Foreword

Reward for the Monotheists and Gnostics

Divine Unity and‬‬ Negation of Anthropomorphism

The Definition of One, Divine Unity, and the Believer in Divine Unity

The Commentary of Chapter 112 the Unity [al-Tawhid]

The Meaning of Divine Unity and Divine Justice

The Mighty and High is Devoid of both Body and Image

The Blessed and Exalted is a Thing

What is Related Regarding the Vision

Omnipotence

Knowledge

Attributes of Essence and Attributes of Actions

The Commentary of verse 88 of Chapter 28 the Narrative [al-Qasas] Everything is perishable but He.

The Commentary of Verse 75 of Chapter 38 Sad O Iblis! What prevented you that you should do obeisance to him whom I created with My Two Hands?

The Commentary of Verse 42 of Chapter 68 Qalam - On the Day when there shall be a severe affliction, and they shall be called upon to make obeisance

The Commentary of Verse 35 of Chapter 24 the Light [al-Nur]

The Commentary of Verse 67 of Chapter 9 the Repentance [al-Tawbah] They have forsaken Allah, so He has forsaken them.

The Commentary of Verse 67 of Chapter 39 the Companies [al-Zumar] And the whole Earth shall be in His Grip on the Day of Resurrection and the Heavens rolled up in his Right Hand.

The Commentary of Verse 15 of Chapter 83 the Defrauders [al-Mutaffifin] Nay! Most surely they shall on that day be debarred from their Lord.

The Commentary of Verse 22 of Chapter 89 the Daybreak [al-Fajr] And your Lord comes and (also) the angels in ranks.

The Commentary of Verse 210 of Chapter 2 the Cow [al-Baqarah] They do not wait aught but that Allah should come to them in the shadow of clouds along with the angels.

Meaning of Scoffing, Mockery, Planning and Deception of Allah

The Meaning of Allah’s Side

The Meaning of the Waistband

Meaning of the Eye, the Ear, and the Tongue of Allah

The Meaning of Allah’s Hand is Tied Up

The Meaning of His Pleasure and His Anger

The Meaning of Allah’s Breathing of Spirit And I breathed into him of My Sprit.

Negation of Space, Time, Stillness, Motion, Descending, Ascending, and Transference from Allah

The Names of Allah, the Exalted,‬‬ and the Difference between their Meanings and the Meaning of the‬‬ Names of Creation

What is the Qur’an?

The Meaning of “In the Name of Allah, the Most Compassionate, the Most Merciful”

The Explanation of‬‬ the Letters of the Alphabet.

The Explanation of the Letters of the Alphabet According to Their Numerical Value

The Explanation of the Words of the Calls to Prayer

The Commentary of Guidance, Misguidance, Direction, and Forsaking is from Allah, the Exalted

The Refutation of the Dualists & the Atheists

There is no‬‬ god but the One God

The‬‬ Remembrance of Allah’s Greatness, Mighty be His Glory

The Subtlety of Allah, the Blessed, the Exalted

The Least Required for Recognizing Diving Unity

He, the Mighty and High, in not Recognized, Except by Himself.

The Assertion of the Emergence of the Universe

The Tradition of Dhi`lib.

The Tradition of Subakht, the Jewish Man

The Meaning of “Glory be to Allah” [Subhan Allah]

The Meaning of Allah is the Greatest [Allahu Akbar]

The Meaning of the First and the Last

the Most Compassionate is Firm on the Empyrean.

His Empyrean was on the Water

The Empyrean and Its‬‬ Description

The Empyrean was Created in Quarters

The Meaning of `His Knowledge Extend over the Heavens and the Earth’

Allah made the Nature of the Creation upon Divine Unity

The Appearance [Al-Bada’]

The Will and the Intent

Capability

The Trial and the Test

Privilege and Adversity

The Negation of Determinism and Relinquishment

Predestination, Divine Decree, Trials, Means of Sustenance Rates, and Restricted Powers

Children and Allah’s Justice Concerning Them

Allah only does what is best for His servants

Command, Prohibition, Promise and Threat

Recognition, Explanation, Evidence, and Guidance

A Session of al-Ridha (AS‬‬) with Theologians from Among the Rhetoricians and Various‬‬ Religions about Unity in the presence of al-Ma`mun

A Session of al-Ridha (AS) with Sulayman al-Marwazi, the Theologian of Khurasan, in‬‬ the Presece of al-Ma`mun concerning the Subject of Divine Unity.

