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 عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ (عَلَيهِ السَّلام) قَالَ إِنَّ الله عَزَّ وَجَلَّ إِذَا كَانَ مِنْ أَمْرِهِ أَنْ يُكْرِمَ عَبْداً وَلَهُ ذَنْبٌ ابْتَلاهُ بِالسُّقْمِ فَإِنْ لَمْ يَفْعَلْ ذَلِكَ لَهُ ابْتَلاهُ بِالْحَاجَةِ فَإِنْ لَمْ يَفْعَلْ بِهِ ذَلِكَ شَدَّدَ عَلَيْهِ الْمَوْتَ لِيُكَافِيَهُ بِذَلِكَ الذَّنْبِ قَالَ وَإِذَا كَانَ مِنْ أَمْرِهِ أَنْ يُهِينَ عَبْداً وَلَهُ عِنْدَهُ حَسَنَةٌ صَحَّحَ بَدَنَهُ فَإِنْ لَمْ يَفْعَلْ بِهِ ذَلِكَ وَسَّعَ عَلَيْهِ فِي رِزْقِهِ فَإِنْ هُوَ لَمْ يَفْعَلْ ذَلِكَ بِهِ هَوَّنَ عَلَيْهِ الْمَوْتَ لِيُكَافِيَهُ بِتِلْكَ الْحَسَنَةِ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from ‘Abd Allah ibn Sinan from Hamza ibn Humran from his father from abu Ja’far (a.s.) who has said the following: “Of the decision of Allah, the Most Majestic, the Most Holy, in the affairs of a servant whom He honors and who has a sin, is that Allah causes him to suffer certain illnesses. If He does not do this He causes him to become needy, if He does not do this He causes death to become very difficult for him to compensate from him for the sin. ’ “The Imam said, ‘Also of the decision of Allah, in the case of a person who is insignificant to Him, but he has good deeds before Allah, is that He grants him good health. If He does not do this. He expands the means of living for him and if He does not do this to him also He causes death to become easy for him to match his good deed.’” 

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ عَنِ الْحَكَمِ بْنِ عُتَيْبَةَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيهِ السَّلام) إِنَّ الْعَبْدَ إِذَا كَثُرَتْ ذُنُوبُهُ وَلَمْ يَكُنْ عِنْدَهُ مِنَ الْعَمَلِ مَا يُكَفِّرُهَا ابْتَلاهُ بِالْحُزْنِ لِيُكَفِّرَهَا.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Isma’il ibn Ibrahim from Hakam ibn ‘Utaybah who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘When the sins of a servant (of Allah) increase and he does not have enough good deeds to expiate them, Allah causes him to suffer sadness and depression.’” 

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الأشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وآلِه) قَالَ الله عَزَّ وَجَلَّ وَعِزَّتِي وَجَلالِي لا أُخْرِجُ عَبْداً مِنَ الدُّنْيَا وَأَنَا أُرِيدُ أَنْ أَرْحَمَهُ حَتَّى أَسْتَوْفِيَ مِنْهُ كُلَّ خَطِيئَةٍ عَمِلَهَا إِمَّا بِسُقْمٍ فِي جَسَدِهِ وَإِمَّا بِضِيقٍ فِي رِزْقِهِ وَإِمَّا بِخَوْفٍ فِي دُنْيَاهُ فَإِنْ بَقِيَتْ عَلَيْهِ بَقِيَّةٌ شَدَّدْتُ عَلَيْهِ عِنْدَ الْمَوْتِ وَعِزَّتِي وَجَلالِي لا أُخْرِجُ عَبْداً مِنَ الدُّنْيَا وَأَنَا أُرِيدُ أَنْ أُعَذِّبَهُ حَتَّى أُوَفِّيَهُ كُلَّ حَسَنَةٍ عَمِلَهَا إِمَّا بِسَعَةٍ فِي رِزْقِهِ وَإِمَّا بِصِحَّةٍ فِي جِسْمِهِ وَإِمَّا بِأَمْنٍ فِي دُنْيَاهُ فَإِنْ بَقِيَتْ عَلَيْهِ بَقِيَّةٌ هَوَّنْتُ عَلَيْهِ بِهَا الْمَوْتَ.

3. A number of our people have narrated from Sahl ibn Ziyad from Ja’far ibn Muhammad al-Ash’ari from ibn al-Qaddah from Abu ‘Abdillah (a.s.) who has said the following: “The Messenger of Allah has said that Allah, the Most Majestic, the Most Holy, has said, ‘I swear by My Majesty and Glory, I will not take out of this world a servant whom I want to receive mercy until I will compensate from him for all the sins that he has committed. (I will do so) by causing illness in his body, constraint in the means of his living or fear for his worldly affairs. If anything is left to offset this I will cause his death to be a severe suffering.’ “I swear by My Majesty and Glory that I will not take out of this world a servant whom I want to be punished until I will fully compensate him for his good deeds in this world. This I will do either by expanding the means of his living, granting him good health in his body or by grating him peace in this world and if anything will be left without compensation I will cause his death to take place with ease.’” 

