Forty Hadith, Authentic aHadith narrated through the Prophet [s] and his Ahl al-Bayt [a

1-Hadith: On Riya

 Yazid ibn Khalifah reports from al-Imam al-Sadiq (A) that he said: "Riya" in any of its forms amounts to shirk, (polytheism); verily, one who works for the people, his reward lies with them, and one who works for God his reward lies with God."

2- Hadith: On `Ujb

Muhammad ibn Ya'qub (al-Kulayni) from 'Ali ibn Ibrahim, from his father, from 'Ali ibn Asbat, from Ahmad ibn 'Umar al-Hallal, from 'Ali ibn Suwayd from Abu al-Hasan (Al-Imam al-Rida [A]): Says 'Ali ibn Suwayd that he asked Abu al-Hasan (A) about the 'Ujb (self-conceit, vanity) that vitiates the quality of human deeds. Said the Imam (A), "There are several levels of 'ujb, one of them is when one's bad qualities appear to him as good; he reckons them as good ones and congratulates himself imagining that he is performing virtues. Another level of 'ujb is represented by a person who believes in God and thinks that he has done a favour to God; whereas God Almighty has conferred a favour on him (by endowing him with faith). (Usul al-Kafi, vol. II, p. 313)

3- Hadith: On Kibr

... Muhammad ibn Ya'qub (al-Kulayni) from 'Ali ibn Ibrahim, from Muhammad ibn 'Isa, from Yunus, from Aban, from Hakim; who says: "I asked Abu `Abd Allah (al-Imam al-Sadiq) (A) as to the lowest degree of ilhad (apostasy). He answered, `Verily kibr (pride) is its lowest degree.'

4-On Hasad

 Muhammad ibn Ya'qub (al-Kulayni), from 'Ali ibn Ibrahim, from Muhammad ibn `isa, from Yunus, from Dawad al-Raqqi, who reports from Abu `Abd Allah (al-'Imam al-Sadiq) (A) that the Apostle of God (S) said that God Almighty addressed Musa ibn `Imran (A) thus: "O son of `Imran, never be envious of people concerning the favours I have conferred on them by My grace, do not glower at them, and do not succumb to your (envious) self. Indeed the envious man is indignant at the bestowal of My favour, and contests My apportioning of gifts among My creatures. Whoso is such, he neither belongs to Me nor do I belong to him.

5-Love of the World

 Muhammad ibn Ya'qub (al-Kulayni) from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Ibn Mahbub, from `Abd Allah ibn Sinan and `Abd al-Aziz al-Abdi from `Abd Allah ibn Abi Ya`fur, who report Abu Abd Allah (al-Imam al-Sadiq) (A) to have said: "One who passes his evenings and mornings in such a way that the world be his biggest concern, God ordains poverty between his two eyes and causes his affairs to become disjointed and dissipated, while he does not attain anything except what has been apportioned for him. And as for one who passes his evenings and mornings while his biggest concern and goal be the Hereafter, God puts contentment to his heart and gives a wholeness and unity to his affairs.

6-On Anger (Ghadab)

Muhammad ibn Ya'qub (al-Kulayni), from 'Ali ibn Ibrahim, from Muhammad ibn 'Isa, from Yunus, from Dawud ibn Farqad, who reports al 'Imam al-Sadiq (A) to have said: "Anger is the key (that opens the door) to all kinds of vices.(. Al-Kulayni, Usul al-Kafi (Tehran), Vol. III )

7-On `Asabiyyah

 Muhammad ibn Ya'qub (al-Kulayni), from `Ali ibn Ibrahim, from his father, from al-Nawfali, from al-Sakuni, who reports on the authority of Abu `Abd Allah (al-Imam al-Sadiq ) (A) that the Prophet (S) said: "Whosoever possesses in his heart 'asabiyyah (prejudice in any of its forms such as tribalism, racism, nationalism) even to the extent of a mustard seed, God will raise him on the Day of Resurrection with the (pagan) Beduins of the Jahiliyyah(the pre-Islamic era).'( Al-Kulayni, Usul al-Kafi (Intisharat `Ilmiyyah Islamiyyah, Tehran), vol. III )

