This is part 10 of 33 of “The Book of Belief and Disbelief”, book 6 of Al-Kafi — Hadith 1,896–1,945. The book is long enough that it is split across 33 pages so each one stays quick to load; the parts run in order and are linked at the foot of the page.
10. Ali ibn Ibrahim has narrated from his father from Muhammad ibn Ali al- Qasani from those he has mentioned (in his book) from ‘Abd Allah ibn al-Qasim from abu ‘Abd Allah (a.s.) who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘When Allah wants good for a servant (of Allah) He makes him reduce his interest in worldly matters, grants him good understanding in religion, and shows him his shortcomings. Whoever receives these things receives the good of both this and the next life.’ The Imam then said, ‘For the seekers of truth no other door is better than abstinence from worldly matters and this is exactly opposite to what the enemies of the truth search for.’ I (the narrator) then asked, ‘May Allah keep my soul in service for your cause, abstinence in what?’ The Imam said, ‘It is abstinence in desire for worldly matters, except one who exercises graceful patience. It (the worldly life) is only few days. It is unlawful for you to sense the test of belief without reducing your interest in worldly things.’ I (the narrator) heard abu ‘Abd Allah (a.s.) saying, ‘When the believer evacuates worldly matters from his self he gains new heights. He then senses the sweetness of the love for Allah and to the people of the world he looks like those whose power of reason is mixed and confused. In fact, they have become mixed with the love of Allah and have cut off all business with the others.’ I (the narrator) heard the Imam saying, ‘When a heart is cleared, the earth will look small for him until he gains real height.’”
11. Ali has narrated (from his father) from Ali ibn Muhammad al-Qasani from al- Qasim ibn Muhammad from Sulayman ibn Dawud al-Minqari from ‘Abd al- Razzaq ibn Hammam from Mu’ammar ibn Rashid from al-Zuhri Muhammad ibn Muslim ibn Shihab who has said the following: “Ali ibn al-Husayn (a.s.) was asked, ‘Which deed is more meritorious in the sight of Allah, the Most Majestic, the Most Holy?’ The Imam said, ‘No deed, after knowing Allah, the Most Majestic, the Most Holy, and the Messenger of Allah is more meritorious than to dislike (and hate) the world. It has many branches. Sins have many branches. The first disobedience to Allah was because of arrogance that Satan committed when he refused boastfully and became of those who reject (the command of Allah). Greed was the sin of Adam and Eve. Allah, the Most Majestic, the Most Holy, has said, ‘We told Adam to stay with his spouse (Eve) in the garden and enjoy the foods therein. We (also) told them to stay away from going near a certain tree lest they might become one of the transgressors.’ (2:35) They took what they did not need and this remains in their descendents to the Day of Judgment. For this reason most of the things that the children of Adam want they do not need. Then it is jealousy because of which the son of Adam committed disobedience and murdered his brother out of jealousy. From this branch comes love for women, love for the world, love for leadership, love for comfort, love to speak, love for higher position and wealth. They are seven characteristics and all of them are gathered together in the love for the world. The prophets and scholars after knowing this have said: ‘Love for the world is the head of all sins.’ There are two worlds: the world of bare necessities and the condemned world.’”
12. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ibn Bukayr from abu ‘Abd Allah (a.s.) who has said the following: “The Messenger of Allah has said, ‘Seeking worldly benefits amounts to one’s disadvantages of the next world and seeking the advantages of the next world may become losses in the benefits of this world. You must then cause losses to worldly benefits; it is better to suffer worldly losses (than to suffer losses in the next life).’”
13. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from abu Ayyub al-Khazzaz from abu ‘Ubaydah al-Hadhdha’ who has said the following: “I asked abu Ja’far (a.s.) ‘(I request you to) teach me a Hadith that can benefit me.’ The Imam said, ‘O abu ‘Ubaydah, speak of death very often. No one speaks of death very often but that it reduces his interest in worldly matters.’”