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيهِ السَّلام) إِنَّ الْمُؤْمِنَ لَيُهَوَّلُ عَلَيْهِ فِي نَوْمِهِ فَيُغْفَرُ لَهُ ذُنُوبُهُ وَإِنَّهُ لَيُمْتَهَنُ فِي بَدَنِهِ فَيُغْفَرُ لَهُ ذُنُوبُهُ.

4. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ibn Mahbub from Hisham ibn Salim from Aban ibn Taghlib who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘A believer may suffer a nightmare so his sins are forgiven or is bodily humiliated so his sins are forgiven.’” 

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ السَّرِيِّ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ إِذَا أَرَادَ الله عَزَّ وَجَلَّ بِعَبْدٍ خَيْراً عَجَّلَ لَهُ عُقُوبَتَهُ فِي الدُّنْيَا وَإِذَا أَرَادَ بِعَبْدٍ سُوءاً أَمْسَكَ عَلَيْهِ ذُنُوبَهُ حَتَّى يُوَافِيَ بِهَا يَوْمَ الْقِيَامَةِ.

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from al-Sariy ibn Khalid from Abu ‘Abdillah (a.s.) who has said the following: “When Allah, the Most Majestic, the Most Holy, wants good for a servant He hastens his punishment in this world. When He wants evil for a servant He preserves his sins for him to find their consequences on the Day of Judgment.” 

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ الله بْنِ عَبْدِ الرَّحْمَنِ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ وَما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ وَيَعْفُوا عَنْ كَثِيرٍ لَيْسَ مِنِ الْتِوَاءِ عِرْقٍ وَلا نَكْبَةِ حَجَرٍ وَلا عَثْرَةِ قَدَمٍ وَلا خَدْشِ عُودٍ إِلا بِذَنْبٍ وَلَمَا يَعْفُو الله أَكْثَرُ فَمَنْ عَجَّلَ الله عُقُوبَةَ ذَنْبِهِ فِي الدُّنْيَا فَإِنَّ الله عَزَّ وَجَلَّ أَجَلُّ وَأَكْرَمُ وَأَعْظَمُ مِنْ أَنْ يَعُودَ فِي عُقُوبَتِهِ فِي الآخِرَةِ.

6. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn al-Hassan ibn Shammun from ‘Abd Allah ibn ‘Abd al-Rahman from Misma’ ibn ‘Abd al-Malik from Abu ‘Abdillah (a.s.) who has said the following: “Amir al-Mu’minin, Ali ibn abu Talib (a.s.) about the words of Allah, the Most Majestic, the Most Holy, ‘Whatever hardship befalls you is the result of your own deeds. Allah pardons many of your sins,’ (42:30) has said, ‘The spraining of one’s muscles, bumping over a stone, the slip of foot or being bruised by a piece of wood is all because of sins and what Allah forgives is much more. In the matters of whoever faces quick suffering for sins in this world, Allah, the Most Majestic, the Most Holy, is by far more Honorable and Great and will not allow a repeat of his suffering in the next life.”’ 

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْعَبَّاسِ بْنِ مُوسَى الْوَرَّاقِ عَنْ عَلِيٍّ الأحْمَسِيِّ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ (عَلَيهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وآلِه) مَا يَزَالُ الْهَمُّ وَالْغَمُّ بِالْمُؤْمِنِ حَتَّى مَا يَدَعُ لَهُ ذَنْباً.

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-‘Abbas ibn Musa al-Warraq from Ali al-Ahmasi from a man from abu Ja’far (a.s.) who has said the following: “The Messenger of Allah has said, ‘Anxiety and sadness continue to trouble a believer until no sin is left in him.’” 

8ـ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَعَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَارِثِ بْنِ بَهْرَامَ عَنْ عَمْرِو بْنِ جُمَيْعٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيهِ السَّلام) يَقُولُ إِنَّ الْعَبْدَ الْمُؤْمِنَ لَيَهْتَمُّ فِي الدُّنْيَا حَتَّى يَخْرُجَ مِنْهَا وَلا ذَنْبَ عَلَيْهِ.

