This is part 3 of 33 of “The Book of Belief and Disbelief”, book 6 of Al-Kafi — Hadith 1,546–1,595. 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.
6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ahmad ibn Muhammad ibn abu Nasr from al-Rida (a.s.) who has said the following: “Belief is one degree higher than Islam. Piety is one degree higher than belief. Certainty is one degree higher above piety. Nothing is distributed among people so little as certainty is.”
1. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Muhammad ibn Isma’il from Bazi’ from Muhammad ibn ‘Azafir from his father from abu Ja’far (a.s.) who has said the following: “During one of the journeys of the Messenger of Allah a group of people who were riding came to meet him. They said, ‘Salute to you O Messenger of Allah.’ He asked, ‘Who are you?’ They replied, ‘We are believers, O Messenger of Allah.’ He then asked, ‘What is the essence of your belief?’ They replied, ‘It is to agree with the decision of Allah, allow Him be the person in charge of one’s affairs and submit to the command of Allah.’ The Messenger of Allah said, ‘They are scholars and people of wisdom who for their wisdom can almost be prophets. If what you say is true then do not build that which you do not use as dwelling, do not accumulate what you do not eat and be pious before Allah to whom you will return.’”
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa and Ali ibn Ibrahim has narrated from his father all from ibn Mahbub from abu Muhammad al-Wabishi and Ibrahim ibn Mehzam from Ishaq ibn ‘Ammar who has said the following: “I heard abu ‘Abd Allah (a.s.) saying, ‘Once the Messenger of Allah after leading the morningprayer for the people looked at a young man in the Mosque whose head hung down. He looked pale and slim and his eyes sunk into his head. The Messenger of Allah asked, ‘O so and so, how is your morning?’ He (the young man) replied, ‘This morning, I, O Messenger of Allah, am in a condition of certainty. The messenger of Allah admired him for his words and he said, ‘For everything there is an essence. What is the essence of your certainty?’ The young man said, ‘My certainty, O Messenger of Allah, is that which has made me depressed. It has kept me awake all night and to endure thirst during the day. My soul is withdrawn from the world and the things in it, so much so, as if I am looking at the Throne of my Lord that is established to call everyone to Judgment, all creatures are resurrected and I am among them. It is as if I am looking at the people of paradise who enjoy therein being introduced to each other while leaning against raised couches. It is also as if I am looking at the people of hell wherein they suffer and cry for help. Right now, it is as if I hear the roaring of the fire. It is striking against my ears.’ The Messenger of Allah said to his companions, ‘This is a servant of Allah whose heart He has brightened up with belief.’ He (the Messenger of Allah) said to him (the young man), ‘Keep up with what you are in (condition of your belief).’ The young man said, ‘Pray to Allah for me, O Messenger of Allah, to grant me martyrdom (while working hard in support of your cause) along with you.’ The Messenger of Allah prayed for him. Not very long thereafter he joined the prophet in an armed expedition and he was the tenth man to become a martyr.’”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from ‘Abd Allah ibn Muskan from abu Basir from abu ‘Abd Allah (a.s.) who has said the following: ‘‘The Messenger of Allah once met Harithah ibn Malik al- Nu’man al-Ansari and asked him, ‘How are you, O Harithah ibn Malik?’ He replied, ‘O Messenger of Allah, I am a believer in a real sense.’ The Messenger of Allah then asked, ‘Everything has a reality and essence. What are the reality and essence of your words?’ “He replied, ‘O Messenger of Allah, my soul has withdrawn from this world; it has kept me awake all night and to endure thirst in the middle of the day. It is as if I am looking to the Throne of my Lord that is established to bring all people to account. It is as if I am looking at the people of paradise who are visiting each other and I hear the barking of the people of hell therefrom.’ The Messenger of Allah, then said, ‘He is a servant whose heart is brightened (by the command of) Allah. You have reached (true) understanding, remain steadfast.’ He then asked, ‘O Messenger of Allah, pray to Allah for me to grant me martyrdom (while working hard to support your cause) along with you.’ The Messenger of Allah prayed, ‘O Allah, grant him martyrdom.’ Within very few days thereafter, he (the messenger of Allah) dispatched a group of people for an armed expedition and Harithah was among them. He (Harithah) fought the enemy and did away with eight or nine people before he became a martyr. “In the narration of al-Qasim from his father from abu Basir it is said that Harithah was martyred in the army of Ja’far ibn abu Talib after the martyrdom of nine people.”
