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Mukhtasar `Aqa'id ash-Shi`a al-Imamiyya

مختصر عقائد الشيعة الإمامية المقبولة والثابتة عند فقهاء الطائفة ممن انتهت إليهم رئاسة المذهب من المتقدمين والمتأخرين


Synopsis of the beliefs of the Imami Shi`a, accepted and established with the fuqaha of the ta’ifa of who reach up to the headship of the madhhab from the ancients and the recents.


لخصها فقيه الأصحاب أبو الفتح محمد بن علي الكراجكي المتوفي 449


Summarized by the faqih of the companions, Abu ‘l-Fath Muhammad b. `Ali al-Karajaki (d. 449)


سألت يا أخي -أسعدك الله بألطافه، وأيدك بإحسانه وإسعافه– أن أثبت لك جملا من اعتقادات الشيعة المؤمنين، وفصولا في المذهب يكون عليها بناء المسترشدين، لتذاكر نفسك بها، وتجعلها عدة لطالبها، وأنا أختصر لك القول وأجمله، وأقرب الذكر وأسهله وأورده على سنن الفتيا في المقالة، من غير حجة ولا دلالة، وما توفيقي إلا بالله:


You asked, O brother, may Allah make you felicitous by His graces and support you by His benevolence and His succor, that I set up for you a sum of the beliefs of the Shi`a believers, detailing in the madhhab (school of belief) that upon it it may be a structure for the ones seeking guidance, that you might remind yourself by it, and that you might make it a tool for its seeker.  I have condensed for you the doctrine and summarized it, and brought near its memorization and made it easy, and brought it upon the conventions of the fatwas in regards to their discourse, without proof and without evidence.  And my tawfiq is not but by Allah.


في توحيده سبحانه:


Regarding His tawhid, glory be to Him:


اعلم أن الواجب على المكلف: أن يعتقد:


Know that the wajib (obligatory) upon the mukallif (responsible person) is that he believes (in):


 1- حدوث العالم بأسره، وأنه لم يكن شيئا قبل وجوده تعالى


1 – The origination (contingency) of the world entirely, and that there was nothing prior to His, ta`ala, existence.


2- ويعتقد أن الله تعالى هو محدث جميعه، من أجسامه، وأعراضه، إلا أفعال العباد الواقعة منهم، فإنهم محدثوها دونه سبحانه


2 – And that he believes that Allah ta`ala, He is the originator of all of it, of its bodies and its accidents, except for the acts of the servants occurring from them, for they are their originators, not He, glory be to Him.


3- ويعتقد أن الله قديم وحده، لا قديم سواه


3 – And that he believes that Allah is alone eternal, and that there is no eternal (being) other than Him.


4- وأنه موجود لم يزل، وباق لا يزال


4 – And that He exists forever, and He is remaining forever.


5- وأنه شيء لا كالأشياء.  لا شبيه الموجودات


5 – And that he is a thing not like the (other) things, not similar to the existents.


6- ولا يجوز عليه ما يجوز على المحدثات


6 – And that what is allowable upon the originated beings is not allowable upon Him.


7- وأن له صفات يستحقها لنفسه لا لمعان غيره، وهي كونه حيا، عالما، قديما، باقيا، لا يجوز خروجه عن هذه الصفات إلى ضدها


7 – And that He has attributes that He deserves for Himself, not for natures (?) other than Him.  And it is His being living, knowing, eternal, remaining.  His exiting out of these attributes to their opposite is not allowable.  


8- يعلم الكائنات قبل كونها  ولا يخفى عليه شيء منها


8 – He knows the universe prior to its being, and nothing of it is hidden from Him.



في عدله سبحانه:


Regarding His justice:



9- وأن له صفات أفعال، لا يصح إضافتها إليه في الحقيقة إلا بعد فعله، وهي ما وصف به نفسه من أنه خالق، ورازق، ومعط، وراحم، ومالك، ومتكلم، ونحو ذلك


9 – And that He has attributes of action.  It is not correct to attribute them to Him in reality except for after their action (i.e. their being done).  And it is what it is attributed to His self that He is a creator, sustainer, bestower, mercy-giver, owner, speaker, and the like of that.


10- وأن له صفات مجازات وهي ما وصف به نفسه، من أنه يريد ويكره، ويرضى ويغضب فإرادته لفعل هي الفعل المراد بعينه، وإرادته لفعل غيره هي الأمر بذلك الفعل، وليس تسميتها بالإرادة حقيقة، وإنما هو على مجاز اللغة، وغضبه هو وجود عقابه، ورضاه هو وجود ثوابه


10 – And that He has attributes that are figurative.  And they are what He attributes to Himself that He wants and dislikes, and that He is pleased and that He is angry. So, His want of an act is the wanted act in itself.  And His want for an act of someone else, it is the command of that act.  And its appellation of want is not a reality (i.e. not to be taken literally).  It is only upon a figurative language.  His anger is the existence of His punishment, and His pleasure is the existence of His reward.


