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 عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ بَعْضِ أَشْيَاخِ بَنِي النَّجَاشِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ رَأْسُ طَاعَةِ الله الصَّبْرُ وَالرِّضَا عَنِ الله فِيمَا أَحَبَّ الْعَبْدُ أَوْ كَرِهَ وَلا يَرْضَى عَبْدٌ عَنِ الله فِيمَإ؛ّّ أَحَبَّ أَوْ كَرِهَ إِلا كَانَ خَيْراً لَهُ فِيمَا أَحَبَّ أَوْ كَرِهَ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil ibn Salih from certain shaykhs of Banu al-Najashi from Abu ‘Abdillah (a.s.) who has said the following: “The head of obedience to Allah is patience and satisfaction with Allah in all matters whether a servant may love or dislike doing so. And a servant is not satisfied with Allah's decree in what he loves or dislikes except that it is better for him in what he loves or dislikes.” 

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عَبْدِ الله بْنِ مُسْكَانَ عَنْ لَيْثٍ الْمُرَادِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ إِنَّ أَعْلَمَ النَّاسِ بِالله أَرْضَاهُمْ بِقَضَاءِ الله عَزَّ وَجَلَّ.

2. A number of our people have narrated from Ahmad ibn ‘Abd Allah from his father from Hammad ibn ‘Isa from ‘Abd Allah ibn Muskan from Layth al- Muradi who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘The most knowledgeable among people is the one who agrees with the decisions of Allah, the Most Majestic, the Most Holy.’” 

3ـ عَنْهُ عَنْ يَحْيَى بْنِ إِبْرَاهِيمَ بْنِ أَبِي الْبِلادِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ (عَلَيهِما السَّلام) قَالَ الصَّبْرُ وَالرِّضَا عَنِ الله رَأْسُ طَاعَةِ الله وَمَنْ صَبَرَ وَرَضِيَ عَنِ الله فِيمَا قَضَى عَلَيْهِ فِيمَا أَحَبَّ أَوْ كَرِهَ لَمْ يَقْضِ الله عَزَّ وَجَلَّ لَهُ فِيمَا أَحَبَّ أَوْ كَرِهَ إِلا مَا هُوَ خَيْرٌ لَهُ.

3. It is narrated from him from Yahya ibn Ibrahim ibn abu al-Balad from ‘Asim ibn Humayd from abu Hamza al-Thumali from Ali ibn al-Husayn (a.s.) who has said the following: “Patience and satisfaction with Allah is the head of obedience to Allah. If one exercises patience and satisfaction with Allah in all the matters which he loves or dislikes, Allah, the Most Majestic, the Most Holy, will not make any decision in any of his affairs which he loves or dislikes but that the decisions are in his best interest.” 

