse
is reported).
Imam Ali (p): He (a believer) is extremely intelligent, has a cheerful countenance and a
sorrowful heart (due to fear of God and the Hereafter), is not interested in perishable or
transient things and is desirous of everything which is good. He is neither spiteful nor
envious. He is neither quarrelsome nor abusive. He does not find fault with others or
speak ill of them in their absence. He remains silent, maintains his dignity, behaves
gently, remains steadfast and always remembers God. He is thankful to God, remains
thoughtful and is content with his poverty, has good manners and mild temper, keeps his
promises and causes minimum pain to others and does not slander or insult others. If he
laughs, he does not widen his mouth awkwardly, and when he is angry, he does not
become reckless. His laughter is a serene smile. His questions are for adding to his
knowledge, and his attention towards others is for increasing his own understanding. His
knowledge is vast. His forbearance is great. He is very sympathetic and is not a miser. He
is not hasty or fretful, and never swaggers around. His verdict is impartial and he never
oppresses anyone intentionally. He is just even when he is angry. He never speaks in a
rash manner, never insults anyone and never compels anyone. He is pure and sincere in
his love and honours his promises and commitments. He is kind to people and available
to them in their need. He is forbearing and humble and avoids aimless talk. He remains
satisfied with God, the Almighty, the Glorious, and resists his desires, is not hard on his
juniors or inferiors and does not indulge in matters or situations that do not concern him.
Serves the religion, is a defender of the believers and a refuge for Muslims, hearing his
praise does not exhilarate him and greed does not dominate his heart. Recreation does not
deprive him of his wisdom, and the ignorant has no estimation of his knowledge. He
speaks enthusiastically and is an activist in the cause of religion. He has vast knowledge
and is prudent. He does not use obscene language and is not rash and reckless. He meets
people without being a burden on them and spends without being extravagant and never
cheats and betrays anyone … He is trustworthy, calm and sedate, God-fearing, pure and
clean … and does not rely on anyone except his Lord-Sustainer. He loves people for the
sake of God and strives for the pleasure of God. He helps his relatives and is like a father
to an orphan, a guardian of widows and poor people. He is the hope of those who are in
distress. He is not a miser but if anyone acts as a miser with him, he remains calm and
steadfast. His modesty dominates his desires. He bows to his Lord in worship and
remains contented with Him under all circumstances. His intentions are pure and sincere
and his actions are free from cheating and betrayal. He renders good advice privately and
openly. He follows in the footsteps of the good people who existed before him and
becomes a leader of those who come after him…(B5,C99,T1)

1056. 29. Prophet Muhammad (p): One who has three characteristics has all the
qualities of faith. First, when he is pleased, his pleasure does not lead him into falsehood.
Second, when he is angry, his anger does not divert him from righteousness and third,
when he is in a position to acquire something, he does not take more than his due
share.(B5,C99,T29)

1057. 30. Imam Ali (p): Verily, religious people have certain characteristics on the basis
of which they are identified. They are truthful when they talk, they render back the trusts
to their owners, they honour their commitments, protect the bonds of sympathy, they are
kind to poor people, and do not spend much time with women. They grant favours to
others, and behave politely with them and do whatever brings them near God…
(B5,C99,T30)

1118. 3. Prophet Muhammad (p): There are six primary elements,

which lead to disobedience of God. They are:
a. Lust of worldly wealth,
b. Ambition for power,
c. Fondness for delicious food,
d. Tendency to oversleep,
e. Desire for luxury, and
f. Carnal pleasure and desire for women.(B5,C115,T3)

1121. 9. Prophet Muhammad (p) addressing his companions: Shall I

tell you who does not resemble me?
The companions: Oh yes, O Prophet of God (p).
The Prophet (p): The one, who utters obscenities, is foul mouthed,
stingy, walks exultingly, bears a grudge (against people), is envious and
cruel. He is away from all virtue and is not immune to any kind of evil
which should be shunned.(B5,C115,T9)

1122. 11. Prophet Muhammad (p): Wretched is the person who has
three evil habits: Firstly, defecating at a place where travellers relax;
secondly, preventing people from drinking water from a natural source;
and thirdly, preventing people from using public
highways.(B5,C115,T11)

1123. 13. Prophet Muhammad (p) asked his companions: Shall I tell
you who the most wretched person among the people is?
The companions: Of course, O Prophet of God.
The Prophet (p): One, who slanders people, brazenly commits sins, is
foul-mouthed, is selfish in his eating habits, does not lend his support to
the needy, beats his slave, and puts the burden of supporting his
dependents on others.(B5,C115,T13)

1124. 14. Prophet Muhammad (p): I and all the prophets curse five
kinds of men. They are:
a. Those who interpolate in the Book of God (interpret the verses
according to their own desires),
b. The one who gives up my way of life,
c. The one who denies the authority of God,
d. The one who desecrates the honour of my progeny, and
e. The one who consumes what God has bestowed on him without
paying out Khums.(B5,C115,T14)

1127. 8. Imam Ali (p): There are three signs of hypocrisy: When a
believer feels pleasure that people are seeing him doing a good deed,
and acts with lethargy when he is doing that act in privacy, and expects
praise for all his actions.(B5,C116,T8)

1143. 2. Prophet Muhammad (p): One who meets God, the Almighty,
the Glorious, with three characteristics in him, will have the choice of
entering Paradise from any of its gates. Firstly, he should be well-
behaved. Secondly, he should fear God privately and publicly. Thirdly,
one who refrains from qurrels with others even if he is
right.(B5,C120,T2)

1142. 1. Imam Ali (p): Beware of picking up quarrels and enmity with
others because they create disease in the heart and develop
hypocrisy..(B5,C120,T1)

1147. 1. Prophet Muhammad (p): Fury spoils the faith as vinegar spoils
the honey.(B5,C121,T1)

1202. 2. Prophet Muhammad (p): Pride and vanity are

calamities.(B5,C134,T2)
1203. 3. Once Uqba ibne Basheer Asadi told Imam Muhammad al-
Baqir (p): I am Uqba ibne Basheer Asadi and due to my respectable
ancestry I am held in great esteem in my clan.
The Imam (p): But why are you trying to impress us with your ancestry?
The believer once looked down by people was elevated in status due to
his faith, and the disbeliever whom people mistook for a gentleman was
subjected to disgrace due to his disbelief. Only the fear of God is the
cause of superiority of one over the other.(B5,C134,T3)

1216. 3. Imam Ali (p): I warn you against two things; Pursuing evil desires and high
expectations. The pursuance of desires becomes a hurdle in the Right Path and high
expectations cause one to forget the Hereafter.(B5,C137,T3)