11- وأنه لا يفتقر إلى مكان، ولا يدرك بشيء من الحواس


11 – And that He is not needful of location, and nothing of the senses reaches Him.


12- وأنه منزه من القبائح


12 – And that He is free of evils.


13- لا يظلم الناس وإن كان قادرا على الظلم، لأنه عالم بقبحه، غني عن فعله


13 – He does not wrong (or, oppress) mankind, even though He is capable (in terms of power) to do oppression, for He knows of its evil, (and) is free of need from doing it.


14- قوله صدق


14 – His saying is veracious


15- ووعده حق


15 – His promise is true


16- لا يكلف خلقه على ما لا يستطاع


16 – He does not make His creation responsible (for something) that they are incapable (of doing).


17- ولا يحرمهم صلاحا لهم فيه الانتفاع

17 – And He does not forbid them a goodness in which there is benefit for them.


18- ولا يأمر بما لا يريد


18 – And He does not command what He does not want.


19- ولا ينهى عما يريد


19 – And He does not prohibit what He does want.


20- وأنه خلق الخلق لمصلحتهم


20 – And that He created the creation for their (own) benefit.


21- وكلفهم لأجل منازل منفعتهم


21 – And He made them responsible for the sake of the stations of their benefit (?).


22- وأزاح في التكليف عللهم


22 – And removed from (them) responsibility (for) their defects.


23- وفعل أصلح الأشياء بهم


23 – And did the best of things by them.


24- وأنه أقدرهم قبل التكليف


24 – And that He made them capable prior to responsibility.


25- وأوجد لهم العقل والتمييز


25 – And that He provided the intellect and discrimination for them. 


26- وأن القدرة تصلح أن يفعل بها وضده بدلا منه


26 – And that ability is appropriate that it be acted by, and its converse instead of it (?).


27- وأن الحق الذي تجب معرفته، يدرك بشيئين، وهما العقل والسمع


27 – And that the truth which is necessary to recognize is understood by two things.  And they are the intellect and tradition.


28- وأن التكليف العقلي لا ينفك عن التكليف السمعي


28 – And that intellectual responsibility does not detach oneself from traditional responsibility.


28- وأن الله تعالى قد أوجد ( للناس ) في كل زمان مسمعا ( لهم ) من أنبيائه وحججه بينه وبين الخلق، ينبههم على طريق الاستدلال في العقليات، ويفقههم على ما لا يعلمونه إلا به من السمعيات


29 – And that Allah ta`ala has provided [for mankind] in every time an ear (?) [for them] from His prophets and His Hujaj, between Him and His creation, awakening them upon the path of reasoning in the intellectual matters, and teaching them what they would not know except from the traditions.


29- وأن جميع حجج الله تعالى محيطون علما بجميع ما يفتقر إليهم فيه العباد


29 – And that all of the Hujaj of Allah ta`ala are encompassing of the knowledge of all what the servants are lacking in (in need of from them?)


30- وإنهم معصومون من الخطأ والزلل عصمة اختيار


30 – And that they are protected (mas`um) from error and lapse, a protection of election (choice).


31- وأن الله فضلهم على خلقه، وجعلهم خلفاءه القائمين بحقه


31 – And that Allah has set them above His creation, and made them the khulafa, the risers (al-qa’imeen) by His truth.


32- وأنه أظهر على أيديهم المعجزات، تصديقا لهم فيما ادعوه من الأنباء والأخبار


32 – And that He has shown upon their hands miracles, testifying to their truthfulness in what they call (forth) of notification and announcement.  


33- وأنهم -مع ذلك- بأجمعهم عباد مخلوقون، بشر مكلفون يأكلون ويشربون، ويتناسلون، ويحيون بإحيائه، ويموتون بإماتته، تجوز عليهم الآلام المعترضات


33 – And that they are – with that – all of them created servants.  Human beings who are responsible, they eat and they drink.  They reproduce.  They live by His making them live.  They die by His making them die.  It is permissible for them to experience unforeseen (?) sufferings.


34- فمنهم من قتل، ومنهم من مات


34 – So from them are those who were killed, and from them those who died.


35- لا يقدرون على خلق، ولا رزق


35 – They are not able to create nor to provide sustenance.


36- ولا يعلمون الغيب إلا ما أعلمهم إله الخلق


36 – And they do not know the hidden (al-ghayb) except for what the God of the Creation has taught them.


37- وأن أقوالهم صدق، وجميع ما أتوا به حق


37 – And that their sayings (or, doctrines) are true and all of what they brought is true.



في النبوة العامة والخاصة:


Regarding prophethood, the general and the specific



38- وأن أفضل الأنبياء أولو العزم، وهم خمسة: نوح، وإبراهيم، وموسى، وعيسى، ومحمد صلى الله عليه وآله وعليهم


38 – And that the best of the prophets are the Ulu ‘l-`Azhm, and they are five: Nuh, Ibrahim, Musa, `Isa, and Muhammad صلى الله عليه وآله وعليهم


39- وأن محمد بن عبد الله’ أفضل الأنبياء أجمعين، وخير الأولين والآخرين.  وأنه خاتم النبيين


39 – And that Muhammad b. `Abdullah is the best of all the prophets, the best of the first and the last, and that he is the seal of the prophets.