4. 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: “Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) has said, ‘Over every truth there certainly is a reality and over every correct issue there is light.’”
1. 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: “Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) has said, ‘Awaken your heart by thinking. Keep your side off the bed at night (meaning stand up for nightly prayers) and be pious before your Lord, Allah.’”
2. Ali ibn Ibrahim has narrated from his father from certain individuals of his people from Aban from al-Hassan al-Sayqal who has said the following: “Once I asked abu ‘Abd Allah (a.s.) about what people’s narration, ‘Thinking for one hour is better than worshipping a whole night,’ how should they think? The Imam said, ‘They pass by the mins of dwellings or a building and ask, “Where are your inhabitants? Where are your builders? Why do you not speak?””’
3. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Ahmad ibn Muhammad ibn abu Nasr from certain individuals of his people from abu ‘Abd Allah (a.s.) who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘The most virtuous form of worship is thinking about Allah very often and about His power. ’”
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Mu’ammar ibn Khallad who has said the following: “I heard abu al-Hassan al-Rida (a.s.) saying, ‘A great deal of prayer and fasting only are not (everything in) worship. Worship is only in thinking about the affairs of Allah, the Most Majestic, the Most Holy.’”
5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Isma’il ibn Sahl from Hammad from Rib’ I who has said the following: “Abu ‘Abd Allah (a.s.) has said that Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) has said, ‘Thinking leads to virtue and to acting virtuously.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hatham ibn abu Masruq from Yazid ibn Ishaq Sha’ar from al-Husayn ibn al- ‘Atiyah from abu ‘Abd Allah (a.s.) who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Noble (human) qualities are ten. If you can establish all of them so be it. Such qualities may be found in a man but may not be found in his children. They may be found in the children but not in the father. At times they are found in a slave person but not in a free one.’ It was asked, ‘What are these noble qualities?’ The Imam said they are: ‘Losing all hope in the true sense for receiving help from anyone other than Allah, truthfulness of tongue, returning the trust (safely), maintaining good relations with relatives, entertaining guests, feeding the needy, making up for favors in a proper corresponding manner, keeping up with one’s responsibilities toward the neighbors and with one’s companion, and the head of such qualities is bashfulness.’”
2. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ‘Uthman ibn ‘Isa from ‘Abd Allah ibn Muskan from abu ‘Abd Allah (a.s.) who has said the following: “Allah, the Most Majestic, the Most Holy, chose His messengers for noble moral (human) qualities. You must test yourselves. If you find the noble qualities in you then be thankful to Allah and understand that it is of goodness. If you do not find them in you, then pray to Allah to grant them to you and show Him that you are interested in having them. The narrator has said that the Imam counted the noble qualities up to ten: They consist of Certainty, Contentment, Patience, Thankfulness, Forbearance, Good Moral Behavior, Generosity, Dignity, Bravery and Kindness. “Certain narrators have listed other qualities after the above- mentioned ones and have added to them Truthfulness and Keeping Trust.”
3. It is narrated from him from Bakr ibn Salih from Ja’far ibn Muhammad al- Hashimi from Isma’il ‘Abbad who has said that perhaps he has heard it from Isma’il from ‘Abd Allah ibn Bukayr from abu ‘Abd Allah (a.s.) who has said the following: “We certainly love a person of reason, of good understanding, who has good knowledge and understanding of the law, who is forbearing, who is kind, who bears patience, who is truthful and who is loyal. Allah, the Most Majestic, the Most Holy, has chosen the prophets for noble moral (human) qualities. Whoever has them (noble qualities) should be thankful to Allah. Whoever does not have them he must pray humbly to Allah, the Most Majestic, the Most Holy, and request Him to grant them to him. “I (the narrator) then said, ‘May Allah keep my soul in service for your cause, what are the noble qualities?’ “The Imam said, ‘They consist of restraint from indulging in worldly matters, to be content, to bear patience, to be thankful, to be forbearing, to be bashful, to be generous, to have dignity, to be virtuous, to be truthful in one’s words and to be trustworthy.’”