14. It is narrated from him (narrator of the Hadith above) from Ali ibn al-Hakam from al-Hakam ibn Ayman from Dawud al-Abzari who has said the following: “Abu Ja’far (a.s.) has said, ‘There is an angel that announces every day, “O sons of Adam, reproduce for death, accumulate for annihilation and build for destruction.’”
15. It is narrated from him (narrator of the Hadith above) from Ali ibn al-Hakam from ‘Amr ibn Aban from abu Hamza from abu Ja’far (a.s.) who has said the following: “Ali ibn al-Husayn (a.s.) has said, ‘The world has begun to move backwards and the next world is moving forward. Each world has its sons. Therefore, you must be of the sons of the next world and not the sons of this world. You must be of those who have reduced their interest in worldly matters and of those seriously interested in the next life. You must know that those with reduced interest in worldly matters have taken the earth as their habitat, the soil as their bedding, water as their perfume and have cut themselves off this world in all seriousness.’ “Note that those who are interested in paradise have harnessed their worldly desires and those who are afraid of the fire have turned away from prohibited matters. Whoever reduces his interests in worldly matters, hardships become easy for him. “Note that there are the servants of Allah who are as if they, actually, see the people of paradise in paradise live forever and the people of fire in the fire in huge suffering. Instead of evil coming from them it is absolute peace, the hearts of these servants of Allah are sad, their soul chaste, and their needs are very light. They exercise patience for a few short days followed by a very long lasting comfort. At night they stand up straight with their feet side by side and tears come down their cheeks. They plead before their Lord and struggle to set their neck free (of sins). In the day they are forbearing scholars, very virtuous and pious. They are slim like an arrow without fins; it is caused by their fear (for possible suffering in the next life) during their worship. On looking to them one may think they suffer from illness. They, in fact, have no illness, or any confusion in their reasoning power, but they have plunged into a tremendously great issue; it is the issue of the fire and all that it involves.”
16. It is narrated from him (narrator of the Hadith above) from Ali ibn al-Hakam from abu ‘Abd Allah al-Mu’min from Jabir who has said the following: “Once I went to visit abu la’ far (a.s.) and he said, ‘O Jabir, I swear by Allah, I am very sad and my heart is pre-occupied.’ I then asked, ‘May Allah keep my soul in service for your cause, what has pre-occupied your heart and what is the reason for your sadness?’ The Imam said, ‘O Jabir, if the religion of Allah in its pure form may enter one’s heart it preoccupies the heart above everything else. O Jabir, what is the world and what can one think it can be? Is it more than food to eat, clothes to wear and a woman whom you may find?’ “O Jabir, the believers are not satisfied with remaining in it (world) and they do not feel safe from the coming of the next life. O Jabir, the next life is the permanent house and this world is finishing and passing but the people of this world are neglectful. The believers are of deep understanding, people of thinking, of learning lessons and their speaking of Allah, Most Glorious is Whose name, is not silenced by means of what their ears hear. Their eyes are not blinded in speaking of Allah due to what they see of the worldly attractions (around). They have suceeded in gaining the rewards of the next life just as they have succeeded in gaining that knowledge. “O Jabir, you must know that people of piety are of smallest expenses and the most helpful to others. If you speak of them they will assist you and if you forget them they will speak of you. They are the most outspoken for the commands of Allah and steadfast in obeying the orders of Allah. They have discontinued their love (for others) with love for their Lord and they have cut themselves off from the world to obey their owner and king. They look to Allah, the Most Majestic, the Most Holy, and to His love with their hearts, and have learned that this is what they must look at due to its great position. Thus they have considered the world a temporary place to stay and then leave forever, or like a property that one finds in his dream and upon waking finds no trace of it. I give you this example because to people of reason and knowledge of Allah it is like fast-passing shadow. O Jabir, protect what Allah, the Most Majestic, the Most Holy, expects you to protect of His religion and wisdom. Never ask of things that are for you with Him but ask of His things that are with your soul. If the world is other than what I described for you, then consider it a house (a correctional facility) where you can seek to reform yourself. I swear by my life that many are those who are greedy for a certain matter but it makes them miserable when they achieve it and many are those who dislike a certain matter but it makes them fortunate when they find it. This is mentioned in the words of Allah, the Most Majestic, the Most Holy, ‘So that Allah would test the faith of the believers, and deprive the unbelievers of (His) blessings.’” (3:141) Note: “House (correctional facility) and reform” is a reference to verse, 24, 84, 57, 35 and 24 of Chapters, 41, 16, 30, 45 and 41, respectively.