40- أن آباءه من آدم عليه السلام إلى عبد الله بن عبد المطلب - رضوان الله عليهم - كانوا جميعا مؤمنين، وموحدين لله تعالى عارفين، وكذلك أبو طالب -رضوان الله عليه-


40 – And that his fathers from Adam عليه السلام  to `Abdullah b. `Abd al-Muttalib رضوان الله عليهم  were all believers, muwahhideen for Allah ta`ala, `arifeen, and so likewise was Abu Talib رضوان الله عليه


41- ويعتقد أن الله سبحانه شرف نبينا صلى الله عليه وآله بباهر الآيات، وقاهر المعجزات، فسبح في كفه الحصى، ونبع من بين أصابعه الماء، وغير ذلك مما قد تضمنته الأنباء، وأجمع على صحته العلماء، وأتي بالقرآن المبين، الذي بهر به السامعين ! وعجز من الإتيان بمثله سائر الملحدين


41 – And it is believed that Allah, glory be to Him, honored our Prophet صلى الله عليه وآله by brilliant signs and powerful miracles.  So the pebbles gave tasbih in his palm, water streamed from between his fingers, and other than that of what the reports contain, and that the scholars have consensus upon its soundness, and it has come by the Clear Quran, by which are amazed the listeners, and which all of the godless are incapable of coming with its like.


42- وأن القرآن كلام رب العالمين، وأنه محدث ليس بقديم


42 – And that the Quran is the speech (kalam) of the Lord of the worlds, and that is originated (muhdath) not pre-eternal (qadim)


43- ويجب أن يعتقد أن جميع ما فيه من الآيات الذي يتضمن ظاهرها تشبيه الله تعالى بخلقه، وأنه يجبرهم على طاعته أو معصيته، أو يضل بعضهم عن طريق هدايته، فإن ذلك كله لا يجوز حمله على ظاهرها، وأن له تأويلا يلائم ما تشهد به العقول مما قدمنا ذكره في صفات الله تعالى، وصفات أنبيائه


43 – And it is necessary to believe that all of what is in it of ayat whose surface level comprise comparison of Allah ta`ala to His creation, and that He compels them upon His obedience or sinning against Him, or that He leads some of them astray from the path of His guidance, then none of that is permissible to understand it on its surface level, and there is interpretation that suits what the intellects bear witness to whose mention we have preceded (in this work) with regards to the attributes of Allah ta`ala and the attributes of His prophets.


44- فإن عرف المكلف تأويل هذه الآيات فحسن، وإلا أجزأ أن يعتقد في الجملة أنها متشابهات، وأن لها تأويلا ملائما، يشهد بما تشهد به العقول والآيات المحكمات، وفي القرآن المحكم والمتشابه، والحقيقة والمجاز، والناسخ والمنسوخ، والخاص والعام


44 – So if the mukallaf knows the explanation of these ayat then it is good, otherwise it suffices that he believe in general that they are figurative, and that they have a suitable explanation, and that he bear witness to what the intellects and the muhkam ayat bear witness to.  And in the Quran there is the muhkam (firm) and the mutashabih (figurative), and the literal and metaphorical, the abrogating and abrogated, the particular and general.


45- ويجب عليه أن يقر بملائكة الله أجمعين، وأن منهم جبرئيل وميكائيل، وأنهما من الملائكة الكرام، كالأنبياء بين الأنام، وأن جبرئيل هو الروح الأمين الذي نزل بالقرآن على قلب محمد خاتم النبيين، وهو الذي كان يأتيه بالوحي من رب العالمين


45 – And it is necessary for him to affirm of the angels of Allah in sum, and that from them are Jibra’il and Mika’il, and that they are from the noble angels (al-mala’ika al-kiram), like the prophets amongst mankind, and that Jibra’il is the Ruh al-Amin who brought down the Quran upon the heart of Muhammad, the seal of the prophets, and he is the one who would come to him with revelation from the Lord of the worlds.


46- ويجب الإقرار بأن شريعة الإسلام التي أتى بها محمد صلى الله عليه وآله ناسخة لما خالفها من شرائع الأنبياء المتقدمين


46 – And it is necessary to affirm that the Shari`a of Islam that Muhammad صلى الله عليه وآله came with abrogates what is different from it of the Shara`i of the preceding prophets.


47- وإنه يجب التمسك بها والعمل بما تضمنته من فرائضها، وأن ذلك دين الله الثابت الباقي إلى أن يرث الله الأرض ومن عليها، لا حلال إلا ما أحلت ولا حرام إلا ما حرمت، ولا فرض إلا ما فرضت، ولا عبادة إلا ما أوجبت


47 – And that it is necessary to adhere to it and to act by it of what comprises its duties, and that that is the established and lasting religion of Allah until Allah inherits the Earth and whoever is upon it.  There is no halal except for what it has made halal and no haram except what it has made haram, no duty (fard) except for what it has made a duty and no worship except for what it is has obliged.


