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 عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ صَعِدَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيهِ السَّلام) بِالْكُوفَةِ الْمِنْبَرَ فَحَمِدَ الله وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ أَيُّهَا النَّاسُ إِنَّ الذُّنُوبَ ثَلاثَةٌ ثُمَّ أَمْسَكَ فَقَالَ لَهُ حَبَّةُ الْعُرَنِيُّ يَا أَمِيرَ الْمُؤْمِنِينَ قُلْتَ الذُّنُوبُ ثَلاثَةٌ ثُمَّ أَمْسَكْتَ فَقَالَ مَا ذَكَرْتُهَا إِلا وَأَنَا أُرِيدُ أَنْ أُفَسِّرَهَا وَلَكِنْ عَرَضَ لِي بُهْرٌ حَالَ بَيْنِي وَبَيْنَ الْكَلامِ نَعَمْ الذُّنُوبُ ثَلاثَةٌ فَذَنْبٌ مَغْفُورٌ وَذَنْبٌ غَيْرُ مَغْفُورٍ وَذَنْبٌ نَرْجُو لِصَاحِبِهِ وَنَخَافُ عَلَيْهِ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ فَبَيِّنْهَا لَنَا قَالَ نَعَمْ أَمَّا الذَّنْبُ الْمَغْفُورُ فَعَبْدٌ عَاقَبَهُ الله عَلَى ذَنْبِهِ فِي الدُّنْيَا فَالله أَحْلَمُ وَأَكْرَمُ مِنْ أَنْ يُعَاقِبَ عَبْدَهُ مَرَّتَيْنِ وَأَمَّا الذَّنْبُ الَّذِي لا يُغْفَرُ فَمَظَالِمُ الْعِبَادِ بَعْضِهِمْ لِبَعْضٍ إِنَّ الله تَبَارَكَ وَتَعَالَى إِذَا بَرَزَ لِخَلْقِهِ أَقْسَمَ قَسَماً عَلَى نَفْسِهِ فَقَالَ وَعِزَّتِي وَجَلالِي لا يَجُوزُنِي ظُلْمُ ظَالِمٍ وَلَوْ كَفٌّ بِكَفٍّ وَلَوْ مَسْحَةٌ بِكَفٍّ وَلَوْ نَطْحَةٌ مَا بَيْنَ الْقَرْنَاءِ إِلَى الْجَمَّاءِ فَيَقْتَصُّ لِلْعِبَادِ بَعْضِهِمْ مِنْ بَعْضٍ حَتَّى لا تَبْقَى لأحَدٍ عَلَى أَحَدٍ مَظْلِمَةٌ ثُمَّ يَبْعَثُهُمْ لِلْحِسَابِ وَأَمَّا الذَّنْبُ الثَّالِثُ فَذَنْبٌ سَتَرَهُ الله عَلَى خَلْقِهِ وَرَزَقَهُ التَّوْبَةَ مِنْهُ فَأَصْبَحَ خَائِفاً مِنْ ذَنْبِهِ رَاجِياً لِرَبِّهِ فَنَحْنُ لَهُ كَمَا هُوَ لِنَفْسِهِ نَرْجُو لَهُ الرَّحْمَةَ وَنَخَافُ عَلَيْهِ الْعَذَابَ.

1. Ali ibn Ibrahim has narrated from his father from ‘Abd al-Rahman ibn Hammad from certain individuals of his people in a marfu’ manner who has said the following: “Once Amir al-Mu’minin, Ali ibn abu Talib (a.s.) climbed the Minbar (pulpit) in al-Kufah, praised Allah and spoke of His glory and then said, ‘O people sins are of three kinds’ and he remained quiet. Habbah al-‘Arani, said, ‘O Amir al-Mu’minin, you just said, “Sins are of three kinds, and then remained silent.’ The Imam said, ‘Yes, I mentioned them and wanted to explain and inteipret them but a breathing problem prevented me from speaking. Yes, sins are of three kinds: A sin that is forgiven, a sin that is not forgiven and a sin for whose owner we have hopes and fears.’ The man said, ‘O Amir al-Mu’minin, explain them for us.’ “The Imam said, ‘Yes, the sin that is forgiven is one for which Allah has punished the sinner in this world and He is by far much Forbearing and Honorable to punish His servant twice. “The sin that is not forgiven is people’s injustice to each other (in the matters of property and so forth). When Allah, the Most Blessed, the Most High, will manifest himself to His creatures, He will swear by His Ownself saying, ‘By My Majesty and Glory that the injustice of the unjust cannot bypass Me, even though it is in the form of a slap for a slap, a nibbing for a slap, or blow by those having horns to those without horns.’ He will retaliate for His servants from the others until no one will be left without receiving justice and thereafter they will be sent for reckoning. “The third kind of sin is the sin that Allah has covered for His servants and has granted them repentance. He lives in fear because of his sin with hopes in his Lord. We toward him are just as he is to himself. We wish he will be granted mercy and fear for his suffering punishment.’” 

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ حُمْرَانَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيهِ السَّلام) عَنْ رَجُلٍ أُقِيمَ عَلَيْهِ الْحَدُّ فِي الرَّجْمِ أَ يُعَاقَبُ عَلَيْهِ فِي الآخِرَةِ قَالَ إِنَّ الله أَكْرَمُ مِنْ ذَلِكَ. 

2. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from ibn Bukayr from Zurara from Humran who has said the following: “Once I asked abu Ja’far (a.s.) about a man who is convicted and punished by stoning to death whether he will be punished in the next life for that sin again, and the Imam said, ‘Allah is by far more Honorable, He will not do such a thing (punish again).”’ 

Al-Kāfi - Volume 2

Book 1, Chapter 195