17. It is narrated from him (narrator of the Hadith above) from Ali ibn al-Hakam from Musa ibn Bakr from abu Ibrahim (a.s.) who has said the following: “Abu Dhar, may Allah grant him favors, has said, ‘May Allah renounce the world, on my behalf, except for two loaves of barley bread daily, one for my lunch and the other for my dinner and two woolen pieces of cloth which I use one as a shirt and the other as trousers.’”
18. It is narrated from him (narrator of the Hadith above) from Ali ibn al-Hakam from al-Muthanna from abu Basir from abu ‘Abd Allah (a.s.) who has said the following: “Abu Dhar, may Allah grant him favors, has said in his sermons, ‘O you who are found of knowledge, consider worldly things as nothing except what is beneficial in it, and its evil is harmful to people except those to whom Allah has done favors. O you who are found of knowledge do not allow your family and property to preoccupy you so you forget all about your soul. One day you will leave them like a mere guest among them does. You then will depart to be with others. This world and the next world are like two places to move from one to the other. Between death and resurrection, it is like a short nap after which you wake up. O you, who are found of knowledge, send forward supplies for yourself before Allah, the Most Majestic, the Most Holy; you will be rewarded for your knowledge. You shall reap as you sow, O you who are found of knowledge.’”
19. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from al-Qasim ibn Yahya from his grand father al-Hassan ibn Rashid from abu ‘Abd Allah (a.s.) who has said the following: “The Messenger of Allah has said, ‘What do 1 have to do with the world. My case with the world is like a traveler who finds a tree in his day of journey and uses its shadow for a short rest and then continues for the rest of his journey, leaving the tree behind.’”
20. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yahya ibn ‘Aqaba al-Azdi from abu ‘Abd Allah (a.s.) who has said the following: “Abu Ja’far (a.s.) has said, ‘The case of a person who is greedy in worldly matters is like the case of a silkworm. The more it wraps silk around itself the more difficult it becomes for it to get out until at last it dies therein in sorrow.’ The narrator has said that abu ‘Abd Allah (a.s.) then said, ‘Of the advice of Luqman to his son was this: ‘My son, people before you collected for their children but their collection never remained in place, nor were those for whom the collection was made. You are only a servant for hire. You are ordered to perform a deed and receive payment for it. Do your deed and receive payment. Do not be like the sheep who, finds a green farm and keeps eating until fatness kills it. Take the world as a bridge to cross a river and leave it when you are on the other side. Never return to it until the end of time. Destroy it and never repair it; you are not ordered to build it. “Bear in mind that tomorrow you will be questioned before Allah, the Most Majestic, the Most Holy, of four things. You will be asked about your youth, how you made it old, about your life span, how you finished it, and about your properties, how you earned them and how you spent them. Wake up for these questions and prepare the answers. Do not regret for what you have missed of worldly things. The little worldly things do not last very long and more of the worldly things are not without misfortune. Be cautious, work hard in your affairs, remove the curtain before you. Get involved in the lawful matters of your Lord, renew repentance in your heart, work hard when you are free and before you are targeted (by the angel of death) for dying and judgment is issued that separates you from your goal.’”
21. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from certain individuals of his people from ibn abu Ya’fur who has said the following: “I heard abu ‘Abd Allah (a.s.) saying, ‘Of the things that Allah, the Most Majestic, the Most Holy, spoke to Moses was this: “O Moses, do not rely upon the world like the unjust ones or like those who take it as their parents. O Moses, were I to leave you in the care of your own soul, lover of worldly things and its attraction would overcome you. O Moses, race in good, the people of goodness and compete with them in goodness; goodness is like its name. Leave alone of worldly matters what is beyond the bare necessities. Do not allow your eyes to look to every attractive matter that is left to its own self (considered as worthless). Note that every misfortune emerges from the love for the world. No one of you should feel excited for great wealth; with bigger wealth sins in the obligatory rights may increase. No one must feel happy because of people’s happiness with him until he learns whether Allah is also happy with him or not. No creature must be excited about people obeying him; people’s obeying him and following him on something other than the right thing is destruction for him as well as his followers.’”