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ (عَلَيهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وآلِه) قَالَ الله عَزَّ وَجَلَّ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ عِبَاداً لا يَصْلُحُ لَهُمْ أَمْرُ دِينِهِمْ إِلا بِالْغِنَى وَالسَّعَةِ وَالصِّحَّةِ فِي الْبَدَنِ فَأَبْلُوهُمْ بِالْغِنَى وَالسَّعَةِ وَصِحَّةِ الْبَدَنِ فَيُصْلِحُ عَلَيْهِمْ أَمْرَ دِينِهِمْ وَإِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ لَعِبَاداً لا يَصْلُحُ لَهُمْ أَمْرُ دِينِهِمْ إِلا بِالْفَاقَةِ وَالْمَسْكَنَةِ وَالسُّقْمِ فِي أَبْدَانِهِمْ فَأَبْلُوهُمْ بِالْفَاقَةِ وَالْمَسْكَنَةِ وَالسُّقْمِ فَيُصْلِحُ عَلَيْهِمْ أَمْرَ دِينِهِمْ وَأَنَا أَعْلَمُ بِمَا يَصْلُحُ عَلَيْهِ أَمْرُ دِينِ عِبَادِيَ الْمُؤْمِنِينَ وَإِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ لَمَنْ يَجْتَهِدُ فِي عِبَادَتِي فَيَقُومُ مِنْ رُقَادِهِ وَلَذِيذِ وِسَادِهِ فَيَتَهَجَّدُ لِيَ اللَّيَالِيَ فَيُتْعِبُ نَفْسَهُ فِي عِبَادَتِي فَأَضْرِبُهُ بِالنُّعَاسِ اللَّيْلَةَ وَاللَّيْلَتَيْنِ نَظَراً مِنِّي لَهُ وَإِبْقَاءً عَلَيْهِ فَيَنَامُ حَتَّى يُصْبِحَ فَيَقُومُ وَهُوَ مَاقِتٌ لِنَفْسِهِ زَارِئٌ عَلَيْهَا وَلَوْ أُخَلِّي بَيْنَهُ وَبَيْنَ مَا يُرِيدُ مِنْ عِبَادَتِي لَدَخَلَهُ الْعُجْبُ مِنْ ذَلِكَ فَيُصَيِّرُهُ الْعُجْبُ إِلَى الْفِتْنَةِ بِأَعْمَالِهِ فَيَأْتِيهِ مِنْ ذَلِكَ مَا فِيهِ هَلاكُهُ لِعُجْبِهِ بِأَعْمَالِهِ وَرِضَاهُ عَنْ نَفْسِهِ حَتَّى يَظُنَّ أَنَّهُ قَدْ فَاقَ الْعَابِدِينَ وَجَازَ فِي عِبَادَتِهِ حَدَّ التَّقْصِيرِ فَيَتَبَاعَدُ مِنِّي عِنْدَ ذَلِكَ وَهُوَ يَظُنُّ أَنَّهُ يَتَقَرَّبُ إِلَيَّ فَلا يَتَّكِلِ الْعَامِلُونَ عَلَى أَعْمَالِهِمُ الَّتِي يَعْمَلُونَهَا لِثَوَابِي فَإِنَّهُمْ لَوِ اجْتَهَدُوا وَأَتْعَبُوا أَنْفُسَهُمْ وَأَفْنَوْا أَعْمَارَهُمْ فِي عِبَادَتِي كَانُوا مُقَصِّرِينَ غَيْرَ بَالِغِينَ فِي عِبَادَتِهِمْ كُنْهَ عِبَادَتِي فِيمَا يَطْلُبُونَ عِنْدِي مِنْ كَرَامَتِي وَالنَّعِيمِ فِي جَنَّاتِي وَرَفِيعِ دَرَجَاتِيَ الْعُلَى فِي جِوَارِي وَلَكِنْ فَبِرَحْمَتِي فَلْيَثِقُوا وَبِفَضْلِي فَلْيَفْرَحُوا وَإِلَى حُسْنِ الظَّنِّ بِي فَلْيَطْمَئِنُّوا فَإِنَّ رَحْمَتِي عِنْدَ ذَلِكَ تَدَارَكُهُمْ وَمَنِّي يُبَلِّغُهُمْ رِضْوَانِي وَمَغْفِرَتِي تُلْبِسُهُمْ عَفْوِي فَإِنِّي أَنَا الله الرَّحْمَنُ الرَّحِيمُ وَبِذَلِكَ تَسَمَّيْتُ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Mahbub from Dawud al-Riqqiy from ‘Ubayda al-Hadhdha’ from abu Ja’far (a.s.) who has said the following: “The Messenger of Allah has said that Allah, the Most Majestic, the Most Holy, has said, ‘Among My believing servants there are those whose religious lives can only be at their best with wealth, comfort and good health. I try them by means of wealth, comfort and good health and this makes their religious affairs to be in the best condition. Also among My believing servants there are those whose religious lives are only at their best with poverty, destitution and ailing health. I try them by means of poverty, destitution and ailing health and this helps their religious lives to be in the best condition. I know what is good for the religious matters of my believing servants. Among My believing servants there are those who strive to worship Me. They wake up from sleep leaving their comfortable pillow for Tahajjud (special prayer at night). They experiences fatigue and I allow slumber overcome them on one or two nights, a trial from Me to see if he continues, he goes to sleep and wakes up upset and angry over his own self. If I allow him to do the way he wants to worship, he may develop a sense of conceit (unwanted pride) that can lead him to mischief in his deeds. This may bring about his destruction. It can so happen due to his happiness with whatever his soul desires. He may begin to feel as if he has excelled all worshippers and has surpassed the limits of defective worship. In so doing he moves away from Me even though he thinks that he is getting closer to Me. Therefore, they must not rely on their good deeds that they do to receive rewards from Me. Even if they strive hard, tire themselves and finish their lives worshipping Me they fall short, in worshipping Me truly, in their quest for My generous rewards, My bounties in paradise and high positions near Me. They must only trust in My mercy, be happy with My generosity and always be hopeful about Me. In such cases My mercy will reach them as well as my approval and forgiveness and my pardon will provide them cover; I am Allah, the Most Beneficent, the Most Merciful, and thus I have taken such names.’” 

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي الْحَسَنِ الأوَّلِ (عَلَيهِ السَّلام) قَالَ يَنْبَغِي لِمَنْ عَقَلَ عَنِ الله أَنْ لا يَسْتَبْطِئَهُ فِي رِزْقِهِ وَلا يَتَّهِمَهُ فِي قَضَائِهِ.

5. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad ibn abu Nasr from Safwan al-Jammal from abu al-Hassan, the 1 st ’ recipient of divine supreme covenant, who has said the following: “One who has proper understanding about Allah must not feel that Allah procrastinates in sending his sustenance or accuse Him in His decisions.” 