48- وإن من انصرف عن الإسلام، وتمسك بغيره، كافر ضال، مخلد في النار، ولو بذل من الاجتهاد في العبادة غاية المستطاع


48 – And that whoever leaves Islam, and adheres to something other than it, is an astray kafir, forever in the Fire, even if he had exerted an effort in worship with the goal of obedience (?).


49- وإن من أظهر الإقرار بالشهادتين كان مسلما


49 – And that one who declares the affirmation of the shahadatayn is a Muslim.


50- ومن صدق بقلبه ولم يشك في فرض أتى به محمد صلى الله عليه وآله كان مؤمنا


50 – And one who believes in his heart and does not doubt in a duty which Muhammad صلى الله عليه وآله came with is a believer (mu’min).


51- ومن الشرائط الواجبة للإيمان، العمل بالفرائض اللازمة، فكل مؤمن مسلم، وليس كل مسلم مؤمنا


51 – And from the obligatory conditions for faith (al-iman) is to act by the necessary duties, so every believer is a Muslim, but not every Muslim is a believer.


52- وقوله تعالى: إِنَّ الدِّينَ عِندَ اللّهِ الإِسْلاَمُ  إنما أراد به الإسلام الصحيح التام، الذي يكون المسلم فيه عارفا، مؤمنا، عالما بالواجبات، طائعا


52 – And His, ta`ala, saying “Verily the religion with Allah is Islam”, He only intended by it the sound and complete Islam, that which the Muslim is cognizant in it, a believer, knowing the obligations, obedient.



في الإمامة والخلافة:


Regarding the Imama and khilafa



53- ويجب أن يعتقد أن حجج الله تعالى بعد رسوله الذين هم خلفاؤه، وحفظة شرعه، وأئمة أمته، اثنا عشر أهل بيته، أولهم أخوه وابن عمه، وصهره، بعل فاطمة الزهراء ابنته، ووصيه على أمته، علي بن أبي طالب أمير المؤمنين، ثم الحسن بن علي الزكي، ثم الحسين بن علي الشهيد، ثم علي بن الحسين زين العابدين، ثم محمد بن علي باقر العلوم، ثم جعفر بن محمد الصادق، ثم موسى بن جعفر الكاظم، ثم علي بن موسى الرضا، ثم محمد بن علي التقي، ثم علي بن محمد المنتجب، ثم الحسن بن علي الهادي، ثم الخلف الصالح بن الحسن المهدي - صلوات الله عليهم أجمعين -

لا إمامة بعد رسول الله صلى الله عليه وآله إلا لهم عليهم السلام ولا يجوز الاقتداء في الدين إلا بهم، ولا أخذ معالم الدين إلا عنهم. وأنهم في كمال العلم والعصمة من الآثام نظير الأنبياء عليهم السلام


53 – And it is obligatory to believe that the Hujaj of Allah ta`ala after His Messenger who are his khulafa, the defenders of his law, and the Imams of his Umma, are the twelve from his Ahl al-Bayt.  The first of them is his brother and the son of his uncle, his son-in-law, the husband of his daughter Fatima az-Zahra, and his Wasi upon his Umma, `Ali b. Abi Talib, Amir al-Mu’mineen.  Then, al-Hasan b. `Ali az-Zaki, then al-Husayn b. `Ali ash-Shaheed, then `Ali b. al-Husayn Zayn al-`Abideen, then Muhammad b. `Ali Baqir al-`Ulum, then Ja`far b. Muhammad as-Sadiq, then Musa b. Ja`far al-Kazhim, then `Ali b. Musa ar-Rida, then Muhammad b. `Ali at-Taqi, then `Ali b. Muhammad al-Muntajab, then al-Hasan b. `Ali al-Hadi, then the righteous successor, the son of al-Hasan, the Mahdi صلوات الله عليهم أجمعين.

There is no Imama after the Messenger of Allah صلى الله عليه وآله except for them عليهم السلام and it is not allowed to emulate in the religion except by them, and not to take the guideposts of the religion except from them.  And in regards to the perfection of knowledge and `isma from sins, they are the peers of the prophets عليهم السلام


54- وأنهم أفضل الخلق بعد رسول الله صلى الله عليه وآله


54 – And that they are the best of creation after the Messenger of Allah صلى الله عليه وآله


55- وأن إمامتهم منصوص عليها من قبل الله على اليقين والبيان


55 – And that their Imamate is stipulated by Allah upon certainty and clarity.


56- وأنه سبحانه أظهر على أيديهم الآيات، وأعلمهم كثيرا من الغائبات، والأمور المستقبلات، ولم يعطهم من ذلك إلا ما قارن وجها يعلمه من اللطف والصلاح


56 – And the He, glory be to Him, made signs apparent upon their hands, and made them know much of the hidden things, and future matters.  And He did not give them of that except what is associated with an aspect that He knows of benevolence and goodness.