22. Ali ibn Ibrahim has narrated from his father from ‘Abd Allah ibn al-Mughirah from Ghiyath ibn Ibrahim from abu ‘Abd Allah (a.s.) who has said the following: “It is in the book of Ali (a.s.) ‘The example of the world is like a snake which is of soft touch and has deadly poison inside. People of reason stay away from it and ignorant children wish to feel it.’”
23. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from abu Jamilah who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) wrote to one of his companions to advise him. “I recommend that you and I be pious before the One whose disobedience is not lawful. Besides Him, in no one else is placing any hope worthwhile. Sufficiency is not achieveable without Him. Whoever is pious before Allah, the Most Majestic, the Most Holy, is strong and satisfied with food and drink, his reason soars above the people of the world. His body is with the people of the world, but his heart and power of reason examine the next life. The light of his heart extinguishes what his eyes see of the love of the world. He considers unlawful things in it filthy and stays away from its doubtful things. He, I swear by Allah, suffers losses in even clean lawful matters except small pieces for the bare necessities that keep him standing to survive and clothes, to cover his privacy, of the roughest and thickest quality that he can find. He did not find anything in which to place his trust and hope in the needed circumstances, so he placed his trust and hope in the Creator of all things. He worked hard and struggled intensely, and suffered fatigue until his ribs appeared and his eyes sunk. Allah, then, in exchange for this, strengthened his body and intensified his power of reason. What He has stored for him in the next life is much greater. Reject the world. Love of the world makes one blind, deaf and dumb and it bends the necks in humiliation. Compensate for what is left of your life and do not leave your task for tomorrow or after tomorrow. Those who were before were destroyed because of their dependence on false hope and temptation, until the command of Allah came suddenly when they were neglectful. They were transferred on (pieces of) wood to their dark and narrow graves. Their children and family abandoned them there. He was then left to Allah with a submissive heart. Those who reject the world with firmness will face no defeat or betrayal. May Allah help us and you in obeying Him, and may Allah give us and you the opportunity to do what He likes.’”
24. Ali ibn Ibrahim has narrated from his father from ‘Abd Allah ibn Mughirah and others from Talha ibn Zayd from abu ‘Abd Allah (a.s.) who has said the following: “The case of the world is like the water of the ocean. The more a thirsty person drinks from it, the thirstier he becomes, consequently, it kills him.”
25. Al-Husayn ibn Muhammad has narrated from Mu’alla ibn Muhammad from al- Washsha’ who has said the following: “I heard al-Rida (a.s.) say, ‘Jesus son of Mary (peace be upon him) said to his disciples, “O Israelites, do not regret for what you may miss of the world, just as the people of the world (who have no religion) do not regret for what they miss of religion when they find their worldly materials.’”
1. Al-Husayn ibn Muhammad al-Ash’ari has narrated from Mu’alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from ‘Asim ibn Humayd from abu ‘Ubaydah from abu Ja’far (a.s.) who has said the following: “Allah, the Most Majestic, the Most Holy, says, ‘I swear by My Majesty, Glory, Greatness, Height and the height of My position, if anyone of My servant acts as I wish instead of acting according to his own wish, I will protect his lost and straying property and guarantee to provide him sustenance from the heavens and earth, and I will be for him (his supporter) in his business with every merchant.’”