The Prohibition of Discussing, Debating, and Arguing about Allah

1 - حدثنا محمد بن الحسن بن أحمد بن الوليد رحمه الله، قال: حدثنا محمد بن الحسن الصفار، عن أحمد بن أبي عبد الله البرقي، عن أبيه، عن صفوان بن يحيى، عن منصور بن حازم، قال: قال أبو عبد الله عليه السلام: الناس مأمورون منهيون، و من كان له عذر عذره الله عز وجل. (١) 

1. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan alSaffar said, on the authority of Ahmad ibn Abu `Abd Allah al-Barqi, on the authority of his father, on the authority of Safwan ibn Yahya, on the authority of Mansur ibn Hazim that Abu `Abd Allah al-Sadiq (AS) said: “The people have been commanded and prohibited. Whoever has an excuse, Allah, the Mighty and High, forgives him.”

2 - حدثنا أبي رضي الله عنه، قال: حدثنا سعد بن عبد الله، قال: حدثنا أحمد بن محمد بن عيسى، عن عبد الرحمن بن أبي نجران، عن هشام بن سالم، عن حبيب السجستاني، عن أبي جعفر الباقر عليه السلام قال: إن في التوراة مكتوبا يا موسى إني خلقتك واصطفيتك وقويتك وأمرتك بطاعتي ونهيتك عن معصيتي، فإن أطعتني أعنتك على طاعتي وإن عصيتني لم أعنك على معصيتي، يا موسى ولي المنة عليك في طاعتك لي، ولي الحجة عليك في معصيتك لي. 

2. My father (RA) said: Sa`d ibn `Abd Allah said: Ahmad ibn Muhammad ibn `Isa said, on the authority of `Abd al-Rahman ibn Abu Najran, on the authority of Hisham ibn Salim, on the authority of Habib al-Sajistani that Abu Ja`far al-Baqir (AS) said: Verily, it is stated in the Torah: O Musa! Verily, I have created you, chosen you, strengthened you, commanded you for My Obedience, and prohibited you from disobeying Me. Therefore, if you obey Me I will help you to obey Me and if you disobey Me, I will not help you to disobey me. O Musa! I have favored you in your obedience to Me, and I have evidence over you in your disobedience of Me.

3 - حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه، قال: حدثنا محمد بن الحسن الصفار، عن محمد بن الحسين بن أبي الخطاب وأحمد بن أبي عبد الله البرقي، عن علي بن محمد القاساني، عمن ذكره، عن عبد الله بن القاسم الجعفري، عن أبي عبد الله، عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وآله وسلم: من وعده الله على عمل ثوابا فهو منجزه له، ومن أوعده على عمل عقابا فهو فيه بالخيار. 

3. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan alSaffar said, on the authority of both Muhammad ibn Abu al-Khattab and Ahmad ibn Abu `Abd Allah al-Barqi, on the authority of `Ali ibn Muhammad al-Qasani, on the authority of who he mentioned, on the authority of `Abd Allah ibn al-Qasim al-Ja`fari on the authority of Abu `Abd Allah (AS), on the authority of his forefathers (AS) that The Messenger of Allah (SA) said: “Whoever Allah promises to reward for an action, He will fulfill it. And whoever He threatens with punishment over an action, He may choose (either punishment or pardon).”

4 - حدثنا أبو علي الحسين بن أحمد البيهقي بنيسابور سنة اثنتين وخمسين و ثلاثمائة، قال: أخبرنا محمد بن يحيى الصولي، قال: حدثنا ابن ذكوان (٢) قال: سمعت إبراهيم بن العباس يقول: كنا في مجلس الرضا عليه السلام فتذاكروا الكبائر وقول المعتزلة فيها: إنها لا تغفر، فقال الرضا عليه السلام: قال أبو عبد الله عليه السلام: قد نزل القرآن بخلاف قول المعتزلة، قال الله عز وجل: ﴿وإن ربك لذو مغفرة للناس على ظلمهم﴾  والحديث طويل أخذنا منه موضع الحاجة. 