6ـ أَبُو عَلِيٍّ الأشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَمْرِو بْنِ نُهَيْكٍ بَيَّاعِ الْهَرَوِيِّ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيهِ السَّلام) قَالَ الله عَزَّ وَجَلَّ عَبْدِيَ الْمُؤْمِنَ لا أَصْرِفُهُ فِي شَيْ‏ءٍ إِلا جَعَلْتُهُ خَيْراً لَهُ فَلْيَرْضَ بِقَضَائِي وَلْيَصْبِرْ عَلَى بَلائِي وَلْيَشْكُرْ نَعْمَائِي أَكْتُبْهُ يَا مُحَمَّدُ مِنَ الصِّدِّيقِينَ عِنْدِي.

6. Abu Ali al-Ash’ari has narrated from Muhammad ibn ‘Abd al-Jabbar from Muhammad ibn Isma’il from Ali ibn al-Nu’man from ‘Amr ibn al-Nuhayk Bayya’ al-Harawi who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Allah, the Most Majestic, the Most Holy, has said, “Whatever conditions I may turn My believing servant to are for his good. He then must agree with My decisions, be patient in My trial and appreciate My favors. I will then, O Muhammad, count him among the truthful ones.”’” 

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) أَنَّ فِيمَا أَوْحَى الله عَزَّ وَجَلَّ إِلَى مُوسَى بْنِ عِمْرَانَ (عَلَيهِ السَّلام) يَا مُوسَى بْنَ عِمْرَانَ مَا خَلَقْتُ خَلْقاً أَحَبَّ إِلَيَّ مِنْ عَبْدِيَ الْمُؤْمِنِ فَإِنِّي إِنَّمَا أَبْتَلِيهِ لِمَا هُوَ خَيْرٌ لَهُ وَأُعَافِيهِ لِمَا هُوَ خَيْرٌ لَهُ وَأَزْوِي عَنْهُ مَا هُوَ شَرٌّ لَهُ لِمَا هُوَ خَيْرٌ لَهُ وَأَنَا أَعْلَمُ بِمَا يَصْلُحُ عَلَيْهِ عَبْدِي فَلْيَصْبِرْ عَلَى بَلائِي وَلْيَشْكُرْ نَعْمَائِي وَلْيَرْضَ بِقَضَائِي أَكْتُبْهُ فِي الصِّدِّيقِينَ عِنْدِي إِذَا عَمِلَ بِرِضَائِي وَأَطَاعَ أَمْرِي.

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from Malik ibn ‘Atiyah from Dawud ibn Farqad from Abu ‘Abdillah (a.s.) who has said the following: "Of the revelations that Allah, the Most Majestic, the Most Holy, sent to Musa ibn ‘Imran was as follows: ‘O Musa ibn ‘Imran, I have not created anything more beloved to Me than My believing servant. I try him only because it is for his good. I give him good health just for his good. I hold back what is evil for him in favor of what is for his good. I know best in what conditions My servant works for his own best interest. He then must bear patience in My trials, appreciate My favors and agree with My decision. I count him among the truthful ones before Me if he acts according to My pleasure and obeys My command.’” 

8ـ أَبُو عَلِيٍّ الأشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ فُضَيْلِ بْنِ عُثْمَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ عَجِبْتُ لِلْمَرْءِ الْمُسْلِمِ لا يَقْضِي الله عَزَّ وَجَلَّ لَهُ قَضَاءً إِلا كَانَ خَيْراً لَهُ وَإِنْ قُرِّضَ بِالْمَقَارِيضِ كَانَ خَيْراً لَهُ وَإِنْ مَلَكَ مَشَارِقَ الأرْضِ وَمَغَارِبَهَا كَانَ خَيْراً لَهُ.

8. Abu Ali al-Ash’ari has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Fudayl ibn ‘Uthman from ibn abu Ya’fur from Abu ‘Abdillah (a.s.) who has said the following: “The case of a Muslim (believer) man is amazing. There is no decision that Allah, the Most Majestic, the Most Holy, makes about him but that it is in his best interest. Even if he is cut in pieces with scissors, still it is for his good. If he may possess the kingdom of the East and West of the earth, still it is for his good.” 

9ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ سِنَانٍ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ عَبْدِ الله بْنِ مُحَمَّدٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ (عَلَيهِ السَّلام) قَالَ أَحَقُّ خَلْقِ الله أَنْ يُسَلِّمَ لِمَا قَضَى الله عَزَّ وَجَلَّ مَنْ عَرَفَ الله عَزَّ وَجَلَّ وَمَنْ رَضِيَ بِالْقَضَاءِ أَتَى عَلَيْهِ الْقَضَاءُ وَعَظَّمَ الله أَجْرَهُ وَمَنْ سَخِطَ الْقَضَاءَ مَضَى عَلَيْهِ الْقَضَاءُ وَأَحْبَطَ الله أَجْرَهُ.