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from al-‘Ala’ ibn Razin from ibn Sinan from abu Hamza from abu Ja’far (a.s.) who has said the following: “Allah, the Most Majestic, the Most Holy, has said, ‘I Swear by My Majesty, My Glory, My Greatness, Beauty and Height of My Highness, if anyone of My servant acts as I wish instead of his own wish in anything of worldly matters I will make him feel rich in his soul and concentrate on his affairs of the next life. I guarantee to provide his sustenance from the heavens and earth, and I will be for him (to support) in all of his dealings with each and every merchant.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from ‘Ammar ibn Marwan from Zayd al-Shahham from ‘Amr ibn Hilal who has said the following: “I heard abu Ja’far (a.s.) saying, ‘You must never allow your eyes aim for one who is above you (in worldly matters that may tempt you wish for his opportunity). The words of Allah, the Most Majestic, the Most Holy, to His Messenger are enough evidence to support it. “Let not their property and children tempt you. . . .” (9:55) ‘Do not yearn for other people’s property and wives and do not grieve. . . .’ (15:88) If you sense such a feeling then consider the life of the Messenger of Allah. He lived on barley loaves and sweetness from dates. For fuel he would use palm tree twigs if he could find them.”’
2. Al-Husayn ibn Muhammad ibn ‘Amir has narrated from Mu’alla ibn Muhammad from Salih ibn abu Hammad all from al-Washsha’ from Ahmad ibn ‘A’ id from abu Khadijah Salim ibn Mukram from abu ‘Abd Allah (a.s.) who has said the following: “The Messenger of Allah has said, ‘Whoever asks us for help, we help, and whoever shows himself as rich, even though not so in reality, Allah will make him rich.”’
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from al- Haytham ibn Waqid from abu ‘Abd Allah (a.s.) who has said the following: “Whoever is happy with the little sustenance (that Allah has given him), Allah becomes happy with his little good deeds.”
4. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from ‘Abd Allah ibn al-Qasim from ‘Amr ibn abu al-Miqdam from abu ‘Abd Allah (a.s.) who has said the following: “It is written in the Torah: ‘O sons of Adam, be as you like to be. You shall reap as you sow. Whoever becomes happy with Allah for a little amount of sustenance, Allah will accept his little good deeds. Whoever becomes happy with the little but lawful, his expenses become light, his earnings pure and he will be out of the limits (environments) of sins.’”
5. Ali ibn Ibrahim has narrated from Muhammad ‘Isa from Muhammad ibn ‘Arafah from abu al-Hassan al-Rida (a.s.) who has said the following: “Whoever is not satisfied with anything but a large quantity of sustenance, his deeds will not be enough unless they are a great deal. Whoever is comfortable with little amount of sustenance, even little good deeds will be sufficient for him.”
6. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hisham ibn Salim from abu ‘Abd Allah (a.s.) who has said the following: “Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) would say, ‘O sons of Adam, if you want from the world that much that is sufficient for you, the little that is there will suffice you. However, if you are not satisfied with basic necessities but want more than the basic needs, then the whole thing that is there will not be sufficient for you. ’”
7. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from ‘Abd al-Rahman ibn Muhammad al-Asadi from Salim ibn Mukram from abu ‘Abd Allah (a.s.) who has said the following: “At one time, among the companions of the Messenger of Allah, the financial conditions of one man became very difficult and his wife suggested that he see the Messenger of Allah about it. He went to the Holy Prophet and, when the Holy Prophet saw him, he said, ‘Whoever asks us for help, we help, but whoever appears to be rich when, in fact, he is not so, Allah will make him rich. ’ The man thought the Holy Prophet had addressed him only. He returned to his wife and told her the story. She said, ‘The Messenger of Allah is only a man. Let him know what you need.’ He went back and, when the Messenger of Allah saw him, he said, ‘Whoever asks us for help we help but whoever appears to be rich when, in fact, he is not so, Allah will make him rich. ’ This was repeated with that man three times. Thereafter, he borrowed a pick and went to the mountains, climbed it and cut down a certain amount of firewood. He climbed down and sold the firewood for half a mud (a certain measure) of flour, came home and used it for food. The next day he did the same thing and saved a little on the side until he was able to buy a pick of his own and sometime later he bought two young camels and a slave and then he became rich until he became very affluent. One day he went to see the Holy Prophet. He informed him of his whole story. The Holy Prophet said, ‘I told you, whoever asks us for help we help, but whoever appears to be rich when, in fact, he is not so, Allah will make him rich.’”
8. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Ali ibn al-Hakam from al-Husayn ibn al-Farat from ‘Amr ibn Shamir from Jabir from abu Ja’far (a.s.) who has said the following: “The Messenger of Allah has said, ‘Whoever wants to be the richest among the people, what is with Allah should be more reliable to him than what is in the hands of others.’”
9. It is narrated from him (narrator of the Hadith above) from ibn Faddal from ‘Asim ibn Humayd from abu Hamza from abu Ja’far or abu ‘Abd Allah (a.s.) who has said the following: “Whoever is content with what Allah has given him for his sustenance is the richest person of the people.”
10. It is narrated from him (narrator of the Hadith above) from ibn Faddal from ibn Bukayr from Hamza ibn Humran who has said the following: “A man complained before abu ‘Abd Allah (a.s.) that he works and earns but is not content and his soul’s desires compel him to find more. The man asked the Imam to teach him something to benefit him. Abu ‘Abd Allah (a.s.) said, ‘If it (earnings) is enough for your necessities then it should make you rich. Thus, the minimum should suffice you. If this does not suffice then all things that are there will not suffice you.’”
11. It is narrated from him (narrator of the Hadith above) from a number of our people have narrated from Hannan ibn Sadir in a marfu’ manner from Amir al- Mu’minin (Ali ibn abu Talib) (a.s.) who has said the following: “Whoever is content, with worldly matters, with bare necessities, the minimum suffices him. Whoever is not content. with worldly matters, with bare necessities, then nothing will be able to suffice him.”
1. Ali ibn Ibrahim has narrated from his father from more than one person from ‘Asim from ibn Hamid from abu ‘Ubaydah al-Hadhdha’ who has said the following: “I heard abu Ja’far (a.s.) say, ‘The Messenger of Allah has said, “Allah, the Most Majestic, the Most Holy, says, ‘The most envied person among My servants is a man whose needs are light, has a good share in prayer, who performs the worship of his Lord unseen, is obscure among the people, whose expenses are within the limits of bare necessities with which he exercises patience, whose death is quick (like a dead person free from worldly desires) and whose heirs and mourners are very few.’”
2. Ali ibn Ibrahim has narrated from his father from al-Nawfali from al-Sakuni from abu ‘Abd Allah (a.s.) who has said the following: “Tuba (a tree in paradise) is for those who have become Muslims and whose expenses are within the limits of bare necessities.”
3. Al-Nawfali has narrated from al-Sakuni from abu ‘Abd Allah (a.s.) who has said the following: “The Messenger of Allah has said, ‘O Allah, grant Muhammad, the family of Muhammad and those who love Muhammad and the family of Muhammad, chastity in their personality, and sustenance enough for their exact necessities. Give those who hate Muhammad and the family of Muhammad, property and children.’”
4. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Ya’qub ibn Yazid from Ibrahim ibn Muhammad al-Nawfali in a marfu’ manner from Ali ibn al-Husayn (a.s.) who has said the following: “The Messenger of Allah once passed by a shepherd of camels and asked him for a drink and he said, ‘The milk in their udder is for the morning drink of the people of the village and the milk in the containers is for their evening drink.’ The Messenger of Allah then prayed, ‘O Lord, give him many children and much wealth.’ The Messenger of Allah then passed by a shepherd of sheep and sent his people to ask him for a drink. He milked them and poured it from his milk container altogether in the container for the Messenger of Allah. Along with all the milk he also sent a sheep for him, saying, ‘This is what we have and we can bring you more if you like.’ The Imam said, ‘The Messenger of Allah prayed for him, “O Lord, give him sustenance adequate only for his bare necessities.” A certain man of his companion then asked, ‘O Messenger of Allah, how is it that you prayed for the shepherd who refused to give you any milk in such a way that we all love. However, for the one who readily provided what you asked, you prayed for him with a prayer that we all dislike?’ The Messenger of Allah said, ‘The little thing that is adequate is better than a great deal that diverts one’s mind (from Allah). O Lord, grant to Muhammad and the family of Muhammad only that much which is adequate for them.’”
