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 جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ (عَلَيهِما السَّلام) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيهِ السَّلام) يَقُولُ إِنَّمَا الدَّهْرُ ثَلاثَةُ أَيَّامٍ أَنْتَ فِيمَا بَيْنَهُنَّ مَضَى أَمْسِ بِمَا فِيهِ فَلا يَرْجِعُ أَبَداً فَإِنْ كُنْتَ عَمِلْتَ فِيهِ خَيْراً لَمْ تَحْزَنْ لِذَهَابِهِ وَفَرِحْتَ بِمَا اسْتَقْبَلْتَهُ مِنْهُ وَإِنْ كُنْتَ قَدْ فَرَّطْتَ فِيهِ فَحَسْرَتُكَ شَدِيدَةٌ لِذَهَابِهِ وَتَفْرِيطِكَ فِيهِ وَأَنْتَ فِي يَوْمِكَ الَّذِي أَصْبَحْتَ فِيهِ مِنْ غَدٍ فِي غِرَّةٍ وَلا تَدْرِي لَعَلَّكَ لا تَبْلُغُهُ وَإِنْ بَلَغْتَهُ لَعَلَّ حَظَّكَ فِيهِ فِي التَّفْرِيطِ مِثْلُ حَظِّكَ فِي الأمْسِ الْمَاضِي عَنْكَ فَيَوْمٌ مِنَ الثَّلاثَةِ قَدْ مَضَى أَنْتَ فِيهِ مُفَرِّطٌ وَيَوْمٌ تَنْتَظِرُهُ لَسْتَ أَنْتَ مِنْهُ عَلَى يَقِينٍ مِنْ تَرْكِ التَّفْرِيطِ وَإِنَّمَا هُوَ يَوْمُكَ الَّذِي أَصْبَحْتَ فِيهِ وَقَدْ يَنْبَغِي لَكَ أَنْ عَقَلْتَ وَفَكَّرْتَ فِيمَا فَرَّطْتَ فِي الأمْسِ الْمَاضِي مِمَّا فَاتَكَ فِيهِ مِنْ حَسَنَاتٍ أَلا تَكُونَ اكْتَسَبْتَهَا وَمِنْ سَيِّئَاتٍ أَلا تَكُونَ أَقْصَرْتَ عَنْهَا وَأَنْتَ مَعَ هَذَا مَعَ اسْتِقْبَالِ غَدٍ عَلَى غَيْرِ ثِقَةٍ مِنْ أَنْ تَبْلُغَهُ وَعَلَى غَيْرِ يَقِينٍ مِنِ اكْتِسَابِ حَسَنَةٍ أَوْ مُرْتَدَعٍ عَنْ سَيِّئَةٍ مُحْبِطَةٍ فَأَنْتَ مِنْ يَوْمِكَ الَّذِي تَسْتَقْبِلُ عَلَى مِثْلِ يَوْمِكَ الَّذِي اسْتَدْبَرْتَ فَاعْمَلْ عَمَلَ رَجُلٍ لَيْسَ يَأْمُلُ مِنَ الأيَّامِ إِلا يَوْمَهُ الَّذِي أَصْبَحَ فِيهِ وَلَيْلَتَهُ فَاعْمَلْ أَوْ دَعْ وَالله الْمُعِينُ عَلَى ذَلِكَ.

1. Ali ibn Ibrahim has narrated from his father and a number of our people have narrated from Sahl ibn Ziyad all from al-Hassan ibn Mahbub from Ali ibn Ri’ab from abu Hamza from Ali ibn al-Husayn (a.s.) who has said the following: “Amir al-Mu’minin, Ali ibn abu Talib (a.s.) would say, ‘Time consists of three days in the middle of which you live. Yesterday that has passed in history with all that was in it and it will never return. If you had done good deeds in it you do not feel sad about it’s passing into history and you feel happy about everything that you experienced in it. If you had acted extremely (bad) in it your regret is severe, for it’s passing into history, due to your acting extremely (bad). While you are in the day that you live, about tomorrow you are unaware, you do not know if you will ever reach it. Perhaps your share of acting extremely (bad) in it will be just as yesterday that has passed into history.’ “One of the three days has passed and in it you had acted extremely (bad). There is the day that you are waiting for and you are not sure if you will avoid acting extremely (bad) in it. What is left is the day in which you live and it is very proper for you to use your power of reason and think about your acting extremely (bad) yesterday that passed and of the good deeds that you missed to perform when you should have performed them and the evil deeds that you should have avoided. Despite this, about tomorrow you are not certain of reaching it and whether you will perform any good deeds in it or avoid committing evil deeds that deletes the good deeds. Thus, your position toward tomorrow is like your position toward yesterday. Therefore, you must act like one who has no hope in any of the days except the day and night in which he lives. Do good deeds and save and Allah is the supporter for such task.’” 

