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 مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيهِ السَّلام) يَقُولُ مَنْ قَالَ هَذَا الْقَوْلَ كَانَ مَعَ مُحَمَّدٍ وَآلِ مُحَمَّدٍ إِذَا قَامَ قَبْلَ أَنْ يَسْتَفْتِحَ الصَّلاةَ اللهمَّ إِنِّي أَتَوَجَّهُ إِلَيْكَ بِمُحَمَّدٍ وَآلِ مُحَمَّدٍ وَأُقَدِّمُهُمْ بَيْنَ يَدَيْ صَلاتِي وَأَتَقَرَّبُ بِهِمْ إِلَيْكَ فَاجْعَلْنِي بِهِمْ وَجِيهاً فِي الدُّنْيَا وَالآخِرَةِ وَمِنَ الْمُقَرَّبِينَ مَنَنْتَ عَلَيَّ بِمَعْرِفَتِهِمْ فَاخْتِمْ لِي بِطَاعَتِهِمْ وَمَعْرِفَتِهِمْ وَوَلايَتِهِمْ فَإِنَّهَا السَّعَادَةُ وَاخْتِمْ لِي بِهَا فَإِنَّكَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ ثُمَّ تُصَلِّي فَإِذَا انْصَرَفْتَ قُلْتَ اللهمَّ اجْعَلْنِي مَعَ مُحَمَّدٍ وَآلِ مُحَمَّدٍ فِي كُلِّ عَافِيَةٍ وَبَلاءٍ وَاجْعَلْنِي مَعَ مُحَمَّدٍ وَآلِ مُحَمَّدٍ فِي كُلِّ مَثْوًى وَمُنْقَلَبٍ اللهمَّ اجْعَلْ مَحْيَايَ مَحْيَاهُمْ وَمَمَاتِي مَمَاتَهُمْ وَاجْعَلْنِي مَعَهُمْ فِي الْمَوَاطِنِ كُلِّهَا وَلا تُفَرِّقْ بَيْنِي وَبَيْنَهُمْ إِنَّكَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Nu’Man from certain individuals of his people from Abu ‘Abdillah (a.s.) who has said the following: “Amir al-Mu’minin, Ali ibn abu Talib (a.s.) has said, ‘Whoever just before beginning the prayer says the following will be with Muhammad and the family of Muhammad, recipients of divine supreme covenant: ‘O Lord, I am turning to You through Muhammad and his family, recipients of divine supreme covenant. I assign them as the lead for me before my prayer and seek nearness through them to You, grant me respect through them in this world and in the next life and of those close (to You). You have obliged me for making me know them, conclude for me with obedience to them, knowing them well, and under their guardianship; it is the salvation and end it for me in this (belief). You have power over all things.’ Then complete the prayer and say, ‘O Lord, place me with Muhammad and the family of Muhammad, recipients of divine supreme covenant, in good health and in suffering, place me with Muhammad and the family of Muhammad, recipients of divine supreme covenant, in every dwelling and place of return. O Lord, help me to live in the way of life of Muhammad and the family of Muhammad, recipients of divine supreme covenant, and die like the death of Muhammad and the family of Muhammad, recipients of divine supreme covenant, place me with them in all habitations and do not separate me from them. You have power over all things.’” 

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ تَقُولُ قَبْلَ دُخُولِكَ فِي الصَّلاةِ اللهمَّ إِنِّي أُقَدِّمُ مُحَمَّداً نَبِيَّكَ (صَلَّى اللهُ عَلَيْهِ وآلِه) بَيْنَ يَدَيْ حَاجَتِي وَأَتَوَجَّهُ بِهِ إِلَيْكَ فِي طَلِبَتِي فَاجْعَلْنِي بِهِمْ وَجِيهاً فِي الدُّنْيَا وَالآخِرَةِ وَمِنَ الْمُقَرَّبِينَ اللهمَّ اجْعَلْ صَلاتِي بِهِمْ مُتَقَبَّلَةً وَذَنْبِي بِهِمْ مَغْفُوراً وَدُعَائِي بِهِمْ مُسْتَجَاباً يَا أَرْحَمَ الرَّاحِمِينَ.

2. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from certain individuals of our people in a marfu’ manner from the Imam (a.s.) who has said the following: “Say before beginning the prayer, ‘O Lord, I give the lead to Muhammad Your Prophet for the help I need and turn to You through him for my request, grant me respect through him (and his Ahl al-Bayt) in this world and in the next and to be of the people close (to You), O Lord, deem my prayer through them acceptable, my sins forgiven and my call for help through them answered, O the Beneficent, the Merciful.’” 

3ـ عَنْهُ عَنْ أَبِيهِ عَنْ عَبْدِ الله بْنِ الْقَاسِمِ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ شَهِدْتُ أَبَا عَبْدِ الله (عَلَيهِ السَّلام) وَاسْتَقْبَلَ الْقِبْلَةَ قَبْلَ التَّكْبِيرِ وَقَالَ اللهمَّ لا تُؤْيِسْنِي مِنْ رَوْحِكَ وَلا تُقَنِّطْنِي مِنْ رَحْمَتِكَ وَلا تُؤْمِنِّي مَكْرَكَ فَإِنَّهُ لا يَأْمَنُ مَكْرَ الله إِلا الْقَوْمُ الْخَاسِرُونَ قُلْتُ جُعِلْتُ فِدَاكَ مَا سَمِعْتُ بِهَذَا مِنْ أَحَدٍ قَبْلَكَ فَقَالَ إِنَّ مِنْ أَكْبَرِ الْكَبَائِرِ عِنْدَ الله الْيَأْسَ مِنْ رَوْحِ الله وَالْقُنُوطَ مِنْ رَحْمَةِ الله وَالأمْنَ مِنْ مَكْرِ الله. 

3. It is narrated from him (narrator of the Hadith above) from his father from ‘Abd Allah ibn al-Qasim from Safwan al-Jammal who has said the following: “I observed Abu ‘Abdillah (a.s.) facing the Qiblah (direction of Ka’bah) before saying Takbir (Allah is greater than can be described) saying, ‘O Lord, do not cause me to lose hope in Your favors and to despair me of Your kindness, or become careless about Your displeasure; no one except the losing people become careless toward the displeasure of Allah.’ I then said, ‘May Allah keep my soul in service for your cause, I have not heard this from anyone before.’ The Imam said, ‘Of the greatest major sins before Allah is to lose hope of the favors of Allah, despair of the mercy of Allah and to become careless about the displeasure of Allah.’” 

Al-Kāfi - Volume 2

Book 2, Chapter 51