This is part 18 of 33 of “The Book of Belief and Disbelief”, book 6 of Al-Kafi — Hadith 2,296–2,345. 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.
23. Ali ibn Ibrahim has narrated from Salih ibn al-Sindy from Ja’far ibn Bashir from al-Mufaddal ibn ‘Umar who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘If you want to see my companions then look to those whose restraining from worldly attraction (sins) is intense, who fear their Creator in the hope for His rewards. If you find such people they are my companions.’”
24. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Muhammad ibn al-Hassan ibn Shammun from ‘Abd Allah ibn ‘Amr ibn al- Ash’ath from ‘Abd Allah ibn Hammad al-Ansari from ‘Amr ibn abu al-Miqdam 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, ‘Our Shi’a (followers) spend for (the cause of) our Walayah (Divine Authority), love each other for the sake of our love, and visit each other to preserve our cause. They are those who do not commit injustice when angered, and are not excessive when they agree. They are blessings for the neighbors and peace for those who associate with them.’”
25. It is narrated from him (narrator of the Hadith above) from Muhammad ibn Ali from Muhammad ibn Sinan from ‘Isa al-Nahriri from abu ‘Abd Allah (a.s.) who has said the following: “The Messenger of Allah has said, ‘Whoever comes to know Allah and realizes His greatness does not allow his mouth to speak or his stomach to eat. He engages his soul in fasting and standing for prayer until it is clean and exhausted.’ They then said, ‘May Allah keep the souls of our parents in service for your cause, O Messenger of Allah, is it not that such people are close friends of Allah?’ The Messenger of Allah then said, ‘The close friends of Allah kept silent and it was considered speaking of Allah, they looked and it served as a good lesson, they spoke and it was wisdom, they walked and that was blessings among the people. Had it not been for the appointed time of their life span that was written down for them, their spirit would not have remained in their bodies for fear of torment and the desire for rewards.’”
26. It is narrated from him (narrator of the Hadith above) from certain individuals of his people from the people of Iraq in a marfu’ manner who has said the following: “Al-Hassan ibn Ali (a.s.) once addressed the people saying, ‘I like to tell you about one of my friends who was the greatest in my sight. The head of what was the greatest in my sight about him was the worthlessness of the world in his sight. He was free of the control of his stomach, thus, he did not have any appetite for what he could not find; he, however, would not accede when he did find it. He was out of the control of his private parts and it would not weigh his reason and opinion lightly. He was out of the control of ignorance, thus, he would not extend his hands unless he was confident of its benefits. He did not desire, become angry, or disappointed. Most of the time he remained silent, and when he spoke, he surpassed the speakers. He did not enter in arguments or take part in claims. He would not testify without the presence of a judge. He was not unaware of his brothers (in belief) and did not appropriate anything for himself without them. He was the weakest of the weak people but in serious matters he acted as an advancing lion. He did not blame anyone without a good cause. He would do what he said, and would not say what he would not do. When he became attracted to two things that he did not know which is better he would ignore that which he desired most. He would not complain for any pain before anyone unless he had known that one had a cure for it and would not consult anyone unless he had hope for good advice from him. He did not become frustrated, angered, and did not complain, desire, revenge and did not remain neglectful of his enemies. Therefore, you must acquire such noble moral behaviors if you can. You must acquire the little if you cannot bear the whole. There is no means and power without Allah.”’
27. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Mihzam and certain individuals of our people from Muhammad ibn Ali from Muhammad ibn Ishaq al-Kahili and Abu Ali al-Ash’ari from al-Hassan ibn Ali al-Kufi from al- ‘Abbas ibn ‘Amir from Rabi’ ibn Muhammad all from Mehzam al-Asadi who has said the following: “Abu ‘Abd Allah (a.s.) once said, ‘O Mehzam, our Shi’a (followers) are those whose voices do not extend farther than their ears and their animosity do not reach beyond their bodies. They do not praise us openly, associate faultfinders with us and do not argue in our defense against our enemies. When they meet the believers they respect and honor them. When they meet the ignorant they distance themselves from him.’ I (the narrator) then asked the Imam, ‘May Allah keep my soul in service for your cause, how should I deal with these pretending Shi’as?’ The Imam said, ‘With them there are cases of distinguishing, changes and filtrations. Certain years destroy them, plagues kill them, and schisms disintegrate them. Our Shi’a (followers) do not do the barking of a dog or the craving of a crow, do not ask our enemies for help even if he may die of hunger.’ The narrator has said that 1 then asked, ‘May Allah keep my soul in service for your cause, where can I find them?’ The Imam said, ‘You may find them around the world. The standard of living of our Shi’a (followers) is low and their homes are transient. Although present in a place, they are not noticeable, in their absence they are not missed, of death they are not frightened, on the graves they visit each other and on being asked for help they show kindness. Their hearts do not have differences even if their homes might be different.’ The Imam then said, ‘The Messenger of Allah has said, “I am a city and Ali is the door. One who thinks he can enter the city but not through the door is a liar, so also is one who thinks he loves me but he hates Ali, recipient of divine supreme covenant.’”
28. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ‘Uthman ibn ‘Isa from Sama’a ibn Mehran from abu ‘Abd Allah (a.s.) who has said the following: “Whoever in his dealing with people does not do injustice to them, in his speaking does not lie to them and in his promise does not fail to keep it is among those whose backbiting is unlawful, whose kindness is complete, whose justice has become public and it is necessary to establish brotherly relations with him.”
29. It is narrated from him (narrator of the Hadith above) from ibn Faddal from ‘Asim ibn Humayd from abu Hamza al-Thumali from ‘Abd Allah ibn al-Hassan from his mother, Fatimah bint al-Husayn ibn Ali (a.s.) who has said the following: “The Messenger of Allah has said, ‘Whoever has three qualities, the quality of his belief is complete: if he is happy it does not lead him to falsehood, his anger does not lead him out of the truth and when in power does not take hold of what is not rightfully his.’”
30. It is narrated from him (narrator of the Hadith above) from his father from ‘Abd Allah ibn al-Qasim from abu Basir from abu ‘Abd Allah (a.s.) who has said the following: “Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) has said, ‘Religious people have certain signs by means of which they are recognized. Of such signs are truthfulness in their words, safekeeping of trust, steadfastness in their promise, maintaining good relations with relatives, kindness to weak ones, smaller degree of expectation from women, [or he said, yield to them in smaller degrees], excellence in moral behavior, vastness of moral discipline, following knowledge and that which leads closer to Allah, the Most Majestic, the Most Holy, with distinction. Tuba’ is for them and the good ending. ‘Tuba’ is a tree in paradise that has its roots in the house of the Holy Prophet, Muhammad, recipient of divine supreme covenant. ‘Which quality is more graceful for a man?’ The Imam said. There will be no believer with a home without a branch of that tree. No desire will emerge in their heart but that the branch will provide. A horseman may run under its shadow for a hundred years and the shadow will not end. A crow (with the longest life span in birds) may fly from its trunk upward but before reaching the top of the tree will drop death due to old age. Therefore, you must develop an interest in this. Believers are busy with themselves and people are comfortable with them. When the night grows dark they fix their faces on earth in prostration before Allah, the Most Majestic, the Most Holy, with the noblest parts of their body. They whisper to the the One Who has created them, about setting free of their necks from fire and as such you must also become.’”
31. It is narrated from him (narrator of the Hadith above) from Isma’il ibn Mehran from Sayf ibn ‘Amirah from Sulayman ibn ‘Amr al-Nakha’i who has said that narrated to him al-Husayn ibn Sayf from his brother Ali from Sulayman from those who he mentioned (in his book) from abu Ja’far (a.s.) who has said the following: “The Holy Prophet was asked about the best ones among the servants (of Allah). The Holy Prophet said, ‘They are those who enjoy doing good deeds, and ask forgiveness when they do bad deeds, thank when they are favored, exercise patience when they suffer and forgive when they are subjected to anger.’”