57- وليسوا عارفين بجميع الضمائر والغائبات على الدوام، ولا يحيطون بالعلم بكل ما علمه الله تعالى


57 – And they are not cognizant of all hearts and hidden things throughout, and they do not encompass by knowledge all of what Allah ta`ala knows.


58- والآيات التي تظهر على أيديهم هي فعل الله دونهم، أكرمهم بها، ولا صنع لهم فيها


58 – And the signs that are made apparent upon their hands are the act of Allah apart from them.  He has honored them by it, and there is no making for them in it.


59- وأنهم بشر محدثون، وعباد مصنوعون، لا يخلقون، ولا يرزقون، ويأكلون ويشربون، وتكون لهم الأزواج، وتنالهم الآلام والأعلال، ويستضامون، ويخافون فيتقون، وأن منهم من قتل، ومنهم من قبض


59 – And that they are originated human beings, created servants.  They do not create and they do not provide sustenance.  They eat and they drink, and they have wives.  Pains and sickness takes them, and they are harmed.  They fear so they do taqiyya.  And from them are those who are killed and from them are those who died.


60- وأن إمام هذا الزمان هو المهدي ابن الحسن الهادي، وأنه الحجة على العالمين، وخاتم الأئمة الطاهرين، لا إمامة لأحد بعد إمامته، ولا دولة بعد دولته، وأنه غائب عن رعيته، غيبة اضطرار وخوف من أهل الضلال، وللمعلوم عند الله تعالى في ذلك الصلاح.


60 – And that the Imam of this time is the Mahdi, the son of al-Hasan al-Hadi, and that he is the Hujja upon the worlds, the seal of the pure Imams.  There is no Imamate to anyone after his Imamate, and no government after his government.  And he is occulted (gha’ib) from his subjects, a necessary occultation and a fear from the people of misguidance, and for the good in that which is known to Allah ta`ala.


61- ويجوز أن يعرف نفسه في زمن الغيبة لبعض الناس


61 – And it is permissible for some of mankind to recognize him himself during the time of the ghayba.


62- وأن الله عز وجل سيظهره وقت مشيئته


62 – And that Allah `azza wa jalla will make him manifest at the time of His choosing.


63- ويجعل له الأعوان والأصحاب


63 – And make for him helpers and companions.


64- فيمهد الدين به، ويطهر الأرض على يديه، ويهلك أهل الضلال، ويقيم عمود الإسلام، ويصير الدين كله لله


64 – So by him the religion will be made plain (?), the Earth will be purified upon his hands, the people of misguidance destroyed, the pillars of Islam established, and the religion will become, all of it, for Allah.


65- وأن الله عز وجل يظهر على يديه عند ظهوره الأعلام، وتأتيه المعجزات بخرق العادات، ويحيي له بعض الأموات


65 – And that Allah `azza wa jalla shall make signs apparent upon his hands with his manifestation, and that miracles will come with him by breaching the ordinary, and some of the dead will be brought (back) to life for him.


66- فإذا قام في الناس المدة المعلومة عند الله سبحانه قبضه إليه، ثم لا يمتد بعده الزمان، ولا تتصل الأيام حتى تكون شرائط الساعة، وإماتة من بقي من الناس، ثم يكون المعاد بعد ذلك


66 – So when he has risen in mankind for the period known with Allah, glory be to Him, He will take him back to Him, then time does not extend after him and the days do not connect until there are the conditions of the Hour, and the death of whomever is left of mankind, then the Return (al-ma`ad) will be after that.


67- ويعتقد أن أفضل الأئمة عليهم السلام أمير المؤمنين علي بن أبي طالب، وأنه لا يجوز أن يسمى بأمير المؤمنين أحد سواه


67 – And he (the mukallaf) believes that the best of the Imams عليهم السلام is Amir al-Mu’mineen `Ali b. Abi Talib, for verily it is not allowed to name anyone Amir al-Mu’mineen apart from him.


68- وأن بقية الأئمة -صلوات الله عليهم- يقال لهم: الأئمة، والخلفاء، والأوصياء، والحجج، وإن كانوا في الحقيقة أمراء المؤمنين، فإنهم لم يمنعوا من هذا الاسم لأجل معناه، لأنه حاصل لهم على الاستحقاق، وإنما منعوا من لفظه حشمة لأمير المؤمنين عليه السلام


68 – And that the remainder of the Imams صلوات الله عليهم are called: the A’imma, the Khulafa, the Awsiya, and the Hujaj, even if in reality they are the commanders of the believers.  For they were not forbidden from this name due to its meaning, for verily it occurring (applicable?) to them by way of worthiness, but they have only been forbidden from its expression out of deference to Amir al-Mu’mineen عليه السلام.


69- وأن أفضل الأئمة بعد أمير المؤمنين، ولده الحسن، ثم الحسين، وأفضل الباقين بعد الحسين، إمام الزمان المهدي - صلوات الله عليه - ثم بقية الأئمة بعده على ما جاء به الأثر وثبت في النظر


69 – And that the best of the Imams after Amir al-Mu’mineen is his son al-Hasan, then al-Husayn.  And the best of the remaining ones after al-Husayn is the Imam of the Time, the Mahdi صلوات الله عليه, then the remainder of the Imams after him (based) upon what the has come from the tradition and which is established by examination.


