The Clay from Which the Believers and Unbelievers Are Made

The Clay from Which the Believers and Unbelievers Are Made (additional)

The Clay from which the Believers and Unbelievers are made (additional)

The Messenger of Allah, recipient of divine supreme covenant, Was the First to Respond to the Call of Allah, the Majestic, the Glorious, and Testify That He Is the Lord

How They Answered While They Were as Small Particles

Creation of the Creatures with Belief in Oneness of Allah in Their Nature

Believers as Offspring of Unbelievers

When Allah, the Majestic, the Glorious, Wills to Create a Believer

The Coloring (referred to in the Holy Quran) Is Islam

Serenity Is Belief

Purely Sincere

On the Shari’ a (System of Laws)

The Fundamentals of Islam

Islam Is to Spare Lives (and to Keep the Trust) But Reward Comes From Belief

Belief Is Inclusive of Islam but Islam Is Not Inclusive of Belief

Another Chapter on the Same Issue That Islam Is Before Belief

No name

Belief Spreads In all Parts of the Body

Advancement in Belief

Degrees of Belief

Degrees of Belief (Additional)

Description of Islam

Qualities of a Believer

Description of Belief

Superiority of Belief over Islam and Certainty over Belief

The Essence of Belief and Certainty

Contemplation (Thinking)

The Noble Qualities (of Man)

Excellence of Certainty

To Agree With the Decision (of Allah)

Leaving It to Allah to Be the Person in Charge of Affairs, and Having Trust in Him

Fear and Hope

Hopefulness Toward Allah, the Most Majestic, the Most Holy

To Profess One ’s Shortcomings

Obedience and Piety

Restraint from Worldly Matters (Sins)

Chastity

Abstaining From Unlawful Matters

Fulfilling Obligations

Balanced and Continuous Good Deeds

The Worship

The Intention

Part of Previous Chapter

Moderation in Worship

One Who Has Learned to Receive Rewards from His Lord for a Certain Deed

Patience

Gratitude and Thankfulness

Excellence in Moral Behaviors

Delightful Appearance

Truthfulness and Trust

Bashfulness

Forgiveness

Suppressing one ’s Anger

Forbearance

Silence and Controlling the Tongue

Gentleness in Dealings

Friendliness

Humbleness

Love for the Sake of Allah and Hate for the Sake of Allah

Condemnation of Worldly Matters and Abstaining Thereby

Additional Ahadith on the Above Subject

Contentment

Adequacy

Promptness in Good Deeds

Fairness and Justice

Independence from People

Good Relation with Relatives

Kindness to Parents

Concern for the Affairs of the Muslims, Giving Them Good Advice and to Benefit Them

High Regards for the Elderly

The Believer’s Mutual Brotherhood

The Rights of One Who Accepts the Belief and Then Severs Away

Brotherhood in Belief is not Due to Religion it only is a Way of Recognition

The Rights of a Believer on his Brother (in belief) and his duty to observe Such Rights

Compassion and Leniency

Visiting Brothers (in belief)

Greeting with Handshake

Holding in One ’s Arm

Kissing

Speak of and Remember the Brothers (in belief)

To Please the Believers

Assisting a Believer in his Needs

Endeavor to help a Believer

Relief for the Suffering of a Believer

Providing Food for a Believer

Providing Clothes for a Believer

To Show Kindness to and Honor a Believer

In the Sen’ice of Believing People

Giving Good Advice to the Believers

Improving Good Relations Among People

To Revive the Believer

Inviting one ’s Own People to Belief

Not to Invite People to Belief

Allah Grants Religion only to Whomever He Loves

Sound Religion

Al-Taqiyyah, Guarding and Cautiousness

Silence and Restraint against Publicity

A Believer’s Signs and Qualities

The Rarity of Believers

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ الله بْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ حَنِيفاً مُسْلِماً قَالَ خَالِصاً مُخْلِصاً لَيْسَ فِيهِ شَيْ‏ءٌ مِنْ عِبَادَةِ الأوْثَانِ.

1. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from ‘Abd Allah ibn Maskan from Abu ‘Abdillah (a.s.) who has said the following: “About the words of Allah, the Majestic, the Glorious, ‘. . . humble and submitted.’ (3:67), the Imam said, ‘It (humble and submitted) is one purely sincere who has nothing within him from the worship of Idols.’”