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from certain individuals of his people from abu ‘Abd Allah (a.s.) who has said the following: “Allah, the Most Majestic, the Most Holy, has chosen Islam to be your religion. Keep good company with your religion by means of exercising generosity and good moral behavior.”
5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (صَلَّى اللهُ عَلَيْهِ وآلِه) الإيمَانُ أَرْبَعَةُ أَرْكَانٍ الرِّضَا بِقَضَاءِ الله وَالتَّوَكُّلُ عَلَى الله وَتَفْوِيضُ الأمْرِ إِلَى الله وَالتَّسْلِيمُ لأمْرِ الله.
5. 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: “Amir al-Mu’minin (Ali ibn abu Talib) has said, ‘Belief has four pillars. They consist of agreeing with the decision of Allah, trusting Allah, choosing Allah to be the person in charge of all affairs and submission to the command of Allah.’”
6. Al-Husayn ibn Muhammad has narrated from Mu’alla ibn Muhammad from al- Hassan ibn Ali from ‘Abd Allah ibn Sinan from a man from Banu Hashim who has said the following: “If four things are found in a person his Islam is perfect, even though he may be fdled with sins from his top to his toes it will not harm him. They consist of Truthfulness, Bashfulness, Good Moral Behavior and Thankfulness.”
7. A number of our people have narrated from Sahl ibn Ziyad and Ali ibn Ibrahim has narrated from his father all from ibn Mahbub from ibn Ri’ab from abu Hamza from Jabir ibn ‘Abd Allah who has said the following: “The Messenger of Allah (a.s.) once said, ‘Do you want me to tell you about the best men among you?’ We said, ‘Yes, O, Messenger of Allah, do so.’ He said, ‘The best men among you are the pious, clean, of forgiving hands, clean on both ends (tongue and genitals) who is kind to his parents and does not leave out his dependents to (trouble) others.’”
1. Al-Husayn ibn Muhammad has narrated from Mu’alla ibn Muhammad from al- Hassan ibn Ali al-Washsha’ from al-Muthanna ibn al-Walid from abu Basir from abu ‘Abd Allah (a.s.) who has said the following: “Abu ‘Abd Allah (a.s.) once said, ‘There is nothing without a limit.’ I (the narrator) then asked, ‘May Allah keep my soul in service for your cause, what is the limit of trust?’ The Imam said, ‘It is certainty.’ 1 then asked, ‘What is the limit of certainty?’ The Imam said, ‘It is when, with having Allah on your side, you do not fear anything.’”
2. It is narrated from him from Mu’alla from al-Hassan ibn Ali al-Washsha’ from ‘Abd Allah ibn Sinan from abu ‘Abd Allah (a.s.) and Muhammad ibn Yahya from Ahmad ibn Muhammad from ibn Mahbub from abu Wallad al-Hannat and ‘Abd Allah ibn Sinan from abu ‘Abd Allah (a.s.) who has said the following: “Abu ‘Abd Allah (a.s.) once said, ‘It is due to a Muslim’s correctness of certainty that he does not make people happy to anger Allah and does not blame them for what (of belongings) Allah has not given him. The share of sustenance is something that is not driven by the greed of the greedy ones and is not pushed back due to the dislike of those who dislike. Even if one of you may run away from his share of sustenance just as one runs away from death, still his share of sustenance reaches him just as death one day will reach him.’ He then said, ‘Allah through His justice and fairness has placed in certainty spirit and comfort and agreement with the decision of Allah. He has placed anxiety and sadness in doubts and anger.’”
