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 جَعْفَرِ بْنِ مُحَمَّدٍ الأشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ مَا مِنْ شَيْ‏ءٍ إِلا وَلَهُ حَدٌّ يَنْتَهِي إِلَيْهِ إِلا الذِّكْرَ فَلَيْسَ لَهُ حَدٌّ يَنْتَهِي إِلَيْهِ فَرَضَ الله عَزَّ وَجَلَّ الْفَرَائِضَ فَمَنْ أَدَّاهُنَّ فَهُوَ حَدُّهُنَّ وَشَهْرَ رَمَضَانَ فَمَنْ صَامَهُ فَهُوَ حَدُّهُ وَالْحَجَّ فَمَنْ حَجَّ فَهُوَ حَدُّهُ إِلا الذِّكْرَ فَإِنَّ الله عَزَّ وَجَلَّ لَمْ يَرْضَ مِنْهُ بِالْقَلِيلِ وَلَمْ يَجْعَلْ لَهُ حَدّاً يَنْتَهِي إِلَيْهِ ثُمَّ تَلا هَذِهِ الآيَةَ يا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا الله ذِكْراً كَثِيراً وَسَبِّحُوهُ بُكْرَةً وَأَصِيلاً فَقَالَ لَمْ يَجْعَلِ الله عَزَّ وَجَلَّ لَهُ حَدّاً يَنْتَهِي إِلَيْهِ قَالَ وَكَانَ أَبِي (عَلَيهِ السَّلام) كَثِيرَ الذِّكْرِ لَقَدْ كُنْتُ أَمْشِي مَعَهُ وَإِنَّهُ لَيَذْكُرُ الله وَآكُلُ مَعَهُ الطَّعَامَ وَإِنَّهُ لَيَذْكُرُ الله وَلَقَدْ كَانَ يُحَدِّثُ الْقَوْمَ وَمَا يَشْغَلُهُ ذَلِكَ عَنْ ذِكْرِ الله وَكُنْتُ أَرَى لِسَانَهُ لازِقاً بِحَنَكِهِ يَقُولُ لا إِلَهَ إِلا الله وَكَانَ يَجْمَعُنَا فَيَأْمُرُنَا بِالذِّكْرِ حَتَّى تَطْلُعَ الشَّمْسُ وَيَأْمُرُ بِالْقِرَاءَةِ مَنْ كَانَ يَقْرَأُ مِنَّا وَمَنْ كَانَ لا يَقْرَأُ مِنَّا أَمَرَهُ بِالذِّكْرِ وَالْبَيْتُ الَّذِي يُقْرَأُ فِيهِ الْقُرْآنُ وَيُذْكَرُ الله عَزَّ وَجَلَّ فِيهِ تَكْثُرُ بَرَكَتُهُ وَتَحْضُرُهُ الْمَلائِكَةُ وَتَهْجُرُهُ الشَّيَاطِينُ وَيُضِي‏ءُ لأهْلِ السَّمَاءِ كَمَا يُضِي‏ءُ الْكَوْكَبُ الدُّرِّيُّ لأهْلِ الأرْضِ وَالْبَيْتُ الَّذِي لا يُقْرَأُ فِيهِ الْقُرْآنُ وَلا يُذْكَرُ الله فِيهِ تَقِلُّ بَرَكَتُهُ وَتَهْجُرُهُ الْمَلائِكَةُ وَتَحْضُرُهُ الشَّيَاطِينُ وَقَدْ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وآلِه) أَ لا أُخْبِرُكُمْ بِخَيْرِ أَعْمَالِكُمْ لَكُمْ أَرْفَعِهَا فِي دَرَجَاتِكُمْ وَأَزْكَاهَا عِنْدَ مَلِيكِكُمْ وَخَيْرٍ لَكُمْ مِنَ الدِّينَارِ وَالدِّرْهَمِ وَخَيْرٍ لَكُمْ مِنْ أَنْ تَلْقَوْا عَدُوَّكُمْ فَتَقْتُلُوهُمْ وَيَقْتُلُوكُمْ فَقَالُوا بَلَى فَقَالَ ذِكْرُ الله عَزَّ وَجَلَّ كَثِيراً ثُمَّ قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وآلِه) فَقَالَ مَنْ خَيْرُ أَهْلِ الْمَسْجِدِ فَقَالَ أَكْثَرُهُمْ لله ذِكْراً وَقَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وآلِه) مَنْ أُعْطِيَ لِسَاناً ذَاكِراً فَقَدْ أُعْطِيَ خَيْرَ الدُّنْيَا وَالآخِرَةِ وَقَالَ فِي قَوْلِهِ تَعَالَى وَلا تَمْنُنْ تَسْتَكْثِرُ قَالَ لا تَسْتَكْثِرْ مَا عَمِلْتَ مِنْ خَيْرٍ لله.