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي الْحَسَنِ الْمَاضِي (صَلَّى اللهُ عَلَيْهِ وآلِه) قَالَ لَيْسَ مِنَّا مَنْ لَمْ يُحَاسِبْ نَفْسَهُ فِي كُلِّ يَوْمٍ فَإِنْ عَمِلَ حَسَناً اسْتَزَادَ الله وَإِنْ عَمِلَ سَيِّئاً اسْتَغْفَرَ الله مِنْهُ وَتَابَ إِلَيْهِ.

2. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yamani from abu al-Hassan (Ali ibn al-Husayn) (a.s.) who has said the following: “One who does not evaluate his deeds every day is not one of us. One must evaluate his deeds and pray to Allah to increase his good deeds, plead for forgiveness to Allah due to one’s committing evil deeds and turn to Him in repentance.” 

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي النُّعْمَانِ الْعِجْلِيِّ عَنْ أَبِي جَعْفَرٍ (عَلَيهِ السَّلام) قَالَ يَا أَبَا النُّعْمَانِ لا يَغُرَّنَّكَ النَّاسُ مِنْ نَفْسِكَ فَإِنَّ الأمْرَ يَصِلُ إِلَيْكَ دُونَهُمْ وَلا تَقْطَعْ نَهَارَكَ بِكَذَا وَكَذَا فَإِنَّ مَعَكَ مَنْ يَحْفَظُ عَلَيْكَ عَمَلَكَ وَأَحْسِنْ فَإِنِّي لَمْ أَرَ شَيْئاً أَحْسَنَ دَرَكاً وَلا أَسْرَعَ طَلَباً مِنْ حَسَنَةٍ مُحْدَثَةٍ لِذَنْبٍ قَدِيمٍ. عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي النُّعْمَانِ مِثْلَهُ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Nu’man from Ishaq ibn ‘Ammar from abu al-Nu’man al-‘Ijli from abu Ja’far (a.s.) who has said the following: “O abu al-Nu’man, do not allow people to deceive you about yourself; the matter will come to you and not to them. Do not spend your day in this and that; with you there is one who preserves your deeds for you. Do good deeds; I do not see anything of better result and remedy for the old sins then new good deeds.’” A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ‘Uthman ibn ‘Isa from certain individuals of our people from abu al- Nu’man a similar Hadith. 

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ قَالَ اصْبِرُوا عَلَى الدُّنْيَا فَإِنَّمَا هِيَ سَاعَةٌ فَمَا مَضَى مِنْهُ فَلا تَجِدُ لَهُ أَلَماً وَلا سُرُوراً وَمَا لَمْ يَجِئْ فَلا تَدْرِي مَا هُوَ وَإِنَّمَا هِيَ سَاعَتُكَ الَّتِي أَنْتَ فِيهَا فَاصْبِرْ فِيهَا عَلَى طَاعَةِ الله وَاصْبِرْ فِيهَا عَنْ مَعْصِيَةِ الله.

4. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ‘Uthman ibn ‘Isa from certain individuals of our people from Abu ‘Abdillah (a.s.) who has said the following: “Exercise patience in worldly matters; it is only an hour. You do not find any pain or happiness in whatever has passed. The hour that has not yet arrived is unknown to you in matters of its contents. The only time is the hour in which you live. Exercise patience in it to obey Allah and exercise patience in such time in the matters of disobedience to Allah.” 

5ـ عَنْهُ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيهِ السَّلام) احْمِلْ نَفْسَكَ لِنَفْسِكَ فَإِنْ لَمْ تَفْعَلْ لَمْ يَحْمِلْكَ غَيْرُكَ.

5. It is narrated from him (narrator of the Hadith above) from certain individuals of our people in a marfu’ manner who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Hold your soul responsible for yourself. If you did not do so others will not do for you.’” 

6ـ عَنْهُ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيهِ السَّلام) لِرَجُلٍ إِنَّكَ قَدْ جُعِلْتَ طَبِيبَ نَفْسِكَ وَبُيِّنَ لَكَ الدَّاءُ وَعُرِّفْتَ آيَةَ الصِّحَّةِ وَدُلِلْتَ عَلَى الدَّوَاءِ فَانْظُرْ كَيْفَ قِيَامُكَ عَلَى نَفْسِكَ.