3. Ibn Mahbub has narrated from Hisham ibn Salim who has said the following: “I heard abu ‘Abd Allah (a.s.) saying, ‘The little but continuous deed with certainty is far better in the sight of Allah than a great deal of deeds without certainty.’”
4. Al-Husayn ibn Muhammad has narrated from Mu’alla ibn Muhammad from al- Washsha’ from Aban from Zurara from abu ‘Abd Allah (a.s.) who has said the following: “Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) once said from the pulpit, ‘No one among you can ever sense the taste of belief until he comes to know that whatever has happened right could not have happened wrong and whatever has happened wrong could not have happened right.’”
5. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Zayd al- Shahham from abu ‘Abd Allah (a.s.) who has said the following: “Once, Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) during his court session, had sat leaning against a wall that was bent. Certain people asked him not to sit near the defective wall. Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) said, ‘This is like a man’s guarding his death,’ (Imam’s expression shows such guarding is useless). When the Imam moved away, the wall crumbled. The Imam said, ‘Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) would often do such and similar things and that was because of certainty.’”
6. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Ahmad ibn Muhammad ibn abu Nasr from Safwan al-Jammal who has said the following: “Once I asked abu ‘Abd Allah (a.s.) about the words of Allah, the Most Majestic, the Most Holy: ‘The tumbling wall belonged to two orphans in the town whose father has been a righteous person. Underneath the wall there was a treasure that belonged to them. . . .’ ( 18 : 82 ) “The Imam said, ‘It is a fact that the treasure did not consist of gold and silver. It consisted of four words: “No one deserves to be worshipped except I (Allah). Whoever has realized with certainty that death is inevitable has enough reason not to laugh for a year. Whoever has realized with certainty that accountability on the Day of Judgment is true has enough reason for his heart not to rest in ease. Whoever has realized with certainty that Allah does everything with strict measurements has enough reason not to fear anyone except Allah.’””
7. It is narrated from him (narrator of the Hadith above) from Ali ibn al-Hakam from Safwan al-Jammal from abu ‘Abd Allah (a.s.) who has said the following: “Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) has said, ‘A servant of Allah cannot sense the taste of belief until he comes to know that whatever has happened to him right could not have happened wrong and whatever has happened to him wrong could not have happened right. The one who can harm or benefit others is only Allah, the Most Majestic, the Most Holy.”’
8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Washsha’ from ‘Abd ibn Sinan from abu Hamza from Sa’id ibn Qays al- Hamadani who has said the following: “One day during a war I looked on a man who was wearing two pieces of garment on him. I moved my horse nearer to him and I found him to be Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) and I said, ‘O Amir al-Mu’minin, is this a place (to be in with just two pieces of garment and no coats of arms)?’ The Imam said, ‘Yes, O Sa’id ibn al-Qays. For every servant of Allah there is a guard from Allah and a protecting angel to see that he will not fall off of a cliff or into a well, but when the appointed time comes for his death the angels just leave him alone to his own self.’”
9. Al-Husayn ibn Muhammad has narrated from Mu’alla ibn Muhammad from Ali ibn Asbat who has said the following: “I heard abu al-Hassan al-Rida (a.s.) saying, ‘In the treasure mentioned in the words of Allah, the Most Majestic, the Most Holy: “Underneath the wall there was a treasure that belonged to them. . . .,” ( 18 : 82 ) there were the following statements: ‘In the name of Allah, the Beneficent, the Merciful, strange to me is the case of a person who is certain of the coming of death but he feels happy. Strange to me is the case of a person who is certain of the strict measurement of Allah but he feels depressed. Strange to me is the case of a person who is aware of all the up and down in the world with its inhabitants but he still relies on it. It is expected from a man who has understanding of Allah not to accuse Allah in His decision and not to consider Him slow in His Providence.’ I then said, ‘May Allah keep my soul in service for your cause, I want to write it down. The Imam gave me, I swear by Allah, the inkpot so I can write. I reached out to his hands and kissed them and then took the inkpot and wrote down the Hadith.”’