8- On Hypocrisy (Nifaq)

 Thiqat al-'Islam Muhammad ibn Ya'qub al-Kulayni, from Muhammad ibn Yahya, from Ahmad ibn Muhammad ibn `Isa, from Muhammad ibn Sinan, from 'Awn ibn al-Qalanisi, from Ibn Abi Ya'fur, who reports Abu `Abd Allah (al-'Imam al-Sadiq) (A) to have said: "One who meets Muslims with a double face and a double tongue, on the Day of Judgement he will come with two tongues of fire." (Al-Shaykh al-Saduq, 'Iqab al-'a'mal (Maktabat al-Saduq), p. 319)

9- On Desire and Hope

 Muhammad ibn Ya'qub (al-Kulayni)-may God be pleased with him-reports from al-Husayn ibn Muhammad, he from Mu'alla ibn Muhammad, from al-Washsha', from `Asim ibn Humayd, he from Abu Hamzah, who narrates on the authority of Yahya ibn `Aqil that the latter reported that Amir al-Mu'minin `Ali (A) said, "I am apprehensive for you on account of two things: submission to desire and cherishing of inordinate hope. As to desire, it prevents one from haqq (Truth, righteousness ,God); and as to inordinate hope, it makes man oblivious of the Hereafter." (Al-Hurr al-Amili, Wasai'il al-Shi'ah, Bab 1, hadith 2.)

10-: Man's God-seeking Nature

 Muhammad ibn Ya'qub (al-Kulayni), from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Ibn Mahbub, from' Ali ibn Ri'ab, from Zurarah, who said: "I asked Abu `Abd Allah (al-'Imam al Sadiq) (A) regarding the words of God, `God's creation (fitrah)upon which He originated mankind' (30:30). The Imam(A) answered: `He originated mankind upon tawhid."(, al-Kafi (Akhundi), II, 12, hadith No.2.)

11-on Contemplation (Tafakkur)

.Muhammad ibn Ya`qub (al-Kulayni), from `Ali ibn Ibrahim, from his father, from al-Nawfali, from al-Sakuni, from Abu 'Abd Allah (al-'Imam al Sadiq) (A) that he said: "Amir al-Mu'minin (A) used to say: `Arouse your heart to contemplation; keep your side clear off the night; and be heedful towards your Lord.(Usul al-Kafi, II, 55.)

12-The Virtues of the Midnight Prayer:-,

It is reported in al-Kafi from Mu'awiyah ibn 'Amman who said that he heard al-'Imam al-Sadiq (A) say: "In the wasiyyah addressed to 'Ali (A) by the Prophet (S), he (S) said: 'O 'Ali, I enjoin you regarding certain habits that you must safeguard.' Then the Prophet (S) prayed, 'O God, succour him.' Then (continuing his advice) he said: 'Observe the midnight prayer. Observe the midnight prayer. Observe the midnight prayer

13- On Tawakkul

.Muhammad ibn Ya'qub (al-Kulayni): from a group of our teachers, from Ahmad ibn Muhammad ibn Khalid, from more than one transmitter, from 'Ali ibn Asbat, from Ahmad ibn 'Umar al-Hallal, from 'Ali ibn Suwayd, from Abu al-Hasan al-'Awwal (A). 'Ali ibn Suwayd says: "I asked him concerning the utterance of God Almighty, 'And whoever puts his trust in God, then God suffices him' (65:3). The Imam (A) said: 'There are various degrees of trust in God. Of them one is that you should put your trust in God in all your affairs, being well-pleased with whatever God does to you, knowing for certain that he does not cease in His goodness and grace towards you, and that the command therein rests with Him. So put your trust in God, leaving that to Him and relying upon Him in regard to that and everything other than that."(Usul al-Kafi (Akhundi), ii, 391, hadith 3.)