6. It is narrated from him (narrator of the Hadith above) in a marfu’ manner from Abu ‘Abdillah (a.s.) who has said the following to a man: “You have been made the physician for your own self. Medicine is prescribed for you; signs of good health are shown to you, and the direction for medicine is given to you. It is all up to you how you treat yourself.” 

7ـ عَنْهُ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيهِ السَّلام) لِرَجُلٍ اجْعَلْ قَلْبَكَ قَرِيناً بَرّاً أَوْ وَلَداً وَاصِلاً وَاجْعَلْ عَمَلَكَ وَالِداً تَتَّبِعُهُ وَاجْعَلْ نَفْسَكَ عَدُوّاً تُجَاهِدُهَا وَاجْعَلْ مَالَكَ عَارِيَّةً تَرُدُّهَا.

7. It is narrated from him (narrator of the Hadith above) in a marfu’ manner from Abu ‘Abdillah (a.s.) who has said the following to a man: “Make your heart a virtuous companion for yourself or like a child who does not fail to maintain good relations with parents. Consider your deeds as your father whom you follow, consider your soul as your enemy against whom you strive and consider your properties as borrowed for the safe return of which you are responsible.” 

8ـ وَعَنْهُ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيهِ السَّلام) اقْصُرْ نَفْسَكَ عَمَّا يَضُرُّهَا مِنْ قَبْلِ أَنْ تُفَارِقَكَ وَاسْعَ فِي فَكَاكِهَا كَمَا تَسْعَى فِي طَلَبِ مَعِيشَتِكَ فَإِنَّ نَفْسَكَ رَهِينَةٌ بِعَمَلِكَ.

8. It is narrated from him (narrator of the Hadith above) in a marfu’ manner from Abu ‘Abdillah (a.s.) who has said the following: “Hold back your soul from that which harms it before it departs you, strive to set it free just as you strive to make a living; your soul’s well being depends upon your good deeds.” 

9ـ عَنْهُ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيهِ السَّلام) كَمْ مِنْ طَالِبٍ لِلدُّنْيَا لَمْ يُدْرِكْهَا وَمُدْرِكٍ لَهَا قَدْ فَارَقَهَا فَلا يَشْغَلَنَّكَ طَلَبُهَا عَنْ عَمَلِكَ وَالْتَمِسْهَا مِنْ مُعْطِيهَا وَمَالِكِهَا فَكَمْ مِنْ حَرِيصٍ عَلَى الدُّنْيَا قَدْ صَرَعَتْهُ وَاشْتَغَلَ بِمَا أَدْرَكَ مِنْهَا عَنْ طَلَبِ آخِرَتِهِ حَتَّى فَنِيَ عُمُرُهُ وَأَدْرَكَهُ أَجَلُهُ. وَقَالَ أَبُو عَبْدِ الله (عَلَيهِ السَّلام) الْمَسْجُونُ مَنْ سَجَنَتْهُ دُنْيَاهُ عَنْ آخِرَتِهِ.

9. It is narrated from him (narrator of the Hadith above) from certain individuals of his people in a marfu’ manner from Abu ‘Abdillah (a.s.) who has said the following: “How many are those who seek worldly gains but can not achieve them and how many are those who had achieved worldly gains but have already departed them! Do not allow your seeking worldly gains prevent you from good deeds. You must request worldly gains from the One Who grants them and is the owner of the same. How many were those who were greedy of the worldly gains that were destroyed and whose preoccupation in them prevented them from seeking the gains of the next life until their lives finished and the appointed time approached them! “Abu ‘Abd Allah (a.s.) has said, ‘A prisoner is one whose worldly affairs imprison him so he cannot do anything for his next life.’” 

10ـ وَعَنْهُ رَفَعَهُ عَنْ أَبِي جَعْفَرٍ (عَلَيهِ السَّلام) قَالَ قَالَ إِذَا أَتَتْ عَلَى الرَّجُلِ أَرْبَعُونَ سَنَةً قِيلَ لَهُ خُذْ حِذْرَكَ فَإِنَّكَ غَيْرُ مَعْذُورٍ وَلَيْسَ ابْنُ الأرْبَعِينَ بِأَحَقَّ بِالْحِذْرِ مِنِ ابْنِ الْعِشْرِينَ فَإِنَّ الَّذِي يَطْلُبُهُمَا وَاحِدٌ وَلَيْسَ بِرَاقِدٍ فَاعْمَلْ لِمَا أَمَامَكَ مِنَ الْهَوْلِ وَدَعْ عَنْكَ فُضُولَ الْقَوْلِ.