5. It is narrated from him (narrator of the Hadith above) from his father from abu al-Bakhtari from abu ‘Abd Allah (a.s.) who has said the following: “Allah, the Most Majestic, the Most Holy, has said, ‘I find My believing servant depressed if I provide his sustenance in stringent measures; a condition that is closer to Me but 1 find My believing servant happier when I provide his sustenance plentifully; however, such condition is further away from Me.’”
6. Al-Husayn ibn Muhammad has narrated from Ahmad ibn Ishaq from Bakr ibn Muhammad al-Azdi from abu ‘Abd Allah (a.s.) who has said the following: “The Messenger of Allah has said that Allah, the Most Majestic, the Most Holy, has said, ‘The most enviable among My friends is a believer who has his share of salvation, performs the worship of his Lord well, worships Allah privately, is obscure among people and no finger rises to point him out. His sustenance is only adequate for his basic needs and he bears it patiently. I cause him to die faster, thus his legacy is little and his mourners are very few.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Nu’man who has that narrated to him Hamzah ibn Humran who has said the following: “I heard abu ‘Abd Allah (a.s.) saying, ‘When one of you intends to do a good deed, he should do it without delay; a servant (of Allah) perhaps performs a prayer or fasts for a day, thereupon, it is said to him, “Do whatever you like (other good deeds) after this act, Allah has already granted you forgiveness. (One may not know which of his worships has been accepted.)”’
2. It is narrated from him (narrator of the Hadith above) from Ali ibn al-Hakam from abu Jamilah who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Begin your day with a good deed, dictate to your guards (angels on both shoulders) good in the beginning and in the end of the day, all that is in between is forgiven if Allah so wills.’”
3. It is narrated from him (narrator of the Hadith above) from ibn abu ‘Umayr from Marazim ibn Hakim from abu ‘Abd Allah (a.s.) who has said the following: “My father (a.s.) would say, ‘When you intend to perform a good deed, do not delay; you may not know what happens next.’”
4. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ibn ‘Udhayna from Zurara from abu Ja’far (a.s.) who has said the following: “The Messenger of Allah has said, ‘Of the good deeds that Allah loves is that which is done without delays.’”
5. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Ali ibn al-Hakam from Aban ibn ‘Uthman from Bashir ibn Yasar from abu ‘Abd Allah (a.s.) who has said the following: “When you intend to perform anything good, then do not delay. A man may fast on a hot day and hope thereby to receive what is with Allah, and Allah then sets him free from fire. Do not underestimate the good deeds with which one may seek nearness to Allah, the Most Majestic, the Most Holy, even if it is a piece of a date.”
6. It is narrated from him (narrator of the Hadith above) from ibn Faddal from ibn Bukayr from certain individuals of our people from abu ‘Abd Allah (a.s.) who has said the following: “Whoever intends to perform a good deed should act fast and do not delay. Perhaps a servant (of Allah) performs a deed and Allah, the Most Blessed, the Most High, says, ‘I have granted you forgiveness and will never write down anything against you.’ Whoever intends to perform an evil deed he must not do it. Perhaps a man does an evil deed and Allah, the Most Holy, sees it and says, “I swear by My Majesty and Glory to never forgive you hereafter.’”
7. Ali has narrated from his father from ibn abu ‘Umayr from Hisham ibn Salim from abu ‘Abd Allah (a.s.) who has said the following: “When you intend to perform a good deed, do not delay doing it; Allah, the Most Majestic, the Most Holy, perhaps finds a servant (of Allah) during a good deed of obedience and He, the Most Majestic, the Most Holy, may say, ‘I will never subject you to punishment hereafter.’ If you intend to do an evil deed, you must not do it; perhaps Allah finds a servant during an act of disobedience and may say, “I swear by My Majesty and Glory to never forgive you hereafter.’”
