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 عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ دَاوُدَ بْنِ كَثِيرٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ (عَلَيهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وآلِه) قَالَ الله تَبَارَكَ وَتَعَالَى لا يَتَّكِلِ الْعَامِلُونَ عَلَى أَعْمَالِهِمُ الَّتِي يَعْمَلُونَهَا لِثَوَابِي فَإِنَّهُمْ لَوِ اجْتَهَدُوا وَأَتْعَبُوا أَنْفُسَهُمْ أَعْمَارَهُمْ فِي عِبَادَتِي كَانُوا مُقَصِّرِينَ غَيْرَ بَالِغِينَ فِي عِبَادَتِهِمْ كُنْهَ عِبَادَتِي فِيمَا يَطْلُبُونَ عِنْدِي مِنْ كَرَامَتِي وَالنَّعِيمِ فِي جَنَّاتِي وَرَفِيعِ الدَّرَجَاتِ الْعُلَى فِي جِوَارِي وَلَكِنْ بِرَحْمَتِي فَلْيَثِقُوا وَفَضْلِي فَلْيَرْجُوا وَإِلَى حُسْنِ الظَّنِّ بِي فَلْيَطْمَئِنُّوا فَإِنَّ رَحْمَتِي عِنْدَ ذَلِكَ تُدْرِكُهُمْ وَمَنِّي يُبَلِّغُهُمْ رِضْوَانِي وَمَغْفِرَتِي تُلْبِسُهُمْ عَفْوِي فَإِنِّي أَنَا الله الرَّحْمَنُ الرَّحِيمُ وَبِذَلِكَ تَسَمَّيْتُ.

1. A number of our people have narrated from Ahmad ibn Muhammad from ibn Mahbub from Dawud ibn Kathir from abu ‘Ubaydah al-Hadhdha’ from abu Ja’far (a.s.) who has said the following: “The Messenger of Allah has said, ‘Allah, the Most Blessed, the Most High, has said, “The doers of good deeds must not rely on their deeds alone to receive rewards from Me. If they strive and tire themselves (for a lifetime) to worship Me they still have shortcomings in their worship. They cannot reach the essence of worshipping Me to find what they look for. They cannot receive My grace and bounties in My paradise and high ranks near Me without My kindness. They must rely on My kindness, hope for My additional rewards, be comfortable in their hopefulness about Me. My kindness and mercy, in such cases, will reach them, from Me My gratification and forgiveness will close up to them, and My pardon will provide them cover. I am Allah, the Beneficent, the Merciful, and thus I have named Myself.’”” 

2ـ ابْنُ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيهِ السَّلام) قَالَ وَجَدْنَا فِي كِتَابِ عَلِيٍّ (عَلَيهِ السَّلام) أَنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وآلِه) قَالَ وَهُوَ عَلَى مِنْبَرِهِ وَالَّذِي لا إِلَهَ إِلا هُوَ مَا أُعْطِيَ مُؤْمِنٌ قَطُّ خَيْرَ الدُّنْيَا وَالآخِرَةِ إِلا بِحُسْنِ ظَنِّهِ بِالله وَرَجَائِهِ لَهُ وَحُسْنِ خُلُقِهِ وَالْكَفِّ عَنِ اغْتِيَابِ الْمُؤْمِنِينَ وَالَّذِي لا إِلَهَ إِلا هُوَ لا يُعَذِّبُ الله مُؤْمِناً بَعْدَ التَّوْبَةِ وَالإسْتِغْفَارِ إِلا بِسُوءِ ظَنِّهِ بِالله وَتَقْصِيرِهِ مِنْ رَجَائِهِ وَسُوءِ خُلُقِهِ وَاغْتِيَابِهِ لِلْمُؤْمِنِينَ وَالَّذِي لا إِلَهَ إِلا هُوَ لا يَحْسُنُ ظَنُّ عَبْدٍ مُؤْمِنٍ بِالله إِلا كَانَ الله عِنْدَ ظَنِّ عَبْدِهِ الْمُؤْمِنِ لأنَّ الله كَرِيمٌ بِيَدِهِ الْخَيْرَاتُ يَسْتَحْيِي أَنْ يَكُونَ عَبْدُهُ الْمُؤْمِنُ قَدْ أَحْسَنَ بِهِ الظَّنَّ ثُمَّ يُخْلِفَ ظَنَّهُ وَرَجَاءَهُ فَأَحْسِنُوا بِالله الظَّنَّ وَارْغَبُوا إِلَيْهِ.

2. Ibn Mahbub has narrated from Jamil ibn Salih from Burayd ibn Mu’awiyah from abu Ja’far (a.s.) who has said the following: “We have found in the book of Ali (a.s.) that the Messenger of Allah said from the pulpit, ‘I swear by the One besides Whom no one else deserves to be worshipped, a believer never receives any good in this life and in the hereafter, except because of his hopefulness toward Allah, his confidence in Allah, his good moral behavior and his abstaining from backbiting the believers. I swear by the One besides Whom no one else deserves to be worshipped, Allah does not punish a believer after his repenting and asking forgiveness except because of his despair toward Allah, his shortcoming in his hope from Allah, his bad moral behaviors and his backbiting of the believers. I swear by the One besides Whom no one else deserves to be worshipped that, hope of a believer does not exist without Allah running his affairs according to the hopeful intentions of the believer. It is because nobility is of the attributes of Allah; in His hand is all good, and He considers Himself indebted toward His believing servants, who are hopeful about Him, not to allow their hope remain fruitless. Therefore, be hopeful about Allah and be interested with Him.’” 

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيهِ السَّلام) قَالَ أَحْسِنِ الظَّنَّ بِالله فَإِنَّ الله عَزَّ وَجَلَّ يَقُولُ أَنَا عِنْدَ ظَنِّ عَبْدِيَ الْمُؤْمِنِ بِي إِنْ خَيْراً فَخَيْراً وَإِنْ شَرّاً فَشَرّاً.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Isma’il ibn Bazi’ from abu al-Hassan al-Rida (a.s.) who has said the following: “Be hopeful about Allah, because Allah, the Most Majestic, the Most Holy, has said, ‘I deal according to the thinking of My believing servant toward Me. I am good to him if he thinks good about Me and I am harmful to him if he thinks Me harmful.’” 

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيهِ السَّلام) يَقُولُ حُسْنُ الظَّنِّ بِالله أَنْ لا تَرْجُوَ إِلا الله وَلا تَخَافَ إِلا ذَنْبَكَ. 

4. Ali ibn Ibrahim has narrated from his father from al-Qasim ibn Muhammad al- Minqari from Sufyan ibn ‘Uyayna who has said the following: “I heard Abu ‘Abdillah (a.s.) saying, ‘To be hopeful toward Allah means not to have hope in anyone except Allah and not to be afraid of anything but one’s sins.’” 

Al-Kāfi - Volume 2

Book 1, Chapter 34