14- On the Fear of God

Thiqat al-'Islam wa 'Imad at-Muslimin Muhammad ibn Ya'qub (al-Kulayni): From a number of our companions, from Ahmad ibn Muhammad, from 'Ali ibn Hadid, from Mansur ibn Yunus, from al-Harith ibn al-Mughirah or his father, from Abu 'Abd Allah (A) (al-'Imam al-Sadiq). Al-Harith, or his father, says: "I asked him (A), 'What was (mentioned) in the testament of Luqman?' 'There were marvellous things in it', he said, 'and the most wonderful of that which he said to his son was this: "Have such a fear of God Almighty that were you to come to Him with the virtues of the two worlds (thaqalan) He would still chastise you, and put such a hope in God that were you to come to Him with the sins of the two worlds He would still have compassion for you." Then Abu 'Abd Allah (A) added: 'My father used to say, "There is no believer who does not have two lights in his heart: the light of fear and the light of hope. Were one of these to be measured it would not exceed the other, and were the other one to be measured, it would not exceed this one."" Al-Kulayni, al-Kafi, ed. 'Ali Akbar al-Ghifari, 4th edition, Dar Mus'ab Dar al-Ta'aruf, Beirut, 1401 H., II, 67, hadith 1.

15-On the Believer's Trials and Tribulations

.Muhammad ibn Ya'qub al-Kulayni - may God be pleased with him - from `Ali ibn Ibrahim, from his father, from Ibn Mahbub, from Abu 'Abd Allah (A) that he (A) said: "Verily, it is mentioned in the Book of 'Ali that of all mankind the prophets undergo the severest of trials, and after them the awsiya', and after them the elect to the extent of their nobility. Indeed, the believer undergoes trial in proportion to his good deeds. So one whose faith is sound and whose deeds are good, his trials are also more severe. That is indeed because God Almighty did not make this world a place for rewarding the believer and punishing the unbeliever. And one whose faith is feeble and whose (good) deeds are few faces fewer tribulations. Verily, tribulations hasten towards the believer with greater speed than rainwater towards the earth's depths.( Nahj al-balaghah, Khutbah No.16.)

16-On Sabr

Muhammad ibn Ya'qub al-Kulayni - may God be pleased with him - from a group of his teachers, from Ahmad ibn Muhammad ibn Khalid, from his father, from 'Ali ibn al-Nu'man, from 'Abd Allah ibn Muskan, from Abu Basir, who says: "I heard Abu 'Abd Allah (A) say, 'A free human being is free in all circumstances. Should a misfortune befall him he bears it with patience (sabr). If calamities strike him, they don't shatter him. If taken captive and subdued; he turns hardship into ease, as was the case of Joseph, the truthful and trustworthy (may God's benedictions be upon him). His freedom saved him from harm, although he was enslaved, subdued, and imprisoned. The darkness of the pit, the dread and whatever befell him did him no harm, until God favoured him and made the insolent tyrant, who had been his master, his slave. Then God made him His apostle and through him was merciful to a people. In this way patience is followed by good. So be patient and reconcile yourself to patience in order to be rewarded: "Al-Kulayni, Usul al-Kafi, ii, Kitab al- iman wa al-kufr, bab al-sabr, 128. hadith No. 6.

17-On Tawbah

With a continuous chain of transmission reaching the pioneering leader, a proof of the sect and a chief of the ummah, Mubammad ibn Ya'qub al-Kulayni - may God be pleased with him - from Muhammad ibn Yahya, from Ahmad ibn Muhammad ibn 'Isa, from, al-Hasan ibn Mahbub, from Mu'awiyah ibn Wahab, who said: "I heard Abu 'Abd Allah (A) says: 'When a servant turns to God with sincere repentance (tawbatan nasuhan), God loves him and covers him (i.e. his sins) in the world and the Hereafter.' I said, 'And how does He cover him? 'The Imam (A) replied, "He makes the two angels (assigned to write his deeds) forget that which they have written of his sins. Then He inspires his bodily members (saying), "Do conceal his sins," and He inspires the earth's places (saying), "Conceal the sins that he used to commit over you." Then he meets God, at the time that he meets Him, in such a manner that there is nothing to give witness against him regarding any sin."Al-Kulayni, Usul al-Kafi, kitab al-'iman wa al-kufr, bab al-tawbah, hadith No. 1