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Sinan from Salih ibn ‘Aqaba from ‘Abd Allah ibn Muhammad al-Ja’fi from abu Ja’far (a.s.) who has said the following: "The most righteous people to agree with the decisions of Allah, the Most Majestic, the Most Holy, are those who have recognized Allah, the Most Majestic, the Most Holy. Whoever is satisfied with the decision of Allah that is to take place anyway, Allah increases his reward. Whoever disagrees with the decision of Allah, the decision is, inevitably, applied to him but his reward becomes void.”

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ عَلِيِّ بْنِ هَاشِمِ بْنِ الْبَرِيدِ عَنْ أَبِيهِ قَالَ قَالَ لِي عَلِيُّ بْنُ الْحُسَيْنِ صَلَوَاتُ الله عَلَيْهِمَا الزُّهْدُ عَشَرَةُ أَجْزَاءٍ أَعْلَى دَرَجَةِ الزُّهْدِ أَدْنَى دَرَجَةِ الْوَرَعِ وَأَعْلَى دَرَجَةِ الْوَرَعِ أَدْنَى دَرَجَةِ الْيَقِينِ وَأَعْلَى دَرَجَةِ الْيَقِينِ أَدْنَى دَرَجَةِ الرِّضَا.

10. Ali ibn Ibrahim has narrated from his father from al-Qasim ibn Muhammad from al-Minqari form Ali ibn Hashim ibn al-Burayd from his father who has said the following: “Ali ibn al-Husayn (a.s.) has said, ‘Abstinence from worldly pleasures has ten levels. Its highest level is the lowest level of piety and reserve. The highest level of piety and reserve is the lowest level of certainty. The highest level of certainty is the lowest level of satisfaction to the decision of Allah.’” 

11ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ لَقِيَ الْحَسَنُ بْنُ عَلِيٍّ (عَلَيهِما السَّلام) عَبْدَ الله بْنَ جَعْفَرٍ فَقَالَ يَا عَبْدَ الله كَيْفَ يَكُونُ الْمُؤْمِنُ مُؤْمِناً وَهُوَ يَسْخَطُ قِسْمَهُ وَيُحَقِّرُ مَنْزِلَتَهُ وَالْحَاكِمُ عَلَيْهِ الله وَأَنَا الضَّامِنُ لِمَنْ لَمْ يَهْجُسْ فِي قَلْبِهِ إِلا الرِّضَا أَنْ يَدْعُوَ الله فَيُسْتَجَابَ لَهُ.

11. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Muhammad ibn Ali from Ali ibn Asbat from those whom he has mentioned from Abu ‘Abdillah (a.s.) who has said the following: “Al-Hasan ibn Ali (a.s.) once met ‘Abd Allah ibn Ja’far and said to him, ‘O ‘Abd Allah, how can a believer be a believer when he is dissatisfied with the decision of Allah about his share and belittles his position while the ruler over him is Allah? I guarantee that Allah accepts the prayer of one in whose heart (mind) no suggestion takes place except satisfaction with the decisions of Allah.’” 

12ـ عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ سِنَانٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ قُلْتُ لَهُ بِأَيِّ شَيْ‏ءٍ يُعْلَمُ الْمُؤْمِنُ بِأَنَّهُ مُؤْمِنٌ قَالَ بِالتَّسْلِيمِ لله وَالرِّضَا فِيمَا وَرَدَ عَلَيْهِ مِنْ سُرُورٍ أَوْ سَخَطٍ.

12. It is narrated from him from his father from ibn Sinan from those whom he has mentioned from Abu ‘Abdillah (a.s.) who has said the following: “I (the narrator) asked him, (Abu ‘Abd Allah (a.s.)), ‘By what means can a believer know that he is a believer?’ The Imam said, ‘(He can find out) by means of his submitting himself to Allah, and being satisfied with whatever happiness or sadness that he may experience.’” 

13ـ عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ سِنَانٍ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ عَبْدِ الله بْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ لَمْ يَكُنْ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وآلِه) يَقُولُ لِشَيْ‏ءٍ قَدْ مَضَى لَوْ كَانَ غَيْرُهُ. 

13. It is narrated from him from his father from ibn Sinan from al-Husayn ibn al- Muhtar from ‘Abd Allah ibn Abi Ya’fur from Abu ‘Abdillah (a.s.) who has said the following: “The Messenger of Allah (s.a.w.a) never said about something that had taken place, ‘If only it was different.’”

Al-Kāfi - Volume 2

Book 1, Chapter 31