10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from ‘Abd al-Rahman al-‘Arzami from his father, from abu ‘Abd Allah (a.s.) who has said the following: “Qanber, a worker for Ali (a.s.) loved Ali intensely. Whenever Imam went out he followed him with a sword for protection. Once at night Imam Ali saw Qanber and asked him, ‘What is the matter with you?’ He said, ‘O Amir al-Mu’minin, I follow you for your protection.’ The Imam said, ‘Qamber, what is the matter with you, are you protecting me from the people of the heavens or from the people of the earth?’ He said, ‘I do not protect you from the people of the heavens but I protect you from the people of the earth.’ The Imam said, ‘The people of the earth can do nothing to me without permission from Allah from the heavens. Qamber, go back home and he obeyed.’”
11. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from the one whom he has mentioned, he has said the following: “It was said to al-Rida (a.s.) ‘You speak of it (Your Divine Authority) and blood drips from the sword (of your enemies).’ The Imam said, ‘Allah has a valley that is gold. He has guarded it with ants, the weakest creature. Even if the camels of Khurasan (North East parts of Iran) try to go there they cannot reach it.’”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Jamil ibn Salih from certain shaykhs of Banu al-Najashi from abu ‘Abd Allah (a.s.) who has said the following: “The head of obedience to Allah is patience and agreeing with the decisions of Allah in all matters whether a servant may love or dislike doing so. Of the servant of Allah anyone who agrees with the decisions of Allah in all matters which he loves or dislikes, should know that agreeing, in fact, is in his best interest.”
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 from abu ‘Abd Allah (a.s.) 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.’”
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 agreeing with the decisions of Allah is the head of obedience to Allah. If one exercises patience and agrees with the decisions of 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.”
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 1 have taken such names.’”
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.”
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.”’”
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 ‘Abd Allah (a.s.) who has said the following:“Of the revelations that Allah, the Most Majestic, the Most Holy, sent to Moses ibn ‘Imran was as follows: ‘O, Moses, son of ‘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.’”
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 ‘Abd Allah (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.”
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: “Abu Ja’far (a.s.) has said, ‘The most proper 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 agrees 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.”’
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 consent to the decision of Allah.’”
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 ‘Abd Allah (a.s.) who has said the following: “Al-Hassan 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 disagrees with the decision of Allah about his share and belittles his position while the nder over him is Allah? I guarantee that Allah accepts the prayer of one in whose heart (mind) no suggestion takes place except agreement with the decisions of Allah).’”
12. It is narrated from him from his father from ibn Sinan from those whom he has mentioned from abu ‘Abd Allah (a.s.) who has said the following: “I (the narrator) asked him, (abu ‘Abd Allah, recipient of divine supreme covenant), ‘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 agreeing with whatever happiness or sadness that he may experience.’”
13. It is narrated from him from his father from ibn Sinan from al-Husayn ibn al- Muhtar from ‘Abd Allah ibn abu Ya’fur from abu ‘Abd Allah (a.s.) who has said the following: “The Messenger of Allah (a.s.) never said about something that had taken place, ‘Would that something else had happened.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from Mufaddal from abu ‘Abd Allah who has said the following: “Allah, the Most Majestic, the Most Holy, sent revelation to David, ‘Any one among my servants who seeks protection with Me and not with any other creature, and I find this in his intention, thereafter even if all the heavens and earth and those in them conspire against him, I will most certainly find for him a way to escape. On the other hand, whoever among My servants tries to seek protection with My creatures, and I find this in his intention, I most certainly cut off from him all the means of the heavens and earth and make it (earth) extremely angry beneath him and I am not concerned in the least where he will perish.’”