18-On Remembrance of God

.Muhammad ibn Ya'qub al-Kulayni - may God be pleased with him -from Muhammad ibn Yahya, from Ahmad ibn Muhammad ibn 'Isa, from Ibn Mahbub, from 'Abd Allah ibn Sinan, from Abu Hamzah al-Thumali, from Abu Ja'far (A) that he said: "It is written in the Torah that has not been altered that Moses (A) asked his Lord (saying): 'O Lord! (Tell me) art Thou near me, so that I should pray to Thee in whispers, or art Thou far, that I should cry out. to Thee?' Thereat God Almighty revealed to him: 'O Moses! I am the companion of one who remembers me.' Moses said: 'Who are those that shall be in Thy refuge on the day when there shall be no refuge except Thy refuge?' He replied: 'Those who remember Me, whom I do remember; those who love one another for My sake, whom I love. They are those whom I remember whenever I wish to strike the earth's people with affliction, and consequently spare them on their account.Wasa'il al-Shi'ah, xv, hadith No. 28901.

19-Nineteenth Hadith: On Ghibah

With my isnad going back to Thiqat al-'Islam wa al-Muslimin Muhammad ibn Ya'qub al-Kulayni -may God, the Most Sublime, be pleased with him - from 'Ali ibn Ibrahim, from his father, from al-Nawfali, from al-Sakkuni, from Abu 'Abd Allah - upon whom be peace - that he said: "The Messenger of Allah - upon whom and whose Progeny be God's benedictions - said: 'The havoc wrought by ghibah (backbiting) on the believer's faith is swifter than the one wrought by the disease of aklah in the side of his body."' The Imam (A) said: "The Messenger of Allah - upon whom and whose Progeny be God's benedictions - said: 'To sit in the mosque waiting for the (time of) prayer is worship, so long as one does not commit a misdeed.' He (S) was asked, 'O Messenger of Allah, what misdeed?' He replied, 'Backbiting.' 

Wasa'il al-Shi'ah, viii, hadith no. 16319.

20- On Ikhlas

With my isnad reaching back to the venerable and trustworthy shaykh Muhammad ibn Ya'qub al-Kulayni - may God sanctify his spirit - from 'Ali ibn Ibrahim, from his father, from al-Qasim ibn Muhammad, from al-Minqari, from Sufyan ibn 'Uyaynah, from Abu 'Abd Allah (A), who, explaining the utterance of God Almighty, "That He might try you (to see) 'which of you is fairest in works." (67:2) said: "It does not mean one of you whose deeds are more numerous but one who is more rightful in his conduct, and this rightness is nothing but the fear of God and sincerity of intention (niyyah) and fear." Then he (A) added: "To persevere in an action until it becomes sincere is more difficult than (performing) the action itself, and sincerity of action lies in this that you should not desire anyone to praise you for it except God Almighty, and intention supersedes action. Lo, verily, intention is action itself." Then he recited the Qur'anic verse, "Say, everyone acts in accordance with his character (shakilatihi)"(17:84) adding, "That (shakilah) means niyyah." Al-Kulayni, al-Kafi, ii, kitab al- iman wa al-kufr, bab al-'ikhlas, hadith No.4.

21-Twenty First Hadith: On Shukr

Through my continuous sanad going back to the proof of the sect and its leader, Muhammad ibn Ya'qub al-Kulayni - may God bless his soul - from Humayd ibn Ziyad, from al-Hasan ibn Muhammad ibn Sama'ah, from Wuhayb ibn Hafs, from Abu Bash, from Abu Ja'far (A) that he said: "One night that the Messenger of Allah .(S) - may God's peace and benedictions be upon him and his progeny - was with 'A'ishah, she said to him, 'O Messenger of Allah, why do you exhaust yourself when God has forgiven you your former and latter sins?' The Prophet (S) replied: 'O 'A'ishah, shouldn't I be a grateful servant?' " The Imam (A) added: "The Messenger of Allah - may God's peace and benedictions be upon him and his progeny-used to stand on the toes of his feet (in prayer in the night) and so God, the Glorious and the Exalted, sent down the verse: 'Taha. We have not sent down the Qur'an upon thee to cause thee hardship.' " [l] (20:1).