4. Abu `Ali al-Husayn ibn Ahmad al-Bayhaqi said in Naysabur year 352 AH that Muhammad ibn Yahya al-Suli reported to us that Ibn Dhukwan said: I heard Ibrahim ibn al-`Abbas say We were in the presence of al-Rida (AS) when the discussion was about the major sins, and the Mu`tazilite belief that they shall not be forgiven. Hence, al-Rida (AS) said: Abu `Abd Allah al-Sadiq (AS) said: “The Qur’an contradicts the belief of the Mu`tazilites. Allah, the Mighty and High, says: Verily, your Lord is the Lord of forgiveness to people despite their injustice. The Compiler of this book says: The tradition is detailed; we have extracted from it the required passage.

5 - حدثنا أحمد بن محمد بن الهيثم العجلي، وأحمد بن الحسن القطان، ومحمد بن أحمد السناني، والحسين بن إبراهيم بن أحمد بن هشام المكتب، وعبد الله بن محمد الصائغ، وعلي بن عبد الله الوراق رضي الله عنهم، قالوا: حدثنا أبو العباس أحمد ابن يحيى بن زكريا القطان، قال: حدثنا بكر بن عبد الله بن حبيب، قال: حدثنا تميم بن بهلول، قال: حدثنا أبو معاوية، عن الأعمش، عن جعفر بن محمد عليهما السلام قال فيما وصف له من شرائع الدين: إن الله لا يكلف نفسا إلا وسعها ولا يكلفها فوق طاقتها، وأفعال العباد مخلوقة خلق تقدير لا خلق تكوين (١)، والله خالق كل شئ، ولا نقول بالجبر، ولا بالتفويض، ولا يأخذ الله عز وجل البرئ بالسقيم ولا يعذب الله عز وجل الأطفال بذنوب الآباء، فإنه قال في محكم كتابه: ﴿ولا تزر وازرة وزر أخرى﴾ (٢) وقال عز وجل: ﴿وأن ليس للإنسان إلا ما سعى﴾ (٣) ولله عز وجل أن يعفو ويتفضل، وليس له عز وجل أن يظلم، ولا يفرض الله عز وجل على عباده طاعة من يعلم أنه يغويهم ويضلهم، ولا يختار لرسالته ولا يصطفي من عباده من يعلم أنه يكفر به ويعبد الشيطان دونه، ولا يتخذ على خلقه حجة إلا معصوما. والحديث طويل أخذنا منه موضع الحاجة، وقد أخرجته بتمامه في كتاب الخصال. 

5. Ahmad ibn Muhammad ibn al-Haytham al-`Ijli; Ahmad ibn al-Hasan al-Qittan; Muhammad ibn Ahmad al-Sinani; al-Husayn ibn Ibrahim ibn Ahmad ibn Hisham al-Mukattab; `Abd Allah ibn Muhammad al-Sa`igh and `Ali ibn `Abd Allah al-Warraq (may All be pleased with them) all said: Abu al-`Abbas Ahmad ibn Yahya ibn Zakariyyah al-Qittan said: Bakr ibn `Abd Allah ibn Husayn said: Tamim ibn Buhlul said: Abu Mu`awiyah said, on he authority of al-A`mash that Ja`far ibn Muhammad (AS) said the following regarding Islamic law: Verily, Allah does not impose anything on a soul except what it can bear, and does not oblige it to do anything it does not have the strength to do. The actions of the servants are created with decreed [taqdir] creation, not with constitutional [takwin] creation and Allah is the Creator of all Things. We do not believe in determinism or relinquishment. Allah, the Mighty and High, does not hold the innocent to be that guilty, nor does Allah, the Mighty and High, punish children for the sins of their fathers. For verily, He has said in Perfect Book: And no bearer of burden shall bear the burden of another; the Mighty and High says: And that man shall have nothing but what he strives for. Allah, the Mighty and High, forgives and favors. It is not befitting of the Mighty and High to oppress. Allah, the Mighty and High, does not oblige His Servants to obey the one that may lead them astray and misguided them. When He selects His Servants to be His Messengers, he does not select any that disbelieve in Him, and who may serve Satan instead of Him. He never appoints but an infallible person as a Proof over His Creation. The Compiler of this book says: The tradition is detailed; we have extracted from it the required passage. I have transmitted all of it in the book Al-Khisal.