8. It is narrated from him (narrator of the Hadith above) from Ahmad ibn Muhammad and Ali ibn Ibrahim has narrated from his father all from Ibn Abi ‘Umayr from al-Harith ibn Bahram from ‘Amr ibn Jumay’ who has said the following: “I heard Abu ‘Abdillah (a.s.) saying, ‘A believer continues facing anxiety and sadness in this world until he leaves it with no sins in him.’” 

9ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيٍّ الأحْمَسِيِّ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ (عَلَيهِ السَّلام) قَالَ لا يَزَالُ الْهَمُّ وَالْغَمُّ بِالْمُؤْمِنِ حَتَّى مَا يَدَعُ لَهُ مِنْ ذَنْبٍ.

9. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Ali al- Ahmasi from a man from abu Ja’far (a.s.) who has said the following: “Abu Ja’far (a.s.) has said, ‘A believer continues facing anxiety and sadness until no sin is left in him.’” 

10ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وآلِه) قَالَ الله عَزَّ وَجَلَّ مَا مِنْ عَبْدٍ أُرِيدُ أَنْ أُدْخِلَهُ الْجَنَّةَ إِلا ابْتَلَيْتُهُ فِي جَسَدِهِ فَإِنْ كَانَ ذَلِكَ كَفَّارَةً لِذُنُوبِهِ وَإِلا شَدَّدْتُ عَلَيْهِ عِنْدَ مَوْتِهِ حَتَّى يَأْتِيَنِي وَلا ذَنْبَ لَهُ ثُمَّ أُدْخِلُهُ الْجَنَّةَ وَمَا مِنْ عَبْدٍ أُرِيدُ أَنْ أُدْخِلَهُ النَّارَ إِلا صَحَّحْتُ لَهُ جِسْمَهُ فَإِنْ كَانَ ذَلِكَ تَمَاماً لِطَلِبَتِهِ عِنْدِي وَإِلا آمَنْتُ خَوْفَهُ مِنْ سُلْطَانِهِ فَإِنْ كَانَ ذَلِكَ تَمَاماً لِطَلِبَتِهِ عِنْدِي وَإِلا وَسَّعْتُ عَلَيْهِ فِي رِزْقِهِ فَإِنْ كَانَ ذَلِكَ تَمَاماً لِطَلِبَتِهِ عِنْدِي وَإِلا هَوَّنْتُ عَلَيْهِ مَوْتَهُ حَتَّى يَأْتِيَنِي وَلا حَسَنَةَ لَهُ عِنْدِي ثُمَّ أُدْخِلُهُ النَّارَ.

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Mu’awiyah ibn Wahab from Abu ‘Abdillah (a.s.) who has said the following: “The Messenger of Allah has said, ‘Allah, the Most Majestic, the Most Holy, has said, “Any servant whom I want to admit in paradise I cause bodily suffering to expiate for his sins, if this would not be enough I then cause dying to become a severe suffering until he comes before Me without any sins, then I admit him in paradise. “Any servant whom I want to go in fire, I grant him health in his body. If this completes compensation to him I then call him to My presence, otherwise, I grant him security from the rulers. If this completes compensation to him I then call him in My presence, otherwise, I expand the means for his living. If this completes compensation to him I then call him in My presence, otherwise, I make dying easy for him so he comes in My presence without any good deeds before Me, then I send him in fire.’” 

11ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنِ ابْنِ مُسْكَانَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي جَعْفَرٍ (عَلَيهِ السَّلام) قَالَ مَرَّ نَبِيٌّ مِنْ أَنْبِيَاءِ بَنِي إِسْرَائِيلَ بِرَجُلٍ بَعْضُهُ تَحْتَ حَائِطٍ وَبَعْضُهُ خَارِجٌ مِنْهُ قَدْ شَعَّثَتْهُ الطَّيْرُ وَمَزَّقَتْهُ الْكِلابُ ثُمَّ مَضَى فَرُفِعَتْ لَهُ مَدِينَةٌ فَدَخَلَهَا فَإِذَا هُوَ بِعَظِيمٍ مِنْ عُظَمَائِهَا مَيِّتٍ عَلَى سَرِيرٍ مُسَجًّى بِالدِّيبَاجِ حَوْلَهُ الْمِجْمَرُ فَقَالَ يَا رَبِّ أَشْهَدُ أَنَّكَ حَكَمٌ عَدْلٌ لا تَجُورُ هَذَا عَبْدُكَ لَمْ يُشْرِكْ بِكَ طَرْفَةَ عَيْنٍ أَمَتَّهُ بِتِلْكَ الْمِيتَةِ وَهَذَا عَبْدُكَ لَمْ يُؤْمِنْ بِكَ طَرْفَةَ عَيْنٍ أَمَتَّهُ بِهَذِهِ الْمِيتَةِ فَقَالَ عَبْدِي أَنَا كَمَا قُلْتَ حَكَمٌ عَدْلٌ لا أَجُورُ ذَلِكَ عَبْدِي كَانَتْ لَهُ عِنْدِي سَيِّئَةٌ أَوْ ذَنْبٌ أَمَتُّهُ بِتِلْكَ الْمِيتَةِ لِكَيْ يَلْقَانِي وَلَمْ يَبْقَ عَلَيْهِ شَيْ‏ءٌ وَهَذَا عَبْدِي كَانَتْ لَهُ عِنْدِي حَسَنَةٌ فَأَمَتُّهُ بِهَذِهِ الْمِيتَةِ لِكَيْ يَلْقَانِي وَلَيْسَ لَهُ عِنْدِي حَسَنَةٌ.

11. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn ‘Uramah from Nadr ibn Suwayd from Drust ibn abu Mansur from ibn Muskan from certain individuals of our people from abu Ja’far (a.s.) who has said the following: “A prophet of the prophets among the descendents of Israel once passed by a man. Half of the body of the man was under the wall and the other half out of the wall. The birds had scattered it and dogs had chewed it up. Then he came to a city where the chief had passed away. His body laid in state covered with the most beautiful cloths with a huge crowed around it. He prayed to Allah saying, ‘O Lord, I testify that you make just decisions, and do not do injustice. That servant of Your’s never considered anything as your partner, even for a blinking of an eye, and You caused him to die that kind of death. This servant of You has not believed in You, even for a blinking of an eye, and You have caused him to die this kind of death.’ Allah said, ‘My servant, I am as you said I am. I make decisions with justice and do not do injustice. That servant of Mine had certain sins and I caused him to die that way so he could come in My presence without any sins. This servant of Mine had certain good deeds before Me, thus, I caused him to die this way so he would come in My presence without any good deeds before Me.’” 

12ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) فَدَخَلَ عَلَيْهِ شَيْخٌ فَقَالَ يَا أَبَا عَبْدِ الله أَشْكُو إِلَيْكَ وُلْدِي وَعُقُوقَهُمْ وَإِخْوَانِي وَجَفَاهُمْ عِنْدَ كِبَرِ سِنِّي فَقَالَ أَبُو عَبْدِ الله (عَلَيهِ السَّلام) يَا هَذَا إِنَّ لِلْحَقِّ دَوْلَةً وَلِلْبَاطِلِ دَوْلَةً وَكُلَّ وَاحِدٍ مِنْهُمَا فِي دَوْلَةِ صَاحِبِهِ ذَلِيلٌ وَإِنَّ أَدْنَى مَا يُصِيبُ الْمُؤْمِنَ فِي دَوْلَةِ الْبَاطِلِ الْعُقُوقُ مِنْ وُلْدِهِ وَالْجَفَاءُ مِنْ إِخْوَانِهِ وَمَا مِنْ مُؤْمِنٍ يُصِيبُهُ شَيْ‏ءٌ مِنَ الرَّفَاهِيَةِ فِي دَوْلَةِ الْبَاطِلِ إِلا ابْتُلِيَ قَبْلَ مَوْتِهِ إِمَّا فِي بَدَنِهِ وَإِمَّا فِي وُلْدِهِ وَإِمَّا فِي مَالِهِ حَتَّى يُخَلِّصَهُ الله مِمَّا اكْتَسَبَ فِي دَوْلَةِ الْبَاطِلِ وَيُوَفِّرَ لَهُ حَظَّهُ فِي دَوْلَةِ الْحَقِّ فَاصْبِرْ وَأَبْشِرْ. 

12. A number of our people have narrated from Ahmad ibn Muhammad from ibn Mahbub from abu al-Sabbah al-Kinani who has said the following: “Once I was in the presence of Abu ‘Abdillah (a.s.) that an old man came and said, ‘O Abu ‘Abdillah (a.s.) I complain to you against my sons for their failing to maintain good relations with parents and against my brothers for their injustice to me during my old age.’ Abu ‘Abd Allah (a.s.) said, ‘O you, for truth there is a kingdom and for falsehood there is a kingdom. Each of them is humiliated in the kingdom of the other. The least that a believer may suffer in the kingdom of falsehood is the failure of his children to maintain good relations with parents, and injustice from his brothers. Any believer who may receive comfort in the kingdom of falsehood, for this he faces suffering before his death, either in his physical health, his children or his property until Allah purifies him from what he has received in the kingdom of falsehood and will expand his share in the kingdom of truth. Exercise patience and be happy.’” 

Al-Kāfi - Volume 2

Book 1, Chapter 196