70- وأن المهدي عليه السلام هو الذي قال فيه رسول الله صلى الله عليه وآله: "لو لم يبق من الدنيا إلا يوم واحد، لطول الله تعالى ذلك اليوم حتى يظهر فيه رجل من ولدي يواطئ اسمه اسمي، يملأها عدلا وقسطا كما ملئت ظلما وجورا"


70 – And that the Mahdi عليه السلام is the one regarding whom the Messenger of Allah صلى الله عليه وآله said “Were there to not remain of the world but one day, Allah would surely lengthen that day until a man from my children appeared in it, his name agreeing with my name, filling it (the world) with justice and equity as it had been filled with oppression and iniquity”


71- فاسمه يواطئ اسم رسول الله صلى الله عليه وآله وكنيته تواطئ كنيته، غير أن النهي قد ورد عن اللفظ، فلا يجوز أن يتجاوز في القول أنه المهدي، والمنتظر، والقائم بالحق، والخلف الصالح، وإمام الزمان، وحجة الله على الخلق


71 – So his name agrees with the name of the Messenger of Allah صلى الله عليه وآله and his kunya agrees with his kunya, however the prohibition has come regarding its expression, so it is not allowed to overstep in the saying (other than) that he is the Mahdi, and the awaited one, and the Qa’im by the truth, and the righteous successor, and the Imam of the time, and the Hujja of Allah upon His creation.


72- ويجب أن يعتقد أن الله فرض معرفة الأئمة عليهم السلام بأجمعهم، وطاعتهم، وموالاتهم، والاقتداء بهم، والبراءة من أعدائهم وظالميهم... وأنه لا يتم الإيمان إلا بموالاة أولياء الله، ومعاداة أعدائه


72 – And it is necessary to believe that Allah has made the recognition of the Imams عليهم السلام in their entirety obligatory, and their obedience, and loyalty to them, and emulation of them, and exculpation from their enemies and their oppressors… And that faith is not complete except by loyalty to the awliya of Allah and enmity to His enemies.



في التوبة:





73- ويعتقد أن الله يزيد وينقص إذا شاء في الأرزاق والآجال


73 – And he is to believe that Allah increases and decreases when He wants in the (life) sustenances and (death) terms.


74- وأنه لم يرزق العبد إلا ما كان حلالا طيبا


74 – And that He does not sustain the servant except by what is lawful and good.


75- ويعتقد أن باب التوبة مفتوح لمن طلبها، وهي الندم على ما مضى من المعصية، والعزم على ترك المعاودة إلى مثلها


75 – And he is to believe that the gate of repentance is open to whoever seeks it.  It is remorse of what has passed of sins, and resolution to abandon the recurrence of its like.


76- وأن التوبة ماحية لما قبلها من المعصية التي تاب العبد منها


76 – And that repentance erases what is before it of sin which the servant has repented of.


77- وتجوز التوبة من زلة إذا كان التائب منها مقيما على زلة غيرها لا تشبهها، ويكون له الأجر على التوبة، وعليه وزر ما هو مقيم عليه من الزلة


77 – And repentance permits stumbling if the penitent from it has committed a stumbling that does not resemble it (the sin he has repented of).  And there is for him the recompense for the repentance.  And upon him is the burden of what he had committed of the stumbling.


78- وأن الله يقبل التوبة بفضله وكرمه، وليس ذلك لوجوب قبولها في العقل قبل الوعد، وإنما علم بالسمع دون غيره


78 – And that Allah accepts repentance by His grace and His generosity, and that is not because of the obligation of its acceptance in the intellect prior to the promise (al-wa`d).  It is only known by tradition alone.


الحشر والنشر:

79- ويجب أن يعتقد أن الله سبحانه، يميت العباد ويحييهم بعد الممات ليوم المعاد


79 – And it is necessary to believe that Allah, glory be to Him, makes the servants die and brings them to life after death on the day of the Return.


80- وأن المحاسبة حق والقصاص


80 – And that the accounting is true, and the retaliation.


81- وكذلك الجنة والنار والعقاب


81 – And likewise the Garden and the Fire and the punishment.


82- وأن مرتكبي المعاصي من العارفين بالله ورسوله، والأئمة الطاهرين، المعتقدين لتحريمها مع ارتكابها، المسوفين التوبة منها، عصاة فساق، وأن ذلك لا يسلبهم اسم الإيمان كما لم يسلبهم اسم الإسلام


82 – And that the committer of sins from the ones cognizant of Allah and His Messenger, and the pure Imams, and who believe in the forbiddance of committing them, who are delaying repentance from them, are immoral sinners.  And that that does not negate from them the name of Iman as it does not negate from them the name of Islam.