6 - حدثنا أحمد بن زياد بن جعفر الهمداني رضي الله عنه، قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن محمد بن أبي عمير، قال: سمعت موسى بن جعفر عليهما السلام يقول: لا يخلد الله في النار إلا أهل الكفر والجحود وأهل الضلال و الشرك. ومن اجتنب الكبائر من المؤمنين لم يسأل عن الصغائر، قال الله تبارك و تعالى: ﴿إن تجتنبوا كبائر ما تنهون عنه نكفر عنكم سيئاتكم وندخلكم مدخلا كريما﴾  قال: فقلت له: يا ابن رسول الله فالشفاعة لمن تجب من المذنبين؟ قال: حدثني أبي، عن آبائه، عن علي عليهم السلام قال: سمعت رسول الله صلى الله عليه وآله وسلم يقول: (إنما شفاعتي لأهل الكبائر من أمتي، فأما المحسنون منهم فما عليهم من سبيل) قال ابن أبي - عمير: فقلت له: يا ابن رسول الله فكيف تكون الشفاعة لأهل الكبائر والله تعالى ذكره يقول: ﴿ولا يشفعون إلا لمن ارتضى وهم من خشيته مشفقون﴾  ومن يرتكب الكبائر لا يكون مرتضى، فقال: يا أبا أحمد ما من مؤمن يرتك ذنبا إلا ساءه ذلك وندم عليه، وقد قال النبي صلى الله عليه وآله وسلم: (كفى بالندم توبة) وقال عليه السلام: ((من سرته حسنته وساءته سيئة فهو مؤمن)  فمن لم يندم على ذنب يرتكبه فليس بمؤمن ولم تجب له الشفاعة وكان ظالما، والله تعالى ذكره يقول: (ما للظالمين من حميم ولا شفيع يطاع)  فقلت له: يا ابن رسول الله وكيف لا يكون مؤمنا من لم يندم على ذنب يرتكبه؟ فقال: يا أبا أحمد ما من أحد يرتكب كبيرة من المعاصي و هو يعلم أنه سيعاقب عليها إلا ندم على ما ارتكب ومتى ندم كان تائبا مستحقا للشفاعة، ومتى لم يندم عليها كان مصرا والمصر لا يغفر له لأنه غير مؤمن بعقوبة ما ارتكب ولو كان مؤمنا بالعقوبة لندم، وقد قال النبي صلى الله عليه وآله: (لا كبيرة مع الاستغفار ولا صغيرة مع الاصرار) وأما قول الله عز وجل: (ولا يشفعون إلا لمن ارتضى) فإنهم لا يشفعون إلا لمن ارتضى الله دينه، والدين الاقرار بالجزاء على الحسنات والسيئات، فمن ارتضى الله دينه ندم على ما ارتكبه من الذنوب لمعرفته بعاقبته في القيامة.  

6. Ahmad ibn Ziyad ibn Ja`far al-Hamdani (RA) said: `Ali ibn Ibrahim ibn Hashim said, on the authority of his father, on the authority of Muhammad ibn Abu `Umayr that Musa ibn Ja`far (AS) said: Allah will not make the Hell eternal for anyone except for those who disbelieved and denied, and those who went astray and rejected monotheism. Believers who refrained from major sins will not be asked about the minor sins they may have committed. Allah, the Blessed and Exalted, says: If you shun the great sins which you are forbidden, We will do away with your small sins and cause you to enter an honorable place of entering. The reporter says: I asked him, “O son of the messenger of Allah (SA)! To which sinners does intercession [shafa`at] apply?” He (AS) replied, “My father (AS) related to me, on the authority of his forefathers (AS) the authority of `Ali (AS) that: The Messenger of Allah (SA) said: “Verily, my intercession applies to the members of my Ummah who committed major sins. As for the good-doers, they should not be concerned.” Ibn Abu `Umayr says: I asked him, O son of the Messenger of Allah! How can intercession apply to those who commit major sins, when Allah, exalted be His Remembrance, says: And they do not intercede except for him whom He approves and for fear of Him they tremble; and whoever commits major sins cannot be the approved one, Thus, he (AS) responded, O Abu Ahmad! There is not a believer who commits a sin but that it grieves him, and he regrets it. The Prophet (SA) has said: “Regret is sufficient for repentance.” He (AS) has also said: Whoever is pleased by his good deeds and grieved by his bad deeds is a believer.” Therefore, he who commits a sin, and does not regret it, is not a believer, and intercession will not apply to him because he is unjust. Allah, exalted be His Remembrance, says: The unjust shall not have nay compassionate friend nor any intercessor who should be obeyed. I asked him, “O son of the Messenger of Allah! Why is a person an unbeliever is he does not feel any remorse for his sins?” He (AS) replied, O Abu Ahmad! If someone knows that he has committed a major sin, and knows that he will be punished for it, he will surely regret his action. If feels remorse, he has repented, and deserves intercession. If he does not regret his action, he will persist in his sin. Persistent, habitual sinners are not forgiven, because they do not believe that they will be punished for their actions. If they believed in the punishment then surely they would regret their action. The Prophet (SA) said: No major sin remains after repentance. And no sin remains minor if one engages in it habitually. As for the Word of Allah, the Mighty and High: And they do not intercede except for him whom He approves; then he will not receive intercession unless Allah approves his belief. Belief is the confirmation of reward for good deeds and punishment over bad deeds. If Allah accepts a person’s faith as sincere, it is because the person regrets the sins he has committed, and fears their punishment on the Day of Judgment.