10. It is narrated from him (narrator of the Hadith above) in a marfu’ manner from abu Ja’far (a.s.) who has said the following: “When a man reaches the age of forty it is said to him, ‘Beware, you have no excuses!’ In fact, a person at the age of forty is not obliged to exercise caution against sins more than the person at the age of twenty. What is after both of them is the same (that is death) and it is not sleeping. Perform good deeds for what lies ahead of frightening conditions and stop the unnecessary words.’” 

11ـ عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ حَسَّانَ عَنْ زَيْدٍ الشَّحَّامِ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيهِ السَّلام) خُذْ لِنَفْسِكَ مِنْ نَفْسِكَ خُذْ مِنْهَا فِي الصِّحَّةِ قَبْلَ السُّقْمِ وَفِي الْقُوَّةِ قَبْلَ الضَّعْفِ وَفِي الْحَيَاةِ قَبْلَ الْمَمَاتِ.

11. It is narrated from him (narrator of the Hadith above) from Ali ibn al-Hakam from Hassan from Zayd al-Shahham who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Take from your soul for your soul. Take from it in good health before illness, during its strength before weakness and in its lifetime before death.”’ 

12ـ عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ إِنَّ النَّهَارَ إِذَا جَاءَ قَالَ يَا ابْنَ آدَمَ اعْمَلْ فِي يَوْمِكَ هَذَا خَيْراً أَشْهَدْ لَكَ بِهِ عِنْدَ رَبِّكَ يَوْمَ الْقِيَامَةِ فَإِنِّي لَمْ آتِكَ فِيمَا مَضَى وَلا آتِيكَ فِيمَا بَقِيَ وَإِذَا جَاءَ اللَّيْلُ قَالَ مِثْلَ ذَلِكَ.

12. It is narrated from him (narrator of the Hadith above) from Ali ibn al-Hakam from Hisham ibn Salim from certain individuals of his people from Abu ‘Abdillah (a.s.) who has said the following: “When the day comes it says, ‘O son of Adam do good deeds this day so I may bear witness to it to testify (in your support) before your Lord on the Day of Judgment. I had not come to you before and will not come to you in future.’ When the night comes it speaks likewise.’” 

13ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ شُعَيْبِ بْنِ عَبْدِ الله عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ جَاءَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ (عَلَيهِ السَّلام) فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَوْصِنِي بِوَجْهٍ مِنْ وُجُوهِ الْبِرِّ أَنْجُو بِهِ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيهِ السَّلام) أَيُّهَا السَّائِلُ اسْتَمِعْ ثُمَّ اسْتَفْهِمْ ثُمَّ اسْتَيْقِنْ ثُمَّ اسْتَعْمِلْ وَاعْلَمْ أَنَّ النَّاسَ ثَلاثَةٌ زَاهِدٌ وَصَابِرٌ وَرَاغِبٌ فَأَمَّا الزَّاهِدُ فَقَدْ خَرَجَتِ الأحْزَانُ وَالأفْرَاحُ مِنْ قَلْبِهِ فَلا يَفْرَحُ بِشَيْ‏ءٍ مِنَ الدُّنْيَا وَلا يَأْسَى عَلَى شَيْ‏ءٍ مِنْهَا فَاتَهُ فَهُوَ مُسْتَرِيحٌ وَأَمَّا الصَّابِرُ فَإِنَّهُ يَتَمَنَّاهَا بِقَلْبِهِ فَإِذَا نَالَ مِنْهَا أَلْجَمَ نَفْسَهُ عَنْهَا لِسُوءِ عَاقِبَتِهَا وَشَنَ‏آنِهَا لَوِ اطَّلَعْتَ عَلَى قَلْبِهِ عَجِبْتَ مِنْ عِفَّتِهِ وَتَوَاضُعِهِ وَحَزْمِهِ وَأَمَّا الرَّاغِبُ فَلا يُبَالِي مِنْ أَيْنَ جَاءَتْهُ الدُّنْيَا مِنْ حِلِّهَا أَوْ مِنْ حَرَامِهَا وَلا يُبَالِي مَا دَنَّسَ فِيهَا عِرْضَهُ وَأَهْلَكَ نَفْسَهُ وَأَذْهَبَ مُرُوءَتَهُ فَهُمْ فِي غَمْرَةٍ يَضْطَرِبُونَ.

