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 أَبِيهِ وَعِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ النُّعْمَانِ الأحْوَلِ عَنْ سَلامِ بْنِ الْمُسْتَنِيرِ قَالَ كُنْتُ عِنْدَ أَبِي جَعْفَرٍ (عَلَيهِ السَّلام) فَدَخَلَ عَلَيْهِ حُمْرَانُ بْنُ أَعْيَنَ وَسَأَلَهُ عَنْ أَشْيَاءَ فَلَمَّا هَمَّ حُمْرَانُ بِالْقِيَامِ قَالَ لأبِي جَعْفَرٍ (عَلَيهِ السَّلام) أُخْبِرُكَ أَطَالَ الله بَقَاءَكَ لَنَا وَأَمْتَعَنَا بِكَ أَنَّا نَأْتِيكَ فَمَا نَخْرُجُ مِنْ عِنْدِكَ حَتَّى تَرِقَّ قُلُوبُنَا وَتَسْلُوَ أَنْفُسُنَا عَنِ الدُّنْيَا وَيَهُونَ عَلَيْنَا مَا فِي أَيْدِي النَّاسِ مِنْ هَذِهِ الأمْوَالِ ثُمَّ نَخْرُجُ مِنْ عِنْدِكَ فَإِذَا صِرْنَا مَعَ النَّاسِ وَالتُّجَّارِ أَحْبَبْنَا الدُّنْيَا قَالَ فَقَالَ أَبُو جَعْفَرٍ (عَلَيهِ السَّلام) إِنَّمَا هِيَ الْقُلُوبُ مَرَّةً تَصْعُبُ وَمَرَّةً تَسْهُلُ ثُمَّ قَالَ أَبُو جَعْفَرٍ (عَلَيهِ السَّلام) أَمَا إِنَّ أَصْحَابَ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وآلِه) قَالُوا يَا رَسُولَ الله نَخَافُ عَلَيْنَا النِّفَاقَ قَالَ فَقَالَ وَلِمَ تَخَافُونَ ذَلِكَ قَالُوا إِذَا كُنَّا عِنْدَكَ فَذَكَّرْتَنَا وَرَغَّبْتَنَا وَجِلْنَا وَنَسِينَا الدُّنْيَا وَزَهِدْنَا حَتَّى كَأَنَّا نُعَايِنُ الآخِرَةَ وَالْجَنَّةَ وَالنَّارَ وَنَحْنُ عِنْدَكَ فَإِذَا خَرَجْنَا مِنْ عِنْدِكَ وَدَخَلْنَا هَذِهِ الْبُيُوتَ وَشَمِمْنَا الأوْلادَ وَرَأَيْنَا الْعِيَالَ وَالأهْلَ يَكَادُ أَنْ نُحَوَّلَ عَنِ الْحَالِ الَّتِي كُنَّا عَلَيْهَا عِنْدَكَ وَحَتَّى كَأَنَّا لَمْ نَكُنْ عَلَى شَيْ‏ءٍ أَ فَتَخَافُ عَلَيْنَا أَنْ يَكُونَ ذَلِكَ نِفَاقاً فَقَالَ لَهُمْ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وآلِه) كَلا إِنَّ هَذِهِ خُطُوَاتُ الشَّيْطَانِ فَيُرَغِّبُكُمْ فِي الدُّنْيَا وَالله لَوْ تَدُومُونَ عَلَى الْحَالَةِ الَّتِي وَصَفْتُمْ أَنْفُسَكُمْ بِهَا لَصَافَحَتْكُمُ الْمَلائِكَةُ وَمَشَيْتُمْ عَلَى الْمَاءِ وَلَوْ لا أَنَّكُمْ تُذْنِبُونَ فَتَسْتَغْفِرُونَ الله لَخَلَقَ الله خَلْقاً حَتَّى يُذْنِبُوا ثُمَّ يَسْتَغْفِرُوا الله فَيَغْفِرَ الله لَهُمْ إِنَّ الْمُؤْمِنَ مُفَتَّنٌ تَوَّابٌ أَ مَا سَمِعْتَ قَوْلَ الله عَزَّ وَجَلَّ إِنَّ الله يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ وَقَالَ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ. 

1. Ali ibn Ibrahim has narrated from his father and a number of our people have narrated from Sahl ibn Ziyad and Muhammad ibn Yahya from Ahmad ibn Muhammad all from ibn Mahbub from Muhammad ibn al-Nu’man al-‘Ahwal from Sallam ibn al-Mustanir who has said the following: “Once I was in the presence of abu Ja’far (a.s.) when Humran ibn ‘A’yan came in and asked him a few things. When Humran wanted to stand up and leave he said to abu Ja’far (a.s.) ‘I like to tell you, may Allah grant you long life for us so we benefit from you more, whenever we come to you and then leave our hearts feel affectionate, we forget ourselves in the world, and what is in the hands of people of belongings seem to us insignificant. When we leave you and meet others and business people we begin to love the world.’ Abu Ja’far (a.s.) said, ‘The hearts sometimes harden and at other times soften.’ “Abu Ja’far (a.s.) then said, ‘The companions of Muhammad (a.s.) had said, ‘O Messenger of Allah, we are afraid of hypocrisy.’ The Imam said that the Messenger of Allah then asked, ‘Why are you afraid of it?’ They said, ‘When we are in your presence, you remind us (of our religion), encourage us to good deeds, we feel fear, forget the world and restrain ourselves from it, as if we observe the next life, paradise and fire while we are in your presence. When we leave your presence, go to these houses, sense the smell of the children and see the family and relatives, our condition that we had in your presence changes. It is as if we are on nothing (of belief or religion). Do you fear that is hypocrisy in us?’ The Messenger of Allah said, ‘Beware; this is among the steps of Satan who encourages you to be interested in the world. By Allah, if you continue in such condition that you described to exist in you, the angels shake hands with you and you can walk over the water. Even if you do not commit any sin and do not need to ask Allah’s forgiveness, Allah will create a creature who will sin then ask Him for forgiveness and He will forgive them. Believing people are under trial and they repent. Have you not heard the words of Allah, the Most Majestic, the Most Holy, ‘Allah loves those who repent and those who cleanse themselves,’ (2:222) also He has said, ‘Ask your Lord for forgiveness and turn to Him in repentance.’” (11:3) 

Al-Kāfi - Volume 2

Book 1, Chapter 186