7 - حدثنا محمد بن موسى بن المتوكل رضي الله عنه، قال: حدثنا علي بن الحسين السعدآبادي، عن أحمد بن أبي عبد الله البرقي، عن أبيه، عن محمد بن أبي عمير، عن حمزة بن حمران، عن أبي عبد الله عليه السلام قال: من هم بحسنة فلم يعملها كتبت له حسنة، فإن عملها كتبت له عشر أمثالها، ويضاعف الله لمن يشاء إلى سبعمائة، ومن هم بسيئة فلم يعملها لم تكتب عليه حتى يعملها، فإن لم يعملها كتبت له حسنة بتركه لفعلها، وإن عملها أجل تسع ساعات فإن تاب وندم عليها لم تكتب عليه و إن لم يتب ولم يندم عليها كتبت عليه سيئة. 

7. Muhammad ibn Musa ibn al-Mutawakkil (RA) said: `Ali ibn la-Husayn al-Sa`dabadi said, on the authority of Ahmad ibn Abu `Abd Allah la-Barqi, on the authority of his father, on the authority of Muhammad ibn Abu `Umayr, on the authority of Hamzah ibn Humran that Abu `Abd Allah al-Sadiq (AS) said: He who intends to accomplish a good deed, and does not do so, one good deed is written down for him. However, if he accomplished the good deed, then ten good deeds are written down for him. Allah multiplies good deeds for anyone He wished up to seven hundred times. Whoever intends to accomplish a bad deed, and does not do it, no bad deed will be written down for him unless he does it. If he does not accomplish the bad deed, then one good deed is written down for him because he avoided the bad deed. Even if he does a bad deed, it is only recorded nine hours after it was done. In the event hat he repents within this period, it will not be recorded. However, if he fails to repent for his sin or express any remorse over it, a single offence will be recorded against him.

8 - حدثنا محمد بن محمد بن الغالب الشافعي، قال: أخبرنا أبو محمد مجاهد بن أعين بن داود، قال: أخبرنا عيسى بن أحمد العسقلاني، قال: أخبرنا النضر بن شميل، قال: أخبرنا إسرافيل  قال: أخبرنا ثوير، عن أبيه أن عليا عليه السلام قال: ما في القرآن آية أحب إلي من قوله عز وجل: (إن الله لا يغفر أن يشرك به ويغفر ما دون ذلك لمن يشاء).  

8. Muhammad ibn Muhammad ibn al-Ghalib al-Shafi``I said: Abu Muhammad ibn Mujahid ibn A`yun ibn Dawwud reported to us that `Isa ibn Ahmad al-`Asqalani reported to us that al-Nadr ibn Shumayyil reported to us that Israfil reported to us that Thuwayr reported, on the authority of his father that `Ali (AS) said: There is not a verse in the Qur`an more beloved to me that the Word of the Mighty and High: Surely Allah does not forgive that anything should be associated with Him, and forgives what is beside that to whomsoever He pleases.