2. Abu Ali al-Ash’ari has narrated from ibn ‘Abd al-Jabbar from ibn Mahbub from abu Hafs al-‘Asha’ from Amr ibn Khalid from abu Hamza al-Thumali from Ali ibn al-Husayn (a.s.) who has said the following: “Once I walked out till I reached this wall and I leaned against it. At that time a man wearing only two pieces of white cloth was looking toward my face. He then said, ‘O, Ali son of al-Husayn (a.s.) you look very sad, as if you have suffered a great deal. Is it because of worldly things wherein the sustenance from Allah is available for all the good and bad people?’ I said, ‘I am not sad because of the worldly things; they are just as you said.’ He asked, ‘Is it then for the matters of the life hereafter, for which the promises will all come true? The Judge therein will be the forceful ruler,’ or he said, ‘Powerful ruler?’ I said, ‘This also is not the reason; it is just as you said it is.’ He then asked, ‘Why are you then so sad?’ I said, ‘It is because of the mischief of ibn Zubayr and the conditions of the people.’ The Imam said, ‘He then laughed and said, ‘O Ali son of al-Husayn (a.s.) have you ever come to know of anyone who prayed and Allah did not listen to his prayer?’ I said, ‘No, I have not known anyone as such.’ He then said, ‘Have you come to know of anyone who trusted Allah and He did not protect him?’ I said, ‘No (I have not found any such person).’ He then asked, ‘Have you come to know of anyone who asked Allah and he was not given anything?’ I said, ‘No (I have not found anyone as such).’ “The Imam said, ‘The man then disappeared from my sight.” Ali ibn Ibrahim has narrated from his father from ibn Mahbub a similar Hadith.
3. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Hassan from his uncle ‘Abd al-Rahman ibn Kathir from abu ‘Abd Allah (a.s.) who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Wealth and glory circle around. If they find a place, where trust is found, they settle just therein.’” A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn Ali from Ali ibn Hassan a similar Hadith.
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Mahbub from ‘Abd Allah ibn Sinan from abu ‘Abd Allah (a.s.) who has said the following: “Any servan (of Allah) who comes forward to accept what Allah, the Most Majestic, the Most Holy, loves, Allah comes forward with what he (the servant) loves. Whoever seeks protection with Allah, He protects him. To whoever’s rescue Allah comes He will protect him even if the skies were to fall on earth or an incident involving all the inhabitants of earth were to befall them, but the person under the protection of Allah would be among the members of the party of Allah, well guarded against all misfortunes. Is it not that Allah, the Most Majestic, the Most Holy, says, ‘The pious people live in a peaceful place?”’ (44:51)
5. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from more than one narrator from Ali ibn Asbat from Ahmad ibn Umar al-Hallal from Ali ibn Suwayd who has said the following: “I asked abu al-Hassan 1 st (a.s.) about the words of Allah, the Most Majestic, the Most Holy: ‘Whoever trusts Allah, He is enough protection against all (harms).’ (65:3) ‘‘The Imam said, ‘Trust in Allah is of several degrees. One level of such trust is to trust Him in all matters. Whatever He does, you must remain happy and agree with His decision, knowing that He does not keep anything good and excellent from you and that the decision in the matter is in His hands. You then must leave all the affairs to Allah to be the person in charge (of all affairs) and have confidence in Him in this and other issues.’”
6. A number of our people have narrated from Sahl ibn Ziyad and Ali ibn Ibrahim from his father all from Yahya ibn al-Mubarak from ‘Abd Allah ibn Jublah from Muawiyah ibn Wahab from abu ‘Abd Allah (a.s.) who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘To whoever three things are given he is not denied three things. To whoever prayer is given he is given acceptance to his prayer. To whoever thankfulness is given he is given increased favors. To whoever trust is given he is given protection.’ Then He said, ‘Have you read in the book of Allah, the Most Majestic, the Most Holy, “Whoever places his trust in Allah, He provides him sufficient protection.” (14:7) “If you be thankful We will increase the favor. Pray to Me, I will accept your prayer.’”” (25:60)