83- وأنهم يستحقون العقاب على معاصيهم، والثواب على معرفتهم بالله تعالى، ورسوله، والأئمة من بعده صلى الله عليه وآله، وما بعد ذلك من طاعتهم، وأمرهم مردود إلى خالقهم، وإن عفا عنهم فبفضله ورحمته، وإن عاقبهم فبعدله وحكمته، قال الله سبحانه: {وَآخَرُونَ مُرْجَوْنَ لِأَمْرِ اللّهِ إِمَّا يُعَذِّبُهُمْ وَإِمَّا يَتُوبُ عَلَيْهِمْ}


83 – And that they are deserving of punishment (based) upon their sins, and of reward (based) upon their recognition of Allah ta`ala and His Messenger and the Imams after him صلى الله عليه وآله, and what is after that of their obedience.  And their affair is referred to their Creator.  And if he pardons them, then it is by His grace and His mercy, and if He punishes them, then it is by His justice and His wisdom.  Allah, glory be to Him, said “And others are deferred to Allah's command, whether He chastises them, or turns towards them” (9:106)


84- وأن عقوبة هؤلاء العصاة إذا شاءها الله تعالى لا تكون مؤبدة، ولها آخر، يكون بعده دخولهم الجنة، وليس من جملة من توجه إليهم الوعيد بالتخليد، والعفو من الله تعالى يرجى للعصاة المؤمنين


84 – And that the punishment of these sinners, if Allah ta`ala has willed it, is not eternal, and it has an ending, after which there is their entrance to the Garden.  And there is not from the sum of the course (?) to them the threat of eternization, and pardon from Allah ta`ala gives hope to the sinning believers.


85- وقد غلطت المعتزلة فسمت من يرجو العفو مرجئا، وإنما يجب أن يسمى راجيا، ولا طريق إلى القطع على العفو، وإنما هو الرجاء فقط

ويعتقد أن لرسول الله صلى الله عليه وآله والأئمة من بعده عليهم السلام شفاعة مقبولة يوم القيامة، ترجى للمؤمنين من مرتكبي الآثام


85 – And the Mu`tazila have erred and named the one who has hope in pardon a murji’a (which was the name of an early sect).  And it only necessary that one be named rajiyan (hopeful).  And there is no way to be positive about pardon, rather it is only hope.

And one believes that there is an accepted intercession for (i.e. by) the Messenger of Allah صلى الله عليه وآله and the Imams after him  عليهم السلام on the day of the Resurrection, giving hope to the believers who have committed sins.


86- ولا يجوز أن يقطع الإنسان على أنه مشفوع فيه على كل حال، ولا سبيل له إلى العلم بحقيقة هذه الحال، وإنما يجب أن يكون المؤمن واقفا بين الخوف والرجاء


86 – And it is not allowed for someone to be positive that he will be interceded for in any case, and there is no course for him to know the reality of this case, and it is only necessary for the believer to be halting between fear and hope.


87- ويعتقد أن المؤمنين الذين مضوا من الدنيا وهم غير عاصين، يؤمر بهم يوم القيامة إلى الجنة بغير حساب


87 – And he believes that the believers who have passed from the world who are not sinners, on the day of the Resurrection they are commanded to (enter) the Garden without account.


88- وأن جميع الكفار والمشركين، ومن لم تصح له الأصول من المؤمنين يؤمر بهم يوم القيامة إلى الجحيم بغير حساب، وإنما يحاسب من خلط عملا صالحا وآخر سيئا، وهم العارفون العصاة


88 – And that all of the kuffar and mushrikeen, and whoever is not of sound fundamentals (of belief) from the believers are commanded to (enter) Hell on the day of the Resurrection without account.  And only those who have mixed a righteous act with another evil one are called to account, and they are the ones who are cognizant (i.e. upon the true religion) sinners.


89- وأن أنبياء الله تعالى وحججه عليهم السلام هم في القيامة المسؤولون للحساب بإذن الله تعالى، وأن حجة أهل كل زمان يتولى أمر رعيته الذين كانوا في وقته


89 – And that the prophets of Allah ta`ala and His Hujaj عليهم السلام in the Resurrection are the ones responsible for accounting by the permission of Allah ta`ala.  And the Hujja of the people of every time takes charge of the command of his citizenry who had been in his time.


90- وأن سيدنا رسول الله صلى الله عليه وآله والأئمة الاثني عشر من بعده عليهم السلام هم أصحاب الأعراف الذين هم لا يدخل الجنة إلا من عرفهم وعرفوه، ولا يدخل النار إلا من أنكرهم وأنكروه


90 – And that our Master, the Messenger of Allah صلى الله عليه وآله and the twelve Imams after him عليهم السلام, they are the ashab al-a`raf (companions of the heights) who one does not enter the Garden but the one who recognizes them and they recognize him, and one does not enter the Fire but the one who denies them and they deny him.


91- وأن رسول الله صلى الله عليه وآله يحاسب أهل وقته وعصره، وكذلك كل إمام بعده


91 – And that the Messenger of Allah صلى الله عليه وآله calls to account the people of his time and age, and likewise every Imam after him.