8. Abu Ali al-Ash’ari has narrated from Muhammad ibn ‘Abd al-Jabbar from ibn Faddal from abu Jamilah from Muhammad ibn Humran from abu ‘Abd Allah (a.s.) who has said the following: “When one of you intends to perform a good deed or establish good relations there will be two Satans, one on each side. He, thus, should perform it immediately before they prevent him from the good deed.”
9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from abu al-Jarud who has said the following: “I heard abu Ja’far (a.s.) say, ‘Whoever intends to perform a good deed he should do it without delay; Satan keeps an eye on anything that is delayed.’”
10. Muhammad ibnY ahya has narrated from Muhammad ibn al-Husayn from Ali ibn Asbat from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “I heard abu Ja’far (a.s.) say, ‘Allah has made good deeds heavy for the people of the world like its weight in their balance on the Day of Judgment. Allah, the Most Majestic, the Most Holy, has made evil of a light weight on the people of the world just as it will be of a light weight (no value) in their balance on the Day of Judgment.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from al-Hassan ibn Hamza from his grand father from abu Hamza al-Thumali from Ali ibn al-Husayn (a.s.) who has said the following: “The Messenger of Allah at the end of his sermon would say, ‘Tuba (a tree in paradise) is for those whose moral behavior is polite, whose consciences are clean, whose privacy as well as public matters are all well, who give the excess in their properties in charity, who hold back their unnecessary words and yield to justice for people against their own souls.’”
2. It is narrated from him (narrator of the Hadith above) from Muhammad ibn Sinan from Mu’awiyah ibn Wahab from abu ‘Abd Allah (a.s.) who has said the following: “Whoever likes to guarantee four things for me, I guarantee four homes in paradise. (He should guarantee me) to give charity without fear from his poverty, to speak out loud the greetings of peace in the world and quit excessive argumentation even though he is on the side of right. He must yield to justice for people against his own soul.”
3. It is narrated from him (narrator of the Hadith above) from al-Hassan ibn Ali ibn Faddal from Ali ibn ‘Aqaba from Jarud from abu al-Mundhir who has said the following: “I heard abu ‘Abd Allah (a.s.) saying, ‘The masters of good deeds are three things: To yield to justice for people against one’s own soul. So what you do not like to happen to you, do not agree to happen to people also, to cooperate with your fellow believer in matters of properties and to speak of Allah in all conditions: not just saying, ‘Glory belongs to Allah, all praise belongs to Allah and no one deserves to be worshipped except Allah, but that if in case Allah, the Most Majestic, the Most Holy, has commanded you to do a certain thing, you must obey the command, and if it is a case you know that Allah, the Most Majestic, the Most Holy, has prohibited you to do, you must stay away form it.’”
4. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Ibrahim ibn Muhammad al-Thaqafi from Ali ibn Mu’alla from Yahya ibn Ahmad Fadl ibn Shadhan abu Muhammad al-Maythami from Rumi ibn Zurara from his father from abu Ja’far (a.s.) who has said the following: “Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) has said in one of his speeches, ‘You must note that due to a person’s yielding to justice for people against his own self, Allah increases his respect and honor.’”
5. It is narrated from him (narrator of the Hadith above) from ‘Uthman ibn ‘Isa from ‘Abd Allah ibn Muskan from Muhammad ibn Muslim from abu ‘Abd Allah Who has said the following: “Three people of all creatures will be the closest to Allah, the Most Majestic, the Most Holy, on the Day of Judgment until all accounting is finished: a man whose power does not lead him in anger to do injustice to his subjects, a man who mediates between two people and does not lean toward anyone of them even to the size of a grain of bailey (needle’s head), and a man who speaks the truth regardless, it is for or against his own self.”
Muwaththaq· al-Majlisi
Sunni collections: text from the open hadith-api dataset. Al-Kafi: Arabic text, Muhammad Sarwar's translation and gradings from Thaqalayn.net via the Thaqalayn API. Hadith numbering follows those editions and can differ from a printed copy — check the Arabic against a trusted edition before relying on a reference.