7. Al-Husayn ibn Muhammad has narrated from Mu’ alia ibn Muhammad from abu Ali from Muhammad ibn al-Hassan from al-Husayn ibn Rashid from al-Husayn ibn Ulwan who has said the following: “We were in a gathering to seek knowledge and education. During one of the journeys I was left without any resources for my expenditures. A certain individual of my friends was concerned about who would look after my needs. I said, ‘So and so will look after my needs.’ He then said, ‘I swear by Allah, you will not get what you need and you will not achieve what you hope to achieve.’ I then asked, ‘How do you know, may Allah grant you favors?’ He said, ‘Abu ‘Abd Allah (a.s.) told me that he has read in a certain book that Allah, the Most Blessed, the Most High, has said, “I swear by My Majesty, by My Glory, by My Greatness, by My Highness over My Throne, I will turn the hopes of all who hope in people other than Me into hopelessness, and I will dress him with the clothe of humiliation before the people, and move him away from nearness to Me. I will move him away from My additional favors. How dare he expects help from others in hardship? All hardships are under My control. He expects others to help him. He knocks on the door of the others and the key to all closed doors is in My hand and My door is open for those who pray to Me. Who is he that hopes to receive help from Me in his difficulties and I have left him in hardship? Is there anyone who had hopes in Me in a great hardship and I cutoff his hopes in Me? I have placed the hopes of My servants safe with Me. They did not agree with My safeguarding their interests. I have filled up My heavens with those who never tire from speaking of My Glory. I have commanded them not to close the doors between Me and My servants. They did not trust My words. Do they not know that if I afflict one with My hardships no one have the ability to remove them without My permission. “Why is it then that 1 see him mindless of Me? I granted him favor without his asking, then I removed the favor and he did not ask Me to return it but he asked others. Has he not seen Me grant favors even before asking. How would I refuse My favors when I am asked for a favor? Am I stingy and do My servants consider Me as such? Do generosity and benevolence not originate from Me? Are not forgiveness and kindness in My hand? Am I not the center of hopes? Who is he that cuts off his hopes from Me? Are those who cut off their hopes from Me not afraid of placing their hopes in others? If the inhabitants of My heavens and the inhabitants of My earth would all have hopes in Me and I then grant each one equal to that which all of them wished to have, no shortages would take place in my kingdom even to the size of an atom. How can there be any shortages in the kingdom that I Myself am the keeper of? How hopeless is the case of those who cut off their hopes from Me? How hopeless is the case of those who disobey Me and do not expect anything from Me?’””
8. Muhammad ibn Yahya has narrated from Muhammad ibn al-Hassan from certain individuals of our people from ‘Abbad ibn Ya’qub al-Rawijni from Sa’id ibn ‘Abd al-Rahman who has said the following: “I was at Yanbu’ with Musa ibn ‘Abd Allah. My supplies for my expenses were exhausted during certain journeys. A certain person of the children of al-Husayn asked me, ‘Whose assistence do you hope will help out overcome your difficult conditions?’ I said, ‘Musa ibn ‘Abd Allah will provide for my expenses.’ He then said, ‘He, therefore, will not provide you any help, and you will not succeed in your quest.’ I then asked, ‘Why it will be as such?’ He said, ‘It is because I have found in certain books of my ancestors that Allah, the Most Majestic, the Most Holy, has said, “. . . He mentioned a Hadith similar to the previous Hadith.’’” I then said, ‘O descendent of the Messenger of Allah, dictate it to me.’ He dictated it to me and I said, ‘I swear by Allah that I will not ask him (Musa ibn ‘Abd Allah) to help me.’”
1. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn Hadid from Mansur ibn Yunus from al-Harith ibn al-Mughira or his father who has said the following: “Once I asked abu ‘Abd Allah (a.s.) ‘What did the will of Luqman (the person mentioned in Chapter 31 of the Holy Quran) contain?’ The Imam said, ‘It contained amazing things and the most amazing one was what he said to his son, “My son, be pious before Allah, the Majestic, the Glorious, such that even if you come into His presence with the good deeds of all man and Jinn, Thaqilayn, you will still fear His punishment. On the other hand your hope in Him must be so great that even if you come into His presence with all the sins of all man and Jinn, Thaqilayn, you will still be hopeful for His kindness and mercy.’” “Abu ‘Abd Allah (a.s.) then said, ‘My father has said, “There is no believing servant of Allah without the presence of two lights in his heart. There is the light of hope and the light of fear. They are such that on weighing, no one exceeds the other in any way (in lightness or heaviness).”’”
Daif· 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.
