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 سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ سُلَيْمٍ مَوْلَى طِرْبَالٍ قَالَ حَدَّثَنِي هِشَامٌ عَنْ حَمْزَةَ بْنِ الطَّيَّارِ قَالَ قَالَ لِي أَبُو عَبْدِ الله (عَلَيهِ السَّلام) النَّاسُ عَلَى سِتَّةِ أَصْنَافٍ قَالَ قُلْتُ أَ تَأْذَنُ لِي أَنْ أَكْتُبَهَا قَالَ نَعَمْ قُلْتُ مَا أَكْتُبُ قَالَ اكْتُبْ أَهْلَ الْوَعِيدِ مِنْ أَهْلِ الْجَنَّةِ وَأَهْلِ النَّارِ وَاكْتُبْ وَآخَرُونَ اعْتَرَفُوا بِذُنُوبِهِمْ خَلَطُوا عَمَلاً صالِحاً وَآخَرَ سَيِّئاً قَالَ قُلْتُ مَنْ هَؤُلاءِ قَالَ وَحْشِيٌّ مِنْهُمْ قَالَ وَاكْتُبْ وَآخَرُونَ مُرْجَوْنَ لأمْرِ الله إِمَّا يُعَذِّبُهُمْ وَإِمَّا يَتُوبُ عَلَيْهِمْ قَالَ وَاكْتُبْ إِلا الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَالنِّساءِ وَالْوِلْدانِ لا يَسْتَطِيعُونَ حِيلَةً وَلا يَهْتَدُونَ سَبِيلاً لا يَسْتَطِيعُونَ حِيلَةً إِلَى الْكُفْرِ وَلا يَهْتَدُونَ سَبِيلاً إِلَى الإيمَانِ فَأُولئِكَ عَسَى الله أَنْ يَعْفُوَ عَنْهُمْ قَالَ وَاكْتُبْ أَصْحَابَ الأعْرَافِ قَالَ قُلْتُ وَمَا أَصْحَابُ الأعْرَافِ قَالَ قَوْمٌ اسْتَوَتْ حَسَنَاتُهُمْ وَسَيِّئَاتُهُمْ فَإِنْ أَدْخَلَهُمُ النَّارَ فَبِذُنُوبِهِمْ وَإِنْ أَدْخَلَهُمُ الْجَنَّةَ فَبِرَحْمَتِهِ.

1. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Asbat from Sulaym Mawla Tirbal who has said the Hisham narrated to him from Hamza ibn al-Tayyar who has said the following: “Once Abu ‘Abdillah (a.s.) said to me, ‘People are of six categories.’ I then asked, ‘Can I write them down?’ The Imam said, ‘Yes, you can do so.’ I then asked, ‘What should I write?’ The Imam said, ‘Write down: the people promised paradise and those warned against the fire (but ignored it). Write down, “. . . others of them have already confessed their sins and have mixed virtuous deeds with sinful ones.’” (9:102) I then asked, ‘Who are such people?’ The Imam said, ‘Wahshi (assassin of Hamza) is one of them.’ The Imam said, ‘Write down, “There are others who have no good deeds for which they may receive any reward or sins for which they may be punished. . . .” (9:106) The Imam said, ‘Write down, “As for the really weak and oppressed men, women, and children who were not able to find any means of obtaining their freedom or of having the right guidance, (4:98) [are not able to do anything against the unbelievers or find the right guidance] perhaps Allah will forgive them; He is All-merciful and All- forgiving.” (4:99) The Imam said, ‘Write down the people of ‘A’raf.’ I asked, ‘Who are they?’ The Imam said, ‘They are the people whose good and bad deeds measure equally. If they will be sent to the fire it will be due to their sins and if they will be sent to paradise it will be due to His kindness.’” 

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ حَمَّادٍ عَنْ حَمْزَةَ بْنِ الطَّيَّارِ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيهِ السَّلام) النَّاسُ عَلَى سِتِّ فِرَقٍ يَئُولُونَ كُلُّهُمْ إِلَى ثَلاثِ فِرَقٍ الإيمَانِ وَالْكُفْرِ وَالضَّلالِ وَهُمْ أَهْلُ الْوَعْدَيْنِ الَّذِينَ وَعَدَهُمُ الله الْجَنَّةَ وَالنَّارَ الْمُؤْمِنُونَ وَالْكَافِرُونَ وَالْمُسْتَضْعَفُونَ وَالْمُرْجَوْنَ لأمْرِ الله إِمَّا يُعَذِّبُهُمْ وَإِمَّا يَتُوبُ عَلَيْهِمْ وَالْمُعْتَرِفُونَ بِذُنُوبِهِمْ خَلَطُوا عَمَلاً صَالِحاً وَآخَرَ سَيِّئاً وَأَهْلُ الأعْرَافِ.

2. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from ‘Ubayd from Yunus from Hammad from Hamza ibn al-Tayyar from Abu ‘Abdillah (a.s.) who has said the following: “People are of six categories. All of them come from three groups: people of belief, disbelief and straying. All three are the people of two promises. Allah has promised paradise and fire. There are the believers, and the unbelievers. Besides, there are the weak ones who hope in the command of Allah whereby they may be punished or forgiven and there are those who have confessed to their sins and have mixed good deeds with bad deeds. Also there are the people of ‘A’raf. (Straying people are of four groups and with the other two: believing people and unbelievers total six groups).” 

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ زُرَارَةَ قَالَ دَخَلْتُ أَنَا وَحُمْرَانُ أَوْ أَنَا وَبُكَيْرٌ عَلَى أَبِي جَعْفَرٍ (عَلَيهِ السَّلام) قَالَ قُلْتُ لَهُ إِنَّا نَمُدُّ الْمِطْمَارَ قَالَ وَمَا الْمِطْمَارُ قُلْتُ التُّرُّ فَمَنْ وَافَقَنَا مِنْ عَلَوِيٍّ أَوْ غَيْرِهِ تَوَلَّيْنَاهُ وَمَنْ خَالَفَنَا مِنْ عَلَوِيٍّ أَوْ غَيْرِهِ بَرِئْنَا مِنْهُ فَقَالَ لِي يَا زُرَارَةُ قَوْلُ الله أَصْدَقُ مِنْ قَوْلِكَ فَأَيْنَ الَّذِينَ قَالَ الله عَزَّ وَجَلَّ إِلا الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَالنِّساءِ وَالْوِلْدانِ لا يَسْتَطِيعُونَ حِيلَةً وَلا يَهْتَدُونَ سَبِيلاً أَيْنَ الْمُرْجَوْنَ لأمْرِ الله أَيْنَ الَّذِينَ خَلَطُوا عَمَلاً صَالِحاً وَآخَرَ سَيِّئاً أَيْنَ أَصْحَابُ الأعْرَافِ أَيْنَ الْمُؤَلَّفَةُ قُلُوبُهُمْ. وَزَادَ حَمَّادٌ فِي الْحَدِيثِ قَالَ فَارْتَفَعَ صَوْتُ أَبِي جَعْفَرٍ (عَلَيهِ السَّلام) وَصَوْتِي حَتَّى كَانَ يَسْمَعُهُ مَنْ عَلَى بَابِ الدَّارِ. وَزَادَ فِيهِ جَمِيلٌ عَنْ زُرَارَةَ فَلَمَّا كَثُرَ الْكَلامُ بَيْنِي وَبَيْنَهُ قَالَ لِي يَا زُرَارَةُ حَقّاً عَلَى الله أَنْ لا يُدْخِلَ الضُّلالَ الْجَنَّةَ. 

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn Salim from Zurara who has said the following: “Once Humran and I or Bukayr and I went in the presence of abu Ja’far (a.s.) and I said, ‘We use the Mitmar.’ The Imam said, ‘What is the Mitmar?’ I said, ‘It is a measuring device. Whoever of ‘Alawi or none ‘Alawi agrees with us we love them and whoever, ‘Alawi or none ‘Alawi opposes us, we disavow them.’ The Imam said, ‘O Zurara, the words of Allah are more true than your words. Where are those about whom Allah, the Most Majestic, the Most Holy, has said, ‘As for the really weak and oppressed men, women, and children who were not able to find any means of obtaining their freedom or of having the right guidance,’ (4:98) and where are those who have hope in Allah’s command? Where are those who mix good deeds with bad deeds? Where are the people of ‘A’raf and where are people whose hearts incline to the truth?’” “Hammad has added in the Haditlr. The voices of abu Ja’far (a.s.) and I became loud and people at the door could hear them. “Jamil from Zurara has added: When many words were exchanged between him and I, he said, ‘O Zurara, it is a right on Allah not to send the straying people to paradise.’” 

Al-Kāfi - Volume 2

Book 1, Chapter 164