22- On the Aversion for Death

With my continuous sanad reaching up to the pillar of Islam and its reliable authority, Muhammad ibn Ya'qub al-Kulayni, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from some of his teachers, from al-Hasan ibn 'Ali ibn Abi 'Uthman, from Wasil,from 'Abd Allah ibn Sinin, from Abu 'Abd Allah (A) that he said: "A man came to Abu Dharr and said to him, ' O Abu Dharr what is wrong with us that we abhor death?' Abu Dharr replied, 'That is because you have built and cultivated your world and ruined your Hereafter. So you hate to be moved from prosperity towards desolation.' He was asked, 'How do you see our entry into God's presence?' Abu Dharr replied, 'As to the good-doer amongst you, he is like someone returning to his family after a (long) absence. As to the evil-doer amongst you, he is like an absconding slave being returned to his master.' He was asked, 'How do you see our situation before God?' Abu Dharr replied, 'Evaluate your deeds in view of the Qur'anic criterion. Verily God says, "Surely the pious shall be in bliss and the profane shall he in a fiery furnace" "'(82:12,13). The Imam(A) added: "Thereat the man said, 'Then where is the mercy of God?' Abu Dharr replied, 'The mercy of God is near to the good-doers.' "

Abu 'Abd Allah (A) continued: "A man wrote to Abu Dharr, may God be pleased with him: 'O Abu Dharr, teach me something new of knowledge.' Abu Dharr wrote to him, 'Knowledge is vast. However, if you can abstain from wronging someone that you love, do so.' The man asked him, 'Have you seen anyone wrong someone that he loves?!' Abu Dharr replied, 'Yes. Your own self is the dearest of all things to you. And when you disobey God you have wronged it.' " Al-Kafi, ii, "kitab al-'iman wa al-kufr","bab muhasabat al-'amal", hadith no. 20.

23-Of the Seekers of Knowledge

 Ya'qub al-Kulayni - may Allah be pleased with him - from 'Ali ibn Ibrahim, who reports in a marfu' (i.e. without mentioning intermediary authorities) tradition from Abu 'Abd Allah (A) that he said: "The seekers of (sacred) knowledge are of three kinds, so recognize them by their specific qualities and characteristics. One kind of them seeks it for the sake of ignorance and dispute. Another kind seeks it for the sake of domination and deceit. Yet another kind seeks it for the sake of (improving) understanding and intellect.

"The one who seeks it for ignorance and dispute's sake is injurious and quarrelsome. He contests opinions in the gatherings of men, speaking of knowledge and describing forbearance. He puts on the garb of humility, though he is devoid of piety. As a result God crushes his nose and severs his waist.
"The one who seeks knowledge for domination and deception is an imposter and a sycophant. He is domineering with those who are his likes but is humble in front of the rich, whose sweetmeats he ingests while he demolishes his own faith. As a result God blinds his vision and wipes out his traces from the legacy of the learned.
"As to him who seeks knowledge for the sake of understanding and intellection, he is grief-stricken and awake at nights. Having tied his cap with the loose end of his turban, he stands up in the dark of nights. He acts and is in trepidation. A caller overawed, engaged in his work, and acquainted with the people of his times, he is apprehensive of his most trusted brother. As a result of it God strengthens his supports and grants him amnesty on the Day of Resurrection."
Al-Kulayni - may God's mercy be upon him - says: This tradition was also narrated to me by Muhammad ibn Mahmud Abu 'Abd Allah al-Qazwini from several of our companions, among them Ja'far ibn Muhammad al-Sayqal at Qazwin, from Ahmad ibn 'Isa al-Alawi, from 'Abbad .ibn Suhayb al-Basri, from Abu 'Abd Allah (A) Al-Kafi, i, "kitab fadl al-ilm", "bab al-musta'kil bi- ilmih", hadith 2.