32. Through the same chain of narrators it is narrated from abu Ja’far (a.s.) who has said the following: “The Holy Prophet has said, ‘The best among you are those who possess al-Nuha’.’ He was asked, ‘O Messenger of Allah, who are possessors of al-Nuha’?’ He then said, ‘They are those who possess excellent moral discipline and a heavy power of reason, maintain good relations with relatives, who are kind to mothers and fathers, committed to help the poor, neighbors, orphans, who serve food (to the needy), who spread peace in the world and who pray when people sleep negligently.’”
33. It is narrated from him (narrator of the Hadith above) from al-Haytham al-Nahdi from ‘Abd al-‘Aziz ibn ‘Umar from certain individuals of his people from Yahya ibn ‘Imran al-Halabi who has said the following: “Once I asked abu ‘Abd Allah (a.s.) ‘Which quality is more graceful for a man?’ The Imam said, ‘Of such qualities are: reverence that is not a cause for any fear, magnanimity without expecting any recompense, and business, but not in worldly matters.’”
34. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from abu Wallad al-Hannat from abu ‘Abd Allah (a.s.) who has said the following: “Ali ibn al-Husayn (a.s.) has said, ‘Signs of perfect religion of a Muslim are his restraining from speaking things that do not concern him, his reduced disagreement, his forbearance, patience and his excellent moral behavior.’”
35. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Muhammad ibn ‘Arafah from abu ‘Abd Allah (a.s.) who has said the following: “The Holy Prophet once asked, ‘Do you want me to tell you who is more similar to me? They replied, ‘Yes, O Messenger of Allah.’ The Holy Prophet then said, ‘It is he whose moral behavior is most excellent, whose sheltering for protection is most gentle, who is most virtuous toward his relatives, of the most intense love for his brothers in religion, who bears the most patience for the truth, who suppresses his anger the most, whose forgiveness is most graceful and whose yielding to justice is most strict in both relaxed and irritated conditions.’”
36. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Malik ibn ‘Atiyyah from abu Hamza from Ali ibn al-Husayn (a.s.) who has said the following: “It is of the moral behavior of believers to spend proportionately to their standard of living, raise such standards to what is possible, fairness to people and initiation in offering the greeting of peace.”
37. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Faddal from ibn Bukayr from Zurara from abu Ja’far (a.s.) who has said the following: “A believer is stronger than a mountain. A mountain loses its parts but no loss takes place in the religion of a believer.”
38. Ali ibn Ibrahim has narrated from Salih ibn Sindy from Ja’far ibn Bashir from Ishaq ibn ‘Ammar from abu ‘Abd Allah (a.s.) who has said the following: “A believer is of valuable assistance, of very light expenses, of excellent plans for living and does not allow to be bitten twice from the same opening.”
39. Ali ibn Muhammad ibn Bandar has narrated from Ibrahim ibn Ishaq from Sahl ibn al-Harith from al-Dalhath servant of al-Rida (a.s.) who has said the following: “I heard al-Rida (a.s.) saying, ‘A believer cannot become a believer unless he has three qualities: one tradition from his Lord, one from His Holy Prophet and one from His Waliyy (one who possess Divine Authority). The tradition from his Lord is to hide his secret as Allah, the Most Majestic, the Most Holy, has said, ‘He knows the unseen and He does not allow anyone to know His secrets except those of His Messengers whom He chooses.’ (72:26) The tradition from the Holy Prophet is to show kindness to people. Allah, the Most Majestic, the Most Holy, commanded His Holy Prophet to be kind to people saying, ‘Be forgiving, preach the truth, . . .’ (7:199) The tradition from His Waliyy is to exercise patience in harsh and difficult conditions.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from Qutaybah al-‘A’sha’ who has said the following: “I heard abu ‘Abd Allah (a.s.) saying, ‘The female believer is more valued than a male believer and a male believer is more valued than alchemy. Who among you has ever seen alchemy?’”
2. A number of our people have narrated from Sahl ibn Ziyad from ibn abu Najaran from Muthanna al-Hannat from Kamil al-Tammar who has said the following: “I heard abu Ja’far (a.s.) saying three times, ‘People are animals, people are animals, people are animals, except a few of believers. Believers are rare, believers are rare, and believers are rare, (more cherished).”’
3. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from ibn Ri’ab who has said the following: “I heard abu ‘Abd Allah (a.s.) saying to abu Basir, ‘By Allah were I to find three believers among you who keep our Hadith concealed I would not have considered it lawful to conceal any Hadith from them.’”
4. Muhammad ibn al-Hassan and Ali ibn Muhammad ibn Bandar have narrated from Ibrahim ibn Ishaq from ‘Abd Allah ibn Hammad al-Ansari from Sadir al- Sayrafi who has said the following: “Once I went in the presence of abu ‘Abd Allah (a.s.) and said, ‘By Allah, it is your obligation not to sit (without proclaiming your leadership).’ The Imam asked, ‘Why O Sadir?’ I said, ‘Because your friends, Shi’a (followers) and supporters are so many. By Allah, were Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) to have that many Shi’a (followers) as your Shi’a, friends and supporters, no one of the tribe of Tamim or ‘Ady could dare to disturb him.’ The Imam said, ‘O Sadir, how many do you think they are?’ I said, ‘One hundred thousand.’ The Imam said, ‘One hundred thousand!’ I said, ‘Yes, in fact, they are up to two hundred thousand, and I said, ‘Half of the world (population) is your Shi’a.’ “The narrator has said that the Imam remained calm and then said, ‘Is it possible to come with us to Yanbu’?’ I said, ‘It is fine with me.’ He then asked to bring a donkey and a mule already saddled. 1 hurried to ride the donkey and he said, ‘O Sadir, can you consider to allow me ride the donkey?’ I said, ‘The mule is more beautiful and noble.’ He said, ‘The donkey is friendlier for me.’ I then dismounted and he rode the donkey and I rode the mule. We traveled until it was time for prayer. He said, ‘O Sadir, dismount and we should pray.’ Then he said, ‘This ground is soft, prayer is not permissible here.’ We moved to a red ground and he looked to a boy who shepherded goats. He said, ‘O Sadir, were I to have as many Shi’a (followers) as the number of these goats, then it would not have been permissible for me to sit (without proclaiming my leadership).’ We dismounted and prayed. When we finished the prayer 1 turned to the goats and counted them. There were seventeen heads of goats in the flock.’”
5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from ‘Ammar ibn Marwan from Sama’a ibn Mehran who has said the following: “A virtuous servant (of Allah) (a.s.) said to me, ‘O Sama’a, they (pretending Shi’a) found their belief in their beds and they (attempt) to frighten me (ignoring al-Taqiyah). By Allah, once of the whole world and all that is therein there was only one person who worshipped Allah. Had there been anyone else, Allah, the Most Majestic, the Most Holy, would have mentioned him with him in His words, ‘Abraham was, certainly, a nation, (in terms of having a whole culture and tradition) obedient and upright person. He was not a pagan.’ ( 16 : 120 ) “Time passed as Allah willed. Allah then provided him comfort with Isma’il and Ishaq and they numbered three. By Allah, believers are very few and unbelievers (people of imperfect belief) are many. Do you know why that is?’ I said, ‘May Allah keep my soul in service for your cause, I do not know.’ The Imam said, ‘They (less perfect believers) have become a source of comfort for the believers who spread their secrets to the hearts (of less perfect believers) to find relief and in this they do find relief.”
6. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn ‘Uramah from al-Nadr from Yahya ibn abu Khalid al-Qammat from Humran ibn ‘Ayun who has said the following: “Once I asked abu Ja’far (a.s.) ‘May Allah keep my soul in service for your cause, how small is our number! It is so small that all combined feasting on a goat cannot finish it.’ The Imam asked, ‘Do you want to hear more astonishing things? The immigrants (Muslim of Makkah) and supporters (Muslim of Madina) all went (to abu Bakr).’ He (the Imam) pointed with his hands, ‘except three, (Salman, abu Dhar and Miqdad) who remained as true supporters of Amir al- Mu’minin (Ali ibn abu Talib, recipient of divine supreme covenant).’ I (Humran) then asked, ‘May Allah keep my soul in service for your cause, what about ‘Ammar?’ The Imam said, ‘May Allah grant him favors, the alert man pledged allegiance (to abu Bakr) but he died as a martyr.’ I (Humran) then said to myself that there is nothing better than martyrdom. The Imam looked at me and said, ‘Perhaps you thought he was like one of the three. That is far remote from reality.’”
