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 بِالإسْنَادِ الأوَّلِ عَنِ ابْنِ مَحْبُوبٍ عَنْ يَعْقُوبَ السَّرَّاجِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ (عَلَيهِ السَّلام) قَالَ سُئِلَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيهِ السَّلام) عَنِ الإيمَانِ فَقَالَ إِنَّ الله عَزَّ وَجَلَّ جَعَلَ الإيمَانَ عَلَى أَرْبَعِ دَعَائِمَ عَلَى الصَّبْرِ وَالْيَقِينِ وَالْعَدْلِ وَالْجِهَادِ فَالصَّبْرُ مِنْ ذَلِكَ عَلَى أَرْبَعِ شُعَبٍ عَلَى الشَّوْقِ وَالإشْفَاقِ وَالزُّهْدِ وَالتَّرَقُّبِ فَمَنِ اشْتَاقَ إِلَى الْجَنَّةِ سَلا عَنِ الشَّهَوَاتِ وَمَنْ أَشْفَقَ مِنَ النَّارِ رَجَعَ عَنِ الْمُحَرَّمَاتِ وَمَنْ زَهِدَ فِي الدُّنْيَا هَانَتْ عَلَيْهِ الْمُصِيبَاتُ وَمَنْ رَاقَبَ الْمَوْتَ سَارَعَ إِلَى الْخَيْرَاتِ وَالْيَقِينُ عَلَى أَرْبَعِ شُعَبٍ تَبْصِرَةِ الْفِطْنَةِ وَتَأَوُّلِ الْحِكْمَةِ وَمَعْرِفَةِ الْعِبْرَةِ وَسُنَّةِ الأوَّلِينَ فَمَنْ أَبْصَرَ الْفِطْنَةَ عَرَفَ الْحِكْمَةَ وَمَنْ تَأَوَّلَ الْحِكْمَةَ عَرَفَ الْعِبْرَةَ وَمَنْ عَرَفَ الْعِبْرَةَ عَرَفَ السُّنَّةَ وَمَنْ عَرَفَ السُّنَّةَ فَكَأَنَّمَا كَانَ مَعَ الأوَّلِينَ وَاهْتَدَى إِلَى الَّتِي هِيَ أَقْوَمُ وَنَظَرَ إِلَى مَنْ نَجَا بِمَا نَجَا وَمَنْ هَلَكَ بِمَا هَلَكَ وَإِنَّمَا أَهْلَكَ الله مَنْ أَهْلَكَ بِمَعْصِيَتِهِ وَأَنْجَى مَنْ أَنْجَى بِطَاعَتِهِ وَالْعَدْلُ عَلَى أَرْبَعِ شُعَبٍ غَامِضِ الْفَهْمِ وَغَمْرِ الْعِلْمِ وَزَهْرَةِ الْحُكْمِ وَرَوْضَةِ الْحِلْمِ فَمَنْ فَهِمَ فَسَّرَ جَمِيعَ الْعِلْمِ وَمَنْ عَلِمَ عَرَفَ شَرَائِعَ الْحُكْمِ وَمَنْ حَلُمَ لَمْ يُفَرِّطْ فِي أَمْرِهِ وَعَاشَ فِي النَّاسِ حَمِيداً وَالْجِهَادُ عَلَى أَرْبَعِ شُعَبٍ عَلَى الأمْرِ بِالْمَعْرُوفِ وَالنَّهْيِ عَنِ الْمُنْكَرِ وَالصِّدْقِ فِي الْمَوَاطِنِ وَشَنَ‏آنِ الْفَاسِقِينَ فَمَنْ أَمَرَ بِالْمَعْرُوفِ شَدَّ ظَهْرَ الْمُؤْمِنِ وَمَنْ نَهَى عَنِ الْمُنْكَرِ أَرْغَمَ أَنْفَ الْمُنَافِقِ وَأَمِنَ كَيْدَهُ وَمَنْ صَدَقَ فِي الْمَوَاطِنِ قَضَى الَّذِي عَلَيْهِ وَمَنْ شَنِئَ الْفَاسِقِينَ غَضِبَ لله وَمَنْ غَضِبَ لله غَضِبَ الله لَهُ فَذَلِكَ الإيمَانُ وَدَعَائِمُهُ وَشُعَبُهُ. 

1. Through the same chain of narrators as the above Hadith it is narrated from ibn Mahbub from Ya’qub al-Sarraj from Jabir from abu Ja’far (a.s.) who has said the following: “Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) was asked about belief and he said, ‘Allah, the Most Majestic, the Most Holy, made belief upon four pillars: ‘Patience, Certainty, Justice and Jihad (hard work for the cause of Allah). ‘The Patience therein has four branches: nostalgia, fear, restraint and vigilance. One who has a longing for paradise forgets the worldly desires. One who has fear of hell abstains from unlawful things. One who exercises restraint in worldly matters the worldly hardships become easier for him, and one who is vigilant of death hastens to good deeds. ‘The Certainty therein is also of four branches. They consist of sharp understanding, proper application of wisdom, recognizing good lessons and knowledge of the traditions of the people of the past. One who possesses sharp understanding recognizes the matters of wisdom. One who applies wisdom properly recognizes the good lessons, and one who recognizes the good lessons recognizes the traditions, and one who recognizes traditions is like the one who has lived with the people of the past and has found proper and firm guidance. He has seen who found salvation and by what means they found. He has also seen those who were destroyed and things that destroyed them. Allah destroys only those who disobey Him and grants salvation for ones obedience to His commands. ‘The Justice therein is also of four branches. It is a matter of deep understanding, a huge body of knowledge, the bloom of wisdom and the garden of forbearance. One who has deep understanding has the ability to interpret all knowledge. One who has a huge body of knowledge knows the ways of wisdom, and one who is forbearing is not an extremist in his decrees and lives among the people with a good name. ‘The Jihad (hard work for the cause of Allah) therein, is also of four branches. They consist of helping others to perform their duties and to stay away from that which is prohibited, to speak the truth whenever needed and to shun sins and sinners. One who helps others to perform their duties has supported the believer. One who helps stop others from sinning has humiliated the hypocrites and has thwarted their wicked plans. One who speaks the truth at the right time, his is the winning side. One who shuns the sinners has used anger for Allah. One who becomes angry for Allah, Allah becomes angry for him. Such is belief, its pillars and branches.’” 

Al-Kāfi - Volume 2

Book 1, Chapter 25