24-On the Classification of Sciences

With my chain of transmission reaching up to the best and the earliest of traditionists, Muhammad ibn Ya'qub al-Kulayni-may God be pleased with him-from Muhammad ibn al-Hasan and 'Ali ibn Muhammad, from Sahl ibn Ziyad, from Muhammad ibn 'Isa-, from 'Ubayd Allah ibn 'Abd Allah al Dihqan, from Durust al-Wasiti, from Ibrahim ibn 'Abd al-Hamid, from Abu al-Hasan Musa (A) that he said: "The Messenger of Allah, may God's benedictions be upon him and his family, once entered the mosque where there were a group of people surrounding a man. 'Who is that?', inquired the Prophet (S). He was told, 'He is an'allamah', (i.e. a very learned man). 'What is an 'allamah?' asked the Prophet (S). They told him, 'He is the most learned of men regarding Arab genealogies, past episodes, the days of the Jahiliyyah and Arabic poetry'. The Prophet (S) said, 'That is a knowledge whose ignorance does not harm one nor is its possession of any benefit to one'. Then the Prophet, may God's benedictions be upon him and his family, declared, 'Verily knowledge consists of these three: the firm sign, the just duty and the established sunnah. All else is superfluous.' "Al-Kulayni, al-Kafi, i, "kitab fadl al-'ilm", "bab sifat al-'ilm wa fadluh", hadith no. 1.

25-On Waswas

Through my continuous chain of transmitters reaching up to the shaykh of the traditionists and the best of them, Muhammad ibn Ya'qub al-Kulayni-may God, the Exalted, have mercy upon him-who reports from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Ibn Mahbub, from 'Abd Allah ibn Sinan, who said: "I mentioned to Abu 'Abd Allah-may peace be upon him-a man who was troubled by waswas in his wudu, and salat, adding that he is a man of intelligence. Thereupon Abu 'Abd Allah-may peace be upon him-said: `What kind of intelligence has he, when he obeys Satan?' I said: `How does he obey Satan?' The Imam replied: 'Ask him regarding its cause and he will tell you that it is a work of Satan'."'Al-Kulayni, Usul al-Kafi, i, "kitab al-'aql wa al-jahl," hadith no. 10.

26-On the Pursuit of Knowledge

With my chain of transmitters reaching up to the thiqat al-'Islam Muhammad ibn Ya'qub al-Kulayni, from Muhammad ibn al-Hasan and 'Ali ibn Muhammad, from Sahl ibn Ziyad and Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Ja'far ibn Muhammad al-'Ash'ari, from 'Abd Allah ibn Maymun al-Qaddah; and from 'Ali ibn Ibrahim, from his father, from Hammad ibn 'Isa, from al-Qaddah, from Abu 'Abd Allah (A) that he said, "The Messenger of Allah-may God's benediction be upon him and his Family-said: 'One who proceeds on a path in the pursuit of knowledge, God makes him proceed therewith on a path to the Garden (Paradise). And, verily, the angels spread their wings for the seekers of knowledge out of delight. Verily, every creature of the heaven and the earth asks forgiveness for the seeker of knowledge, even the fish in the sea. The merit of the `alim (the learned) over the 'abid (the devout) is like the merit of the moon over the stars on a full-moon night. The learned are the heirs of the prophets, for the prophets did not leave behind a legacy of wealth but that of knowledge. So whoever partakes of it derives a plenteous benefit.' " Al-Shaykh al-Saduq, Kitab al-Tawhid, 157.

27-Prayer and Concentration

With my chain of transmitters reaching up to the most venerable shaykh and the trustworthy authority Muhammad ibn Ya'qub al-Kulayni-ridwan Allah 'alayh-(who reports:) from a group of our companions, from Ahmad ibn Muhammad, from Ibn Mahbub, from 'Umar ibn Yazid, from Abu 'Abd Allah-may peace be upon him-that he said: "It is written in the Torah: 'O son of Man, if you "empty" yourself (i.e. disengage yourself from all other preoccupations to make yourself available) for My worship, I will fill your heart with richness and I will not abandon you to what you seek and long for. And it will be upon Me to close the door of poverty upon you and to fill your heart with awe for Me. And if you don't "empty" yourself for My worship, I will fill your heart with preoccupation with the world and I will not close upon you the door of poverty and will abandon you to what you seek.Al-Hurr al-`Amili, Wasa'il al-Shi'ah, iv, 688.