92- وأن المهدي عليه السلام هو المواقف لأهل زمانه، والمسائل للذين في وقته


92 – And that the Mahdi عليه السلام is the one who stands (?) for the people of his time, and the questioner (?) for those who are in his time.


93- أن الموازين ( التي ) توضع في القيامة، هي إقامة العدل في الحساب، والإنصاف في الحكم والمجازاة، وليست في الحقيقة موازين بكفات وخيوط كما يظن العوام


93 – And that the scales [which] are installed in the Resurrection are the establishment of justice in the accounting and fairness in the judgment and requital.  And it is not in reality scales with scale pans and strings like the `awwam (common people, Sunnis) assume.


94- وأن الصراط المستقيم في الدنيا دين محمد وآل محمد -عليه وعليهم السلام- وهو في الآخرة طريق الجنان


94 – And that the straight path (as-sirat al-mustaqeem) in this world is the religion of Muhammad and the family of Muhammad عليه وعليهم السلام and in the hereafter it is the road to the Gardens.


95- وأن الأطفال والمجانين والبله من الناس، يتفضل عليهم في القيامة بأن تكمل عقولهم، ويدخلون الجنان


95 – And that the children, insane people, and simpletons from the people, have grace done upon them in the Resurrection in that their intellects are completed, and they enter the Gardens.


96- وأن نعيم أهل الجنة متصل أبدا بغير نفاد، وأن عذاب المشركين والكفار متصل في النار بغير نفاد


96 – And that the bliss of the people of the Garden is eternally continuous without end, and that the punishment of the mushrikeen and kuffar is continuously in the Fire without end.


97- ويجب أن تؤخذ معالم الدين في الغيبة من أدلة العقل، وكتاب الله عز وجل، والأخبار المتواترة عن رسول الله صلى الله عليه وآله وعن الأئمة عليهم السلام وما أجمعت عليه الطائفة الإمامية، وإجماعها حجة


97 – And is necessary to take the guideposts (?) of the religion during the ghayba from the evidences of the intellect, and the book of Allah `azza wa jalla, and the mutawatir akhbar of the Messenger of Allah صلى الله عليه وآله and of the Imams عليهم السلام, and what the Imami ta’ifa have ijma` (consensus) upon.  And their ijma` is a proof.


98- فأما عند ظهور الإمام عليه السلام فإنه المفزع عند المشكلات، وهو المنبه على العقليات، والمعرف بالسمعيات، كما كان النبي صلى الله عليه وآله


98 – And that with the appearance of the Imam عليه السلام then he is the refuge from problems, and the awakener of the intellectual matters, and the one who makes known (?) the traditions, as had been the Prophet صلى الله عليه وآله.


99- ولا يجوز استخراج الأحكام في السمعيات بقياس ولا اجتهاد


99 – And it is not permissible to extract the ahkam in the traditions by way of qiyas and ijtihad.


100- أما العقليات فيدخلها القياس والاجتهاد


100 – However, in regards to the intellectual matters then qiyas and ijtihad do enter in it.


101- ويجب على العاقل مع هذا كله ألا يقنع بالتقليد في الاعتقاد، وأن يسلك طريق التأمل والاعتبار


101 – And it is necessary upon the intelligent person with all of this, that he not be content with taqlid in beliefs, and that he pursue the road of contemplation and consideration.


102- ولا يكون نظره لنفسه في دينه أقل من نظره لنفسه في دنياه، فإنه في أمور الدنيا يحتاط ويحترز، ويفكر ويتأمل، ويعتبر بذهنه، ويستدل بعقله، فيجب أن يكون في أمر دينه على أضعاف هذه الحال، فالغرر في أمر الدين أعظم من الغرر في أمر الدنيا


102 – And that his regard for his self in his religion be no less than his regard for his self in his dunya, for in the matter of the dunya he is cautious and takes care, he thinks and he considers, he learns from his mind, and deduces by his intellect.  So it is necessary for him to be twice as much upon this state in the matter of his religion, for the risk in the matter of the religion is greater than the risk in the matter of the dunya.


103- فيجب أن لا يعتقد في العقليات إلا ما صح عنده حقه، ولا يسلم في السمعيات إلا لمن ثبت له صدقه.


103 – So it is necessary for him not to believe in the intellectual matters except for that whose truth is sound with him, and not to admit to traditions except from whom his truthfulness has been established for him.


نسأل الله حسن التوفيق برحمته، وألا يحرمنا ثواب المجتهدين في طاعته

قد أثبت لك يا أخي -أيدك الله- ما سألت، اقتصرت وما أطلت،  والذي ذكرت أصل لما تركت، والحمد لله وصلواته على سيدنا محمد وآله وسلم.


We ask Allah the goodness of tawfiq by His mercy, and that we not be forbidden from the blessing of those who strive in His obedience.

I have established for you, O my brother – may Allah support you – what you asked, confining (it) and not lengthening (it).  And what I have mentioned is the root of what I have left off.  And praise be to Allah, and His blessings be upon our master Muhammad and his family, and peace (be granted them).