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ أَبِيهِ رَفَعَهُ إِلَى أَبِي جَعْفَرٍ (عَلَيهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وآلِه) يَا أَيُّهَا النَّاسُ إِنَّمَا هُوَ الله وَالشَّيْطَانُ وَالْحَقُّ وَالْبَاطِلُ وَالْهُدَى وَالضَّلالَةُ وَالرُّشْدُ وَالْغَيُّ وَالْعَاجِلَةُ وَالآجِلَةُ وَالْعَاقِبَةُ وَالْحَسَنَاتُ وَالسَّيِّئَاتُ فَمَا كَانَ مِنْ حَسَنَاتٍ فَلله وَمَا كَانَ مِنْ سَيِّئَاتٍ فَلِلشَّيْطَانِ لَعَنَهُ الله.

2. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father in a marfu’ manner from abu Ja’far (a.s.) who has said the following: “The Messenger of Allah (a.s.) has said, ‘O people indeed there is only Allah and Satan, Truth and falsehood, guidance and straying, wisdom and error, present and future, the consequences, the good deeds and evil deeds. There is no good deed except for Allah and no evil deed except for Satan, may Allah curse him.’” 

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيهِ السَّلام) أَنَّ أَمِيرَ الْمُؤْمِنِينَ (صَلَّى اللهُ عَلَيْهِ وآلِه) كَانَ يَقُولُ طُوبَى لِمَنْ أَخْلَصَ لله الْعِبَادَةَ وَالدُّعَاءَ وَلَمْ يَشْغَلْ قَلْبَهُ بِمَا تَرَى عَيْنَاهُ وَلَمْ يَنْسَ ذِكْرَ الله بِمَا تَسْمَعُ أُذُنَاهُ وَلَمْ يَحْزُنْ صَدْرَهُ بِمَا أُعْطِيَ غَيْرُهُ.

3. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Asbat from abu al-Hassan al-Rada (a.s.) who has said the following: “Amir al Mu’minin (a.s.) has said, ‘Glad tidings to those who maintain sincerity in worshipping Allah and in prayer to Him. Whatever they see does not occupy their heart. Whatever they hear does not make them forget to speak of Allah and they do not feel depressed because of what is given to others.’” 

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلاً قَالَ لَيْسَ يَعْنِي أَكْثَرَ عَمَلاً وَلَكِنْ أَصْوَبَكُمْ عَمَلاً وَإِنَّمَا الإصَابَةُ خَشْيَةُ الله وَالنِّيَّةُ الصَّادِقَةُ وَالْحَسَنَةُ ثُمَّ قَالَ الإبْقَاءُ عَلَى الْعَمَلِ حَتَّى يَخْلُصَ أَشَدُّ مِنَ الْعَمَلِ وَالْعَمَلُ الْخَالِصُ الَّذِي لا تُرِيدُ أَنْ يَحْمَدَكَ عَلَيْهِ أَحَدٌ إِلا الله عَزَّ وَجَلَّ وَالنِّيَّةُ أَفْضَلُ مِنَ الْعَمَلِ أَلا وَإِنَّ النِّيَّةَ هِيَ الْعَمَلُ ثُمَّ تَلا قَوْلَهُ عَزَّ وَجَلَّ قُلْ كُلٌّ يَعْمَلُ عَلى‏ شاكِلَتِهِ يَعْنِي عَلَى نِيَّتِهِ.

4. ‘Alī ibn Ibrāhīm, from his father, from al-Qāsim ibn Muḥammad, from al-Minqarī, from Sufyān ibn ʿUyaynah, from Abū ʿAbd Allāh (AS), regarding the saying of Allah, the Exalted and Glorious: “That He may test you to see which of you is best in deeds” (67:2). He said: "It does not mean the one who performs the most deeds, but rather the one whose deeds are the most correct. And correctness comes from having fear of Allah, a truthful intention, and good conduct." <br>Then he (AS) said: "Preserving the deed until it becomes sincere is more difficult than performing the deed itself. A sincere deed is one for which you desire no praise from anyone except Allah, the Exalted and Glorious. And intention is superior to the deed. Behold, intention itself is (the essence of) the deed." Then he recited the saying of Allah, the Exalted and Glorious: “Say: Everyone acts according to his own manner” (17:84), and said: "It means according to his intention."