9 - حدثنا أبو نصر محمد بن أحمد بن تميم السرخسي بسرخس، قال: حدثنا أبو لبيد محمد بن إدريس الشامي، قال: حدثني إسحاق بن إسرائيل، قال: حدثنا حريز، عن عبد العزيز  عن زيد بن وهب، عن أبي ذر رحمه الله، قال: خرجت ليلة من الليالي فإذا رسول الله صلى الله عليه وآله يمشي وحده وليس معه إنسان، فظننت أنه يكره أن يمشي معه أحد، قال: فجعلت أمشي في ظل القمر، فالتفت فرآني فقال: من هذا؟ فقلت: أبو ذر جعلني الله فداك، قال: يا أبا ذر تعال، قال: فمشيت معه ساعة، فقال: إن المكثرين هم الأقلون يوم القيامة إلا من أعطاه الله خيرا فنفح منه بيمينه وشماله وبين يديه ووراءه وعمل فيه خيرا، قال: فمشيت معه ساعة، فقال لي: اجلس ههنا، وأجلسني في قاع حوله حجارة، فقال لي: اجلس حتى أرجع إليك، قال: فانطلق في الحرة حتى لم أره وتوارى عني، فأطال اللبث، ثم إني سمعته عليه السلام وهو مقبل وهو يقول: وإن زنى وإن سرق، قال: فلما جاء لم أصبر حتى قلت: يا نبي الله جعلني الله فداك من تكلمه في جانب الحرة؟ فإني ما سمعت أحدا يرد عليك من الجواب شيئا، قال: ذاك جبرئيل عرض لي في جانب الحرة فقال: بشر أمتك أنه مات لا يشرك بالله عز وجل شيئا دخل الجنة، قال: قلت: يا جبرئيل وإن زنى وإن سرق؟ قال: نعم، وإن شرب الخمر. قال مصنف هذا الكتاب رحمه الله: يعني بذلك أنه يوفق للتوبة حتى يدخل الجنة. 

9. Abu Nasr Muhammad ibn Ahmad ibn Tamim al-Sarkhasi said in Sarkhas that Abu Lubayd Muhammad ibn Idris al-Shami said: Ishaq ibn Isra`il related to me that Hariz said, on the authority of `Abd al-`Aziz’, on the authority of Zayd ibn Wahab that I went out one night. The Messenger of Allah (SA) was all alone. I thought that he was averse to anyone walking with him. When I started walking in the moon light, he turned around and saw me. He enquired, “Who is that?” I answered, “Abu Dharr. May Allah make me your ransom!” He (SA) said: “Come here, O Abu Dharr!” So I walked with him for some time. He said: Verily, the ones with much will be the ones with less. On the Day of Resurrection with the exception of those Allah has favoured. His Favour will spread to them from right to left, and from front to back. It will fill them with good. Abu Dharr says: I continued to walk with him for a while. Then he (SA) said: “Sit down here. He made me sit down in some low ground around which was stones.” He said to me, “Sit down until I return to you.” He (Abu Dharr) said: He went to a stony area until I could no longer see him. His delay was prolonged. Then I heard him coming, while saying, “Even if he fornicated and eve if he stole?” He said: When he came back, I immediately asked him, “O Prophet of Allah! May Allah make me your ransom! Who are you talking to in the stony area for I did not hear anyone answer you?” He replied, “It was Jibra’il who appeared to me in that stony area and said: `Glad tidings to your Ummah that anyone who dies without associating anything with Allah, the Mighty and High, will enter Heaven.” He (SA) added, “I asked Jibra’il: `Even if he fornicated and even if he stole?’ He replied: `Yes, and even if he drank wine.’” The Compiler of this book says: What he means by this is that he will succeed in repentance so that he may enter Paradise.

10 - حدثنا أبي رحمه الله، قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن محمد بن أبي عمير، عن معاذ الجوهري، عن الصادق جعفر بن محمد، عن آبائه صلوات الله عليهم، عن رسول الله صلى الله عليه وآله وسلم، عن جبرئيل عليه السلام، قال: قال الله جل جلاله: من أذنب ذنبا صغيرا أو كبيرا وهو لا يعلم أن لي أن أعذبه به أو أعفو عنه لا غفرت له ذلك الذنب أبدا، ومن أذنب ذنبا صغيرا كان أو كبيرا وهو يعلم أن لي أن أعذبه وأن أعفو عنه عفوت عنه.  باب التعريف والبيان والحجة والهداية 

10. My father (RA) said: `Ali ibn Ibrahim ibn Hashim said, on the authority of his father, on the authority of Muhammad ibn Abu `Umayr, on the authority of Mu`adh al-Jawhari, on the authority of al-Sadiq Ja`far ibn Muhammad (AS), on the authority of is forefather, blessings of Allah be upon them that The Messenger of Allah (SA) said: Jibra`il (AS) said: Allah, great be His Glory said: Whoever commits a sin, major or minor, and he does not believe that I have a right to punish him over it or to forgive for it, then I will never forgive him for that sin ever. Whoever commits a sin, whether be it minor or major, believing that I have a right to punish him over it or forgive for it, I forgive him.

Al-Tawḥīd

Book 2, Chapter 63