1. 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: “Everything has a limit where it ends except speaking of Allah which has no limit to end. Allah, the Most Majestic, the Most Holy, has sanctioned obligations. When one fulfills them, their limit is where they end. The limit for the month of Ramadan is that when one fasts that is its limit where it ends, and the limit of Hajj is that when one performs Hajj it ends. Al-Dikr (speaking of Allah) is as such that Allah, the Most Majestic, the Most Holy, does not agree with a very little of it and He has not set a limit for where it ends.’ The Imam then read this verse of the Holy Quran: ‘Believers, remember Allah very often (33:41) and glorify Him both in the mornings and in the evenings.’ (33:42) “The Imam said, ‘Allah, the Most Majestic, the Most Holy, has not set a limit for it where it would end.’ He them said, ‘My father would speak of Allah very often. I would walk with him and he would speak of Allah. At the time I ate food with him he would speak of Allah. Even when speaking to people it would not stop him from speaking of Allah. I could see his tongue move saying, ‘No one deserves to be worshipped except Allah.’ He would gather all of us together and order us to speak of Allah until sunrise. He would command those of us who could read, to read the Holy Quran and those who could not to speak of Allah. The house in which the Holy Quran is read and Allah, the Most Majestic, the Most Holy, is spoken of therein blessings increase and angels are present, the devils run away and it shines to the people of heavens just as a diamond (shaped) star shines for the people of earth. The house in which the Holy Quran is not read, Allah is not spoken of therein, blessings in it decrease, angels move away from it and devils turn to be present therein. The Messenger of Allah once asked, ‘Should I tell you about the best of your deeds, which raise your position the highest and the purest before your owner, much better for you than the world and its money and is better for you than your fighting against your enemies whom you would eliminate or else they would kill you?’ They said, ‘Yes.’ He then said, ‘Speak of Allah, the Most Majestic, the Most Holy, very often.’ “The Imam then said, ‘Once a man came to the Holy Prophet and said, “Who is the best of the people in this Mosque?” He said, ‘The one who speaks of Allah more than others.’ The Messenger of Allah has said, ‘Whoever is given a tongue that speaks of Allah very often has been granted the good for both this and the next life.’ “About the words of Allah, ‘. . . and do not think that by doing such deeds, you have done a great favor to Allah,’ (74:6) the Imam said, ‘It means do not think what you have done for the sake of Allah is a great deal.’” 

2ـ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ شِيعَتُنَا الَّذِينَ إِذَا خَلَوْا ذَكَرُوا الله كَثِيراً.

2. Humayd ibn Ziyad has narrated from ibn Sama’a from Wahab ibn Hafs from abu Basir from Abu ‘Abdillah (a.s.) who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Our Shi’a (followers) are those who when alone speak of Allah very often.’” 

3ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ وَعِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وآلِه) مَنْ أَكْثَرَ ذِكْرَ الله عَزَّ وَجَلَّ أَحَبَّهُ الله وَمَنْ ذَكَرَ الله كَثِيراً كُتِبَتْ لَهُ بَرَاءَتَانِ بَرَاءَةٌ مِنَ النَّارِ وَبَرَاءَةٌ مِنَ النِّفَاقِ.

3. Al-Husayn ibn Muhammad has narrated from Mu’alla ibn Muhammad and A number of our people have narrated from Ahmad ibn Muhammad all from al- Hassan ibn Ali al-Washsha’ from Dawud ibn Serhan from Abu ‘Abdillah (a.s.) who has said the following: “The Messenger of Allah has said, ‘Whoever speaks of Allah, the Most Majestic, the Most Holy, often Allah loves him and whoever speaks of Allah very often, two kinds of freedoms will be written for him: freedom from fire and freedom from hypocrisy.’” 

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ بَكْرِ بْنِ أَبِي بَكْرٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ تَسْبِيحُ فَاطِمَةَ الزَّهْرَاءِ (عليها السلام) مِنَ الذِّكْرِ الْكَثِيرِ الَّذِي قَالَ الله عَزَّ وَجَلَّ اذْكُرُوا الله ذِكْراً كَثِيراً. عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي أُسَامَةَ زَيْدٍ الشَّحَّامِ وَمَنْصُورِ بْنِ حَازِمٍ وَسَعِيدٍ الأعْرَجِ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) مِثْلَهُ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from Sayf ibn ‘Amirah from Bakr ibn Bukayr from Zurara ibn ‘A’Yun from Abu ‘Abdillah (a.s.) who has said the following: “Tasbih of Fatimah al-Zahra (a.s.) is a form of ‘Often speaking and remembering Allah’ about which Allah, the Most Majestic, the Most Holy, has said, ‘Believers, remember Allah very often (33:41) and glorify Him both in the mornings and in the evenings.’” (33:42) It is narrated from him (narrator of the Hadith above) from Ali ibn al-Hakam from Sayf ibn ‘Amirah from abu ‘Usamah Zayd al-Shahham and Mansur ibn Hazim and Sa’id al-‘A’raj from Abu ‘Abdillah (a.s.) a similar Hadith. 

5ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ دَاوُدَ الْحَمَّارِ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ مَنْ أَكْثَرَ ذِكْرَ الله عَزَّ وَجَلَّ أَظَلَّهُ الله فِي جَنَّتِهِ. 

5. Al-Husayn ibn Muhammad has narrated from Mu’alla ibn Muhammad from al- Washsha’ from Dawud al-Hammar from Abu ‘Abdillah (a.s.) who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Whoever speaks of Allah, the Most Majestic, the Most Holy, very often, Allah will provide him a shadow in paradise.’” 

Al-Kāfi - Volume 2

Book 2, Chapter 22