13. Al-Husayn ibn Muhammad has narrated from Mu’alla ibn Muhammad from Ahmad ibn Muhammad from Shu’ayb ibn ‘Abd Allah from certain individuals of his people in a marfu’ manner that has said the following: “Once a man came to Amir al-Mu’minin, Ali ibn abu Talib (a.s.) and said, ‘O Amir al- Mu’minin, grant me good advice in the aspects of virtue so I may attain salvation.’ Amir al-Mu’minin, Ali ibn abu Talib (a.s.) said, ‘O seeker of advice, listen carefully, understand, ascertain and practice. You must know that people are of three kinds: restraining themselves from worldly matters, exercising patience and those who are inclined toward worldly gains. “From the hearts of restraining people sadness and happiness have moved out. He does not become happy for any of the worldly things, nor he is grieved over anything of the world that he may have missed, thus, he is comfortable. “The person who exercises patience has hopes to have worldly gains in his heart and when he gains anything he holds his soul back from it due to such gains’ bad consequences and disgrace. Were you to see his heart you would be astonished by its chastity, humility and determination. “To those who are inclined to worldly gains it does not matter wherefrom worldly gains come to them, lawful or unlawful as well as whether it throws filth over their honor or destroys their souls, or takes away their kindness. They are restless in a vortex. ’” 

14ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (صَلَّى اللهُ عَلَيْهِ وآلِه) لا يَصْغَرُ مَا يَنْفَعُ يَوْمَ الْقِيَامَةِ وَلا يَصْغَرُ مَا يَضُرُّ يَوْمَ الْقِيَامَةِ فَكُونُوا فِيمَا أَخْبَرَكُمُ الله عَزَّ وَجَلَّ كَمَنْ عَايَنَ.

14. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from Muhammad ibn Hakim from those whom has mentioned (in his book) from Abu ‘Abdillah (a.s.) who has said the following: “Amir al-Mu’minin, Ali ibn abu Talib (a.s.) has said, ‘What is beneficial on the Day of Judgment is not small (insignificant) and nor what is harmful for one on the Day of Judgment is small (insignificant). About whatever Allah, the Most Majestic, the Most Holy, has informed, you must be like one who has eye-witnessed them.’” 

15ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَعَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله يَقُولُ إِنْ قَدَرْتَ أَنْ لا تُعْرَفَ فَافْعَلْ وَمَا عَلَيْكَ أَلا يُثْنِيَ عَلَيْكَ النَّاسُ وَمَا عَلَيْكَ أَنْ تَكُونَ مَذْمُوماً عِنْدَ النَّاسِ إِذَا كُنْتَ مَحْمُوداً عِنْدَ الله ثُمَّ قَالَ قَالَ أَبِي عَلِيُّ بْنُ أَبِي طَالِبٍ (عَلَيهِ السَّلام) لا خَيْرَ فِي الْعَيْشِ إِلا لِرَجُلَيْنِ رَجُلٍ يَزْدَادُ كُلَّ يَوْمٍ خَيْراً وَرَجُلٍ يَتَدَارَكُ مَنِيَّتَهُ بِالتَّوْبَةِ وَأَنَّى لَهُ بِالتَّوْبَةِ وَالله لَوْ سَجَدَ حَتَّى يَنْقَطِعَ عُنُقُهُ مَا قَبِلَ الله تَبَارَكَ وَتَعَالَى مِنْهُ إِلا بِوَلايَتِنَا أَهْلَ الْبَيْتِ أَلا وَمَنْ عَرَفَ حَقَّنَا وَرَجَا الثَّوَابَ فِينَا وَرَضِيَ بِقُوتِهِ نِصْفِ مُدٍّ فِي كُلِّ يَوْمٍ وَمَا سَتَرَ عَوْرَتَهُ وَمَا أَكَنَّ رَأْسَهُ وَهُمْ وَالله فِي ذَلِكَ خَائِفُونَ وَجِلُونَ وَدُّوا أَنَّهُ حَظُّهُمْ مِنَ الدُّنْيَا وَكَذَلِكَ وَصَفَهُمُ الله عَزَّ وَجَلَّ فَقَالَ وَالَّذِينَ يُؤْتُونَ ما آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلى‏ رَبِّهِمْ راجِعُونَ ثُمَّ قَالَ مَا الَّذِي آتَوْا آتَوْا وَالله مَعَ الطَّاعَةِ الْمَحَبَّةَ وَالْوَلايَةَ وَهُمْ فِي ذَلِكَ خَائِفُونَ لَيْسَ خَوْفُهُمْ خَوْفَ شَكٍّ وَلَكِنَّهُمْ خَافُوا أَنْ يَكُونُوا مُقَصِّرِينَ فِي مَحَبَّتِنَا وَطَاعَتِنَا.