7. Al-Husayn ibn Muhammad has narrated from Mu’alla ibn Muhammad from Ahmad ibn Muhammad ibn ‘Abd Allah from Ali ibn Ja’far who has said the following: “I heard abu al-Hassan (a.s.) saying, ‘Not everyone who speaks of our Walayah (Divine Authority) is a believer. They, however, are made to serve as boasting morals of the believing people.’”
1. A number of our people have narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from Fudayl ibn Yasar from ‘Abd al-Wahid ibn al- Mukhtar al-Ansari who has said the following: “Once abu Ja’far (a.s.) said to me, ‘O ‘Abd al-Wahid, nothing can harm one, if he is a person of proper understanding, who believes in our (Divine Authority), no matter what people may say about him. Although they may call him insane it will not harm him even if he lives on a mountain worshipping Allah until death approaches him.’”
2. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from ibn Muskan from Mu’alla ibn Khanis from abu ‘Abd Allah (a.s.) who has said the following: “The Messenger of Allah has said, ‘Allah, the Most Blessed, the Most High, has said, “Had there not been more than one believer on earth, he would have been sufficient for Me in place of all of My other creatures and I would have made his belief to provide him good company to help him live independent of all creatures.’”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ahmad ibn Muhammad ibn abu Nasr from al-Husayn ibn Musa from Fudayl ibn Yasar from abu Ja’far (a.s.) who has said the following: “One to whom Allah grants belief in this cause (our Divine Authority) will have no trouble even if he were to live on top of a mountain using plants for food until approaching of one’s death.”
4. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Kulayb ibn Mu’awiyah who has said the following: “I heard abu ‘Abd Allah (a.s.) saying, ‘It does not benefit a believer to be apprehensive of his brother (in belief) of less perfect belief; believers are highly valued people in their religion.’”
5. It is narrated from him (narrator of the Hadith above) from Ahmad ibn Muhammad from Muhammad ibn Khalid from Faddalah ibn Ayyub from ‘Umar ibn Aban and Sayf ibn abu ‘Amirah from Fudayl ibn Yasar who has said the following: “Once I went to see abu ‘Abd Allah (a.s.) in his illness that he endured and nothing was left of him except his head (due to weakness). The Imam said, I very often O Fudayl, say, ‘A man to whom Allah grants belief in this cause (our Divine Authority) will have no trouble even if he were to live on a mountain until the coming of his death. O Fudayl ibn Yasar, people took to the right and left, but our Shi’a (followers) and we found guidance in the right path. O Fudayl ibn Yasar, for a believer it (belief) is better than his having all that is between the East and West. It (belief) is better for him even if he is cut in pieces. O Fudayl ibn Yasar, Allah does not do anything to believers except what is best for them. O Fudayl ibn Yasar, had the world been worth the wing of a fly, Allah, the Majestic, the Glorious, would not have allowed His enemies to drink even a drop of water from it. O Fudayl ibn Yasar, whoever finds one goal (the true belief) Allah suffices him in all other goals (affairs), however, one who has a goal in every valley Allah will be concerned the least where he may perish.’”
6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from ibn Muskan from Mansur al-Sayqal and al-Mu’alla ibn Khanis who have said the following: “We heard abu ‘Abd Allah (a.s.) saying, ‘The Messenger of Allah has said, “Allah, the Most Majestic, the Most Holy, has said, ‘I never hesitated in doing anything as I do about the death of My believing servant. I love to meet him but he dislikes death and 1 then hold it back from him. He prays to Me and I answer his prayers, he asks Me for help and I provide him help. Had there been even only one of my believing servants he would have been sufficient for Me of all others and I would make his belief to provide him company so that he would not feel frightened from anyone.’”
1. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus from those he has mentioned (in his book) from abu ‘Abd Allah (a.s.) who has said the following: “A believer finds comfort with another believer just as a thirsty person finds relief from cool water.”
1. Muhammad ibn Yahya has narrated from Ali ibn al-Hassan al-Taymi from Muhammad ibn ‘Abd Allah ibn Zurara from Muhammad ibn al-Fudayl from abu Hamza from abu Ja’far (a.s.) who has said the following: “Allah wards off destruction from a whole town just because of the existence of one believer in it.”
2. Muhammad ibn Yahya has narrated from Ahmad ib Muhammad from ibn Mahbub from ‘Abd Allah ibn Sinan from abu Hamza from abu Ja’far (a.s.) who has said the following: “A town in which seven believers live remains safe from torment.”
3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from more than one narrator from abu ‘Abd Allah who has said the following: “It was asked, ‘In the case of punishment that descends upon a people, does it affect the believers also?’ The Imam said, ‘Yes, but they find salvation in the hereafter.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from Nasir abu al-Hakim al-Khath’ami from abu ‘Abd Allah (a.s.) who has said the following: “There are two kinds of believing people: one kind is true to the covenant with Allah and has kept the stipulation as Allah, the Most Majestic, the Most Holy, has said, ‘Among the believers there are people who are true in their promise to Allah. . . .’ (33:23) This kind of believing people do not become subject to any fear, worldly or in the hereafter. They are those who intercede for others but need no intercession. There are the kinds of believing people who are like a sprouting plant that grows straight sometimes and not so straight under certain conditions. This kind of believing people may become subject to fear in this world as well as in the next life. They need intercession but cannot intercede for anyone.”
2. A number of our people have narrated from Sah ibn Ziyad from Muhammad ibn ‘Abd Allah from Khalid al-‘Ammi from Khidr ibn ‘Amr from abu ‘Abd Alllah (RecipientofDivineSupremeCovenant who has said the following: “I heard the Imam saying, ‘There are two kinds of believing people: one kind is true to the stipulations that He has made with him. He is with the prophets, the truthful ones, the martyrs and the virtuous ones. These indeed are good companions. Such ones intercede on behalf of others but they themselves do not need anyone’s intercessions on their behalf. Such believers do not suffer from any frightening thing in this world or in the hereafter. There are the believers who lose balance. Such believers are like a sprouting plant that deals with the wind as it goes. Such believers face the frightening things in this world and in the hereafter. They need others intercession on their behalf but they are in good hands.’”
3. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Isma’il ibn Mehran from Yunus ibn Ya’qub from abu Maryam al-Ansari from abu Ja’far (a.s.) who has said the following: “Once a man in Basra stood before Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) and asked, ‘O Amir al-Mu’minin, speak to us of brothers (in belief).’ The Imam said, ‘Brothers are of two kinds: Trustworthy brothers and smiling brothers. The trustworthy brothers are one’s palms, wings, the family and wealth. If they are trustworthy you may spend and work for them, be sincere to those sincere to him, and be the enemy of his enemies, conceal his secrets and faults and publicize his virtuous qualities. You (questioning person) must know that they are as rare as alchemy. On the other hand, you may enjoy the smiling brother’s association that you should not cut it off from them but do not seek anything beyond it of their conscience. Do for them as much as they do for you like a happy face and sweet expressions.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Nu’man from Dawud ibn Farqad from abu ‘Abd Allah (a.s.) who has said the following: “Allah has made a covenant with a believer (to have patience) when his words are not accepted as true and he does not avenge his enemies. A believer will not have any satisfaction without subjecting his soul to disgrace (before his own conscience); every believer is harnessed (as to his soul in the matters of worldly desires).”
2. A number of our people have narrated from Sahl ibn Ziyad and Muhammad ibn Yahya from Ahmad ibn Muhammad all from ibn Mahbub from abu Hamza al- Thumali from abu ‘Abd Allah (a.s.) who has said the following: “The Messenger of Allah has said, ‘Allah has made a covenant with a believer to exercise patience in the face of four kinds of misfortunes: the least serious of these is the envying of another believer against him who has the same belief, or a hypocrite that follows him (for hypocritical reason), Satan who tries to tempt him or an unbeliever against whom Jihad (working hard in the way of Allah) is necessary may cause him suffering. What then is left for a believer?”
3. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ‘Uthman ibn ‘Isa from ibn Muskan from abu ‘Abd Allah (a.s.) who has said the following: “A believer cannot escape one of three problems or perhaps all three at the same time: someone at home always bites him and closes his door to hurt him, a neighbor who annoys him, or someone on his way to work troubles him. Even if a believer may live on top of a mountain, Allah, the Majestic, the Glorious, sends Satan, who hurts him, but He makes his belief a source of comfort, and with it he does not feel frightened from anyone.”
4. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Dawud ibn Sarhan who has said the following: “I heard abu ‘Abd Allah (a.s.) saying, ‘A believer is not without four things or at least one of them at a time: he suffers from the envy of a believer and it is the most difficult one, stalking of a hypocrite, the struggle of an enemy against him or the temptation of Satan.’”
5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Sinan from ‘Ammar ibn Marwan from Sama’a ibn Mehran from abu ‘Abd Allah (a.s.) who has said the following: “Allah, the Most Majestic, the Most Holy, has made His friend to become a victim of His enemy in this world.”
6. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ‘Uthman ibn ‘Isa from Muhammad ibn ‘Ajlan who has said the following: “Once I was in the presence of abu ‘Abd Allah (a.s.) when a man complained to him about something he needed. The Imam said, ‘Be patient, Allah will make a way out for you.’ The narrator has said that he remained quiet for a while then he turned to the man and said, ‘Tell me about the jail in Kufah, how is it?’ The man said, ‘May Allah keep you well, it is congested, foul smelling and people are in the worst condition.’ The Imam said, ‘You are in a jail and expect comfort. You should bear in mind that this world is a prison for believing people’”
7. It is narrated from him (narrator of the Hadith above) from Muhammad ibn Ali from Ibrahim al-Hadhdha’ from Muhammad ibn Saghir from his grandfather, Shu’ayb who has said the following: “I heard abu ‘Abd Allah (a.s.) saying, ‘This world is a prison for believing people. Which prison is it wherein anything good may exist?”
8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hajjal from Dawud ibn abu Yazid from abu ‘Abd Allah (a.s.) who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘A believer is not appreciated.’ It is narrated in another Hadith : ‘This is because the virtues of a believer are taken to Allah, thus, they do not spread among the people and an unbeliever is appreciated.’”
9. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Abd Allah ibn Sinan from abu ‘Abd Allah (a.s.) who has said the following: “To every believer Allah has assigned four things: a Satan who wants to mislead him, an unbeliever who fights him, a believer who envies him - it is the most difficult one - and a hypocrite who tracks down his mistakes (for evil purposes).”
10. A number of our people have narrated from Sahl ibn Ziyad from ibn Mahbub from ‘ Amr ibn Shamir from Jabir who has said the following: “I heard abu Ja’far (a.s.) saying, ‘When a believer dies the devils working to mislead him, now released among his neighbors, number equal to all the people of the tribe of Rabi’ and Mudar.’”
11. Sahl ibn Ziyad has narrated from Yahya ibn al-Mubarak from ‘Abd Allah ibn Jabalah from Ishaq ibn ‘Ammar from abu ‘Abd Allah (a.s.) who has said the following: “There had never been, there is no one and will never be a believer but that a neighbor causes him suffering. Even if a believer may live on an island Allah sends someone to cause him suffering.”
12. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from abu Ayyub from Ishaq ibn ‘Ammar from abu ‘Abd Allah (a.s.) who has said the following: “In the past, in future and in your time there has never been a believer, whom a neighbor did not make suffer.”
13. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Mu’awiyah ibn ‘Ammar who has said the following: “I heard abu ‘Abd Allah (a.s.) saying, ‘There has never been or will be a believer up to the Hour of Doom free from suffering, caused by his neighbor.’”
Hasan, like Sahih· 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.