5ـ وَبِهَذَا الإسْنَادِ قَالَ سَأَلْتُهُ عَنْ قَوْلِ الله عَزَّ وَجَلَّ إِلا مَنْ أَتَى الله بِقَلْبٍ سَلِيمٍ قَالَ الْقَلْبُ السَّلِيمُ الَّذِي يَلْقَى رَبَّهُ وَلَيْسَ فِيهِ أَحَدٌ سِوَاهُ قَالَ وَكُلُّ قَلْبٍ فِيهِ شِرْكٌ أَوْ شَكٌّ فَهُوَ سَاقِطٌ وَإِنَّمَا أَرَادُوا الزُّهْدَ فِي الدُّنْيَا لِتَفْرُغَ قُلُوبُهُمْ لِلآخِرَةِ.

5. It is reported through the same chain of narrators that he said: “Once I asked Abu ‘Abdillah (a.s.) about the words of Allah, the Most Majestic, the Most Holy, ‘Except those who would come to Allah with safe and protected hearts. . . .’ (26:89) The Imam said, ‘A safe and protected heart is such a heart that goes in the presence of his Lord while there is nothing in it besides his Lord. He then said that every heart in which there is polytheism or doubt, such a heart is a failing heart. They (pious people) have chosen to restrict themselves from worldly matters so that their hearts are reserved for the matters of the life hereafter only.’” 

6ـ بِهَذَا الإسْنَادِ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنِ السِّنْدِيِّ عَنْ أَبِي جَعْفَرٍ (عَلَيهِ السَّلام) قَالَ مَا أَخْلَصَ الْعَبْدُ الإيمَانَ بِالله عَزَّ وَجَلَّ أَرْبَعِينَ يَوْماً أَوْ قَالَ مَا أَجْمَلَ عَبْدٌ ذِكْرَ الله عَزَّ وَجَلَّ أَرْبَعِينَ يَوْماً إِلا زَهَّدَهُ الله عَزَّ وَجَلَّ فِي الدُّنْيَا وَبَصَّرَهُ دَاءَهَا وَدَوَاءَهَا فَأَثْبَتَ الْحِكْمَةَ فِي قَلْبِهِ وَأَنْطَقَ بِهَا لِسَانَهُ ثُمَّ تَلا إِنَّ الَّذِينَ اتَّخَذُوا الْعِجْلَ سَيَنالُهُمْ غَضَبٌ مِنْ رَبِّهِمْ وَذِلَّةٌ فِي الْحَياةِ الدُّنْيا وَكَذلِكَ نَجْزِي الْمُفْتَرِينَ فَلا تَرَى صَاحِبَ بِدْعَةٍ إِلا ذَلِيلاً وَمُفْتَرِياً عَلَى الله عَزَّ وَجَلَّ وَعَلَى رَسُولِهِ (صَلَّى اللهُ عَلَيْهِ وآلِه) وَعَلَى أَهْلِ بَيْتِهِ (صَلَّى اللهُ عَلَيْهِ وآلِه) إِلا ذَلِيلاً. 

6. It is reported through the same chain of narrators from Sufyan ibn ‘Uyayna from al-Sindy from abu Ja’far (a.s.) who has said the following: “Abu Ja’far (a.s.) has said, ‘If a servant maintains pure belief in Allah, the Most Majestic, the Most Holy, for forty days, Allah, the Most Majestic, the Most Holy, purifies his heart in this world and shows him his illnesses and the cure for them (illnesses).’ Also he (a.s.) said, ‘Whenever a servant of Allah speaks of Him in a beautiful way for forty days Allah, the Most Majestic, the Most Holy, purifies his heart in this world and shows him his illnesses and the cure for such illnesses. He then establishes wisdom in his heart and will make his tongue to speak wisdom. ’ The Imam then recited this verse of the Holy Quran, ‘Those who took the calf as their Lord will face anger and humiliation from their Lord in the worldly life and thus, We recompense those who forge lies.’ (7:157) “The Imam said, ‘You should note that all those who forge lies are but despicable persons. So also is one who forges lies against Allah, the Most Majestic, the Most Holy, His messenger and his A hi al-Bayt, recipients of divine supreme covenant. Such person is nothing but a despicable one.’” 

Al-Kāfi - Volume 2

Book 1, Chapter 11