15. Ali ibn Ibrahim has narrated from his father and Ali ibn Muhammad al-Qasani have all narrated from al-Qasim ibn Muhammad from Sulayman al-Minqari from Hafs ibn Ghiyath who has said the following: “Once I heard Abu ‘Abdillah (a.s.) saying, ‘If you can remain unknown, then do so. There will be nothing wrong if people will not praise you. There is nothing wrong for you if people censure you if you are praiseworthy before Allah.’ The Imam said, ‘My father Amir al- Mu’minin, Ali ibn abu Talib (a.s.) has said, “There is nothing good in life except for two kinds of people: a man who every day increases his good deeds and a man who every day remedies a destructive deed with repentance. How can repentance be of any benefit for him? By Allah, if he would perform a Sajdah prostration for such a length of time that his neck severs off of his body still, Allah, the Most Blessed, the Most High, will not accept his repentance without his acknowledgement of the Wilayah (Divine Authority) of our Ahl al-Bayt (family of Holy Prophet). You must know that whoever recognizes our rights can have hope for rewards because of us. He agrees, for his survival, to half of a one time meal every day, and with that which provides him covering for his privacy, his or her head, and with it, by Allah, they live in fear and apprehension and love to agree with this much as their share from the world and this is how Allah, the Majestic, the Glorious, has described them, ‘. . . who bring what is brought to them and whose hearts are afraid of their return to their Lord.’ (23:60) What do they bring? They, by Allah, will bring along with obedience, love and (acknowledgement of) the guardianship (of Allah and Ahl al-Bayt (family of Holy Prophet) and they still will be afraid. Such fear is not due to doubts, but it is due to their fear of falling short in our love and obedience.’”” 

16ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنِ الْحَكَمِ بْنِ سَالِمٍ قَالَ دَخَلَ قَوْمٌ فَوَعَظَهُمْ ثُمَّ قَالَ مَا مِنْكُمْ مِنْ أَحَدٍ إِلا وَقَدْ عَايَنَ الْجَنَّةَ وَمَا فِيهَا وَعَايَنَ النَّارَ وَمَا فِيهَا إِنْ كُنْتُمْ تُصَدِّقُونَ بِالْكِتَابِ.

16. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from Ibrahim ibn Mehzam from Hakam ibn Salim who has said the following: “Once a people came to the Imam (abu Ja’far or abu ‘Abd Allah (a.s.)) who granted them good advice and then said, ‘If you really affirm the Holy book there is no one among you who have not observed paradise and all that it contains or the fire with all that is in it.’” 

17ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَمِعْتُ أَبَا الْحَسَنِ (عَلَيهِ السَّلام) يَقُولُ لا تَسْتَكْثِرُوا كَثِيرَ الْخَيْرِ وَتَسْتَقِلُّوا قَلِيلَ الذُّنُوبِ فَإِنَّ قَلِيلَ الذُّنُوبِ يَجْتَمِعُ حَتَّى يَصِيرَ كَثِيراً وَخَافُوا الله فِي السِّرِّ حَتَّى تُعْطُوا مِنْ أَنْفُسِكُمُ النَّصَفَ وَسَارِعُوا إِلَى طَاعَةِ الله وَاصْدُقُوا الْحَدِيثَ وَأَدُّوا الأمَانَةَ فَإِنَّمَا ذَلِكَ لَكُمْ وَلا تَدْخُلُوا فِيمَا لا يَحِلُّ لَكُمْ فَإِنَّمَا ذَلِكَ عَلَيْكُمْ.

17. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ‘Uthman ibn ‘Isa from Sama’a who has said the following: “I heard abu al-Hassan (a.s.) saying, ‘Do not consider a great deal of good deeds a great deal. Do not consider a little sin little; the little sins accumulate to become a great deal. Have fear of Allah in private so you can yield to justice against yourselves. Hurry up in obedience to Allah, be truthful in your words, keep the trust; it is for you. Do not be involved in what is not lawful to you; it is against you.’” 

18ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ (عَلَيهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ مَا أَحْسَنَ الْحَسَنَاتِ بَعْدَ السَّيِّئَاتِ وَمَا أَقْبَحَ السَّيِّئَاتِ بَعْدَ الْحَسَنَاتِ.

18. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from abu Ayyub from Muhammad ibn Muslim who has said the following: “I heard abu Ja’far (a.s.) saying ‘How excellent are good deeds after evil deeds and how disgraceful are evil deeds after good deeds!”’ 

19ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنِ ابْنِ فَضَّالٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ إِنَّكُمْ فِي آجَالٍ مَقْبُوضَةٍ وَأَيَّامٍ مَعْدُودَةٍ وَالْمَوْتُ يَأْتِي بَغْتَةً مَنْ يَزْرَعْ خَيْراً يَحْصُدْ غِبْطَةً وَمَنْ يَزْرَعْ شَرّاً يَحْصِدْ نَدَامَةً وَلِكُلِّ زَارِعٍ مَا زَرَعَ وَلا يَسْبِقُ الْبَطِي‏ءَ مِنْكُمْ حَظُّهُ وَلا يُدْرِكُ حَرِيصٌ مَا لَمْ يُقَدَّرْ لَهُ مَنْ أُعْطِيَ خَيْراً فَالله أَعْطَاهُ وَمَنْ وُقِيَ شَرّاً فَالله وَقَاهُ.

19. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from ibn Faddal from those whom has mentioned (in his book) from Abu ‘Abdillah (a.s.) who has said the following: “You live in a period of time that is continuously reduced and in calculated days. Death comes suddenly. Whoever sows goodness will harvest what is very much sought after. Whoever sows evil will harvest regret. Every farmer finds what he has planted. The sustenance of the slow moving ones among you will not move ahead of him and the greedy will not achieve what is not assigned for him. Whoever does good, Allah grants him good and whoever safeguards against evil, Allah protects him.” 

20ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي عُثْمَانَ عَنْ وَاصِلٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ جَاءَ رَجُلٌ إِلَى أَبِي ذَرٍّ فَقَالَ يَا أَبَا ذَرٍّ مَا لَنَا نَكْرَهُ الْمَوْتَ فَقَالَ لأنَّكُمْ عَمَرْتُمُ الدُّنْيَا وَأَخْرَبْتُمُ الآخِرَةَ فَتَكْرَهُونَ أَنْ تُنْقَلُوا مِنْ عُمْرَانٍ إِلَى خَرَابٍ فَقَالَ لَهُ فَكَيْفَ تَرَى قُدُومَنَا عَلَى الله فَقَالَ أَمَّا الْمُحْسِنُ مِنْكُمْ فَكَالْغَائِبِ يَقْدَمُ عَلَى أَهْلِهِ وَأَمَّا الْمُسِي‏ءُ مِنْكُمْ فَكَالآبِقِ يُرَدُّ عَلَى مَوْلاهُ قَالَ فَكَيْفَ تَرَى حَالَنَا عِنْدَ الله قَالَ اعْرِضُوا أَعْمَالَكُمْ عَلَى الْكِتَابِ إِنَّ الله يَقُولُ إِنَّ الأبْرارَ لَفِي نَعِيمٍ وَإِنَّ الْفُجَّارَ لَفِي جَحِيمٍ قَالَ فَقَالَ الرَّجُلُ فَأَيْنَ رَحْمَةُ الله قَالَ رَحْمَةُ الله قَرِيبٌ مِنَ الْمُحْسِنِينَ قَالَ أَبُو عَبْدِ الله (عَلَيهِ السَّلام) وَكَتَبَ رَجُلٌ إِلَى أَبِي ذَرٍّ رَضِيَ الله عَنْهُ يَا أَبَا ذَرٍّ أَطْرِفْنِي بِشَيْ‏ءٍ مِنَ الْعِلْمِ فَكَتَبَ إِلَيْهِ أَنَّ الْعِلْمَ كَثِيرٌ وَلَكِنْ إِنْ قَدَرْتَ أَنْ لا تُسِي‏ءَ إِلَى مَنْ تُحِبُّهُ فَافْعَلْ قَالَ فَقَالَ لَهُ الرَّجُلُ وَهَلْ رَأَيْتَ أَحَداً يُسِي‏ءُ إِلَى مَنْ يُحِبُّهُ فَقَالَ لَهُ نَعَمْ نَفْسُكَ أَحَبُّ الأنْفُسِ إِلَيْكَ فَإِذَا أَنْتَ عَصَيْتَ الله فَقَدْ أَسَأْتَ إِلَيْهَا.

20. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from certain individuals of his people from al-Hassan ibn Ali ibn abu ‘Uthman from Wasil from ‘Abd Allah ibn Sinan from Abu ‘Abdillah (a.s.) who has said the following: “A man came to abu Dhar and asked, ‘O abu Dhar, why do we dislike death?’ He said, ‘It is because you have developed the world and destroyed the next life and you dislike moving from developed to that which is mined.’ The man asked, ‘How do you see our moving in the presence of Allah?’ He replied, ‘The people of good deeds among you will be like one coming home from a journey. The evil doers among you, however, will be like a runaway slave returned to his master.’ The man then asked, ‘How do you see our condition before Allah?’ He said, ‘Present your deeds before the book of Allah. Allah has said, ‘‘The virtuous ones will live in bounties and the evil doers will live in fire.” (82:14,15) The man than asked, ‘Where then is the mercy of Allah?’ He replied, ‘The mercy of Allah is very close to the people who do good deeds.’ “Abu ‘Abd Allah (a.s.) then said, ‘A man wrote to abu Dhar, may Allah be pleased with him, “O abu Dhar instruct me with a few things of knowledge.” He wrote back to him, ‘Knowledge is of many kinds, however, if you are able not to disappoint those whom you love, then do so. Yes, your soul is the most beloved to you. When you disobey Allah, you are doing bad and disappointing things to your own soul.’” 

21ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ اصْبِرُوا عَلَى طَاعَةِ الله وَتَصَبَّرُوا عَنْ مَعْصِيَةِ الله فَإِنَّمَا الدُّنْيَا سَاعَةٌ فَمَا مَضَى فَلَيْسَ تَجِدُ لَهُ سُرُوراً وَلا حُزْناً وَمَا لَمْ يَأْتِ فَلَيْسَ تَعْرِفُهُ فَاصْبِرْ عَلَى تِلْكَ السَّاعَةِ الَّتِي أَنْتَ فِيهَا فَكَأَنَّكَ قَدِ اغْتَبَطْتَ.

21. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ‘Uthman ibn ‘Isa from Sama’a from Abu ‘Abdillah (a.s.) who has said the following: “I heard Abu ‘Abdillah (a.s.) saying, ‘Exercise patience in the act of obedience to Allah and dictate yourselves with patience in the matters of disobeying Allah. The world is one hour. What is passed its joys and sadness do not renew. What has not yet arrived, you do not know it. Bear patience in the hour in which you live, your condition will be the one very much sought after.” 

22ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ قَالَ الْخَضِرُ لِمُوسَى (عَلَيهِ السَّلام) يَا مُوسَى إِنَّ أَصْلَحَ يَوْمَيْكَ الَّذِي هُوَ أَمَامَكَ فَانْظُرْ أَيُّ يَوْمٍ هُوَ وَأَعِدَّ لَهُ الْجَوَابَ فَإِنَّكَ مَوْقُوفٌ وَمَسْئُولٌ وَخُذْ مَوْعِظَتَكَ مِنَ الدَّهْرِ فَإِنَّ الدَّهْرَ طَوِيلٌ قَصِيرٌ فَاعْمَلْ كَأَنَّكَ تَرَى ثَوَابَ عَمَلِكَ لِيَكُونَ أَطْمَعَ لَكَ فِي الآخِرَةِ فَإِنَّ مَا هُوَ آتٍ مِنَ الدُّنْيَا كَمَا هُوَ قَدْ وَلَّى مِنْهَا.

22. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from a man from Abu ‘Abdillah (a.s.) who has said the following: “Al-Khidr said to Moses, peace be upon him, ‘O Moses, the best of your two days is the one before you. Consider which one it is. Then prepare the answer for it. You will be stopped for questioning. Learn your lessons from time. Time is long and also (in certain cases) short. Act as if you see the reward for your deeds so it may seem attractive due to its rewards. Anything that comes from the world is like going away from one.’” 

23ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ قِيلَ لأمِيرِ الْمُؤْمِنِينَ (عَلَيهِ السَّلام) عِظْنَا وَأَوْجِزْ فَقَالَ الدُّنْيَا حَلالُهَا حِسَابٌ وَحَرَامُهَا عِقَابٌ وَأَنَّى لَكُمْ بِالرَّوْحِ وَلَمَّا تَأَسَّوْا بِسُنَّةِ نَبِيِّكُمْ تَطْلُبُونَ مَا يُطْغِيكُمْ وَلا تَرْضَوْنَ مَا يَكْفِيكُمْ. 

23. A number of our people have narrated from Sahl ibn Ziyad from Ya’qub ibn Yazid from those whom has mentioned (in his book) from Abu ‘Abdillah (a.s.) who has said the following: “It was said to Amir al-Mu’minin, Ali ibn abu Talib (a.s.) ‘Instinct us briefly with good advice.’ He then said, ‘For the lawful things of the world there is accountability and for the unlawful things of the world there is torment. How can you have comfort without following the traditions of your prophet? You seek what takes you to transgression and you do not agree with what is sufficient for you.’” 

Al-Kāfi - Volume 2

Book 1, Chapter 203