28-On Liqa' Allah

Thiqat al-'Islam Muhammad ibn Ya'qub al-Kulayni-may God have mercy upon him-from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Muhammad ibn Khalid and al-Husayn ibn Sa'id, and both of. them from al-Qasim ibn Muhammad, from `Abd al-Samad ibn Bashir, from someone from among his companions, who reports from Abu `Abd Allah-may peace be upon him-stating: "I said to him (i.e, al-'Imam al-Sadiq), `Aslahahallah! (`May God set you right'). (Is it true that) if anyone loves meeting God (liqa' Allah), God too loves to meet him, and if someone should dislike the meeting with God, God too dislikes to meet him?' `Yes,' replied the Imam. I said, `Indeed, by God, we detest death.' The Imam said, `It is not as you imagine. That refers to the time of confrontation with death. At that moment when he sees (as lying in store for him) what he loves, there is nothing dearer to him than to go forth towards God. God, the Exalted, loves to meet him and he, too, loves to meet God. But if he sees (as lying in store for him) what he detests, nothing is more abominable to him than meeting God, and God too loathes to meet him. 'Al-Kulayni, Furu' al-Kafi; iii, 134.

29-The Prophet's Counsel to 'Ali

With my continuous chain of transmission reaching up to the best of the traditionists and the foremost of them, Muhammad ibn Ya'qub al-Kulayni-may God be pleased with him-from Muhammad ibn Yahya, from Ahmad ibn Muhammad ibn `Isa, from `Ali ibn al-Nu'man, from Mu'awiyah ibn `Ammar, who says: "I heard Abu `Abd Allah, may peace be upon him, say: `In a counsel that the Prophet-may God bless him and his Family-gave to `Ali-may peace be upon him-he said: "O `Ali, I exhort you concerning certain characteristics (khisal) which you must preserve in yourself (as a trust) from me." Then he prayed, "O God, help him." (Then he continued:) "As to the first of them, it is truthfulness: never should a falsehood come out of your mouth. The second is piety (wara'), and never venture upon a treachery. The third is to fear God-sublime is His remembrance-as if you see Him. The fourth is to weep a lot out of the fear of God, the Exalted, and a thousand mansions shall be built for you in the Garden for every tear. The fifth is to offer your property and your blood for the sake of your religion. The sixth is to follow my sunnah in respect of my salat, my fasting, and my charity (sadaqah). As to the salat, it consists of fifty rak'ahs. As to the fasts, they are to be kept on three days in a month: on the first Thursday, on the Wednesday at its middle, and on the last Thursday. As to the charity, that consists of the utmost that you can give, so much so that you say to yourself, 'I have been immoderate,' whereas you will not have been immoderate.
""Commit yourself to the nightly prayer (salat al-layl)! Commit yourself to the nightly prayer! Commit yourself to the nightly prayer! Stick to the (supererogatory) noon prayer! Stick to the noon prayer! Stick to the noon prayer! Accustom yourself to reciting the Qur'an at all times. Make it your practice to raise your hands during prayer and to turn them. Take care to brush your teeth every time that you perform wudu". Commit yourself to ethical virtues, practise them, and refrain from moral vices, and if you don't, don't blame anyone except yourself'''' Al-Hurr al-`Amili, Wasa'il al-Shi'ah, vol. viii, p. 574.

30-On Raising the Hands in Prayer and Turning Them:

In al-Kafi (al-Kulayni reports) with his isnad from Abu `Abd Allah, may peace be upon him, that he said: "There are twelve qualities associated with the brushing of teeth: it is part of the Prophet's sunnah (it is mentioned in many traditions that brushing the teeth is one of the sunnan of the prophets., it purifies the mouth, strengthens eyesight, is pleasing to the Lord, takes away the phlegm, sharpens the memory, whitens the teeth, doubles the merit of good acts, stops tooth decay, strengthen the gums, increases appetite and is delightful to the angels."

31-The Indescribability of God, the Prophet, and the Imams


In al-Kafi (al-Kulayni reports) with his isnad from 'Abd al-Rahim ibn 'Atik aIl-Qasir that he said. "I wrote a letter to Abu 'Abd Allah, may peace be upon him, which I sent through 'Abd al-Malik ibn A'yan, informing him that there are some people in Iraq who characterize God with form and features (takhtit). I wrote, 'May God make me your ransom, if you consider it fit, write to me the correct doctrine of Divine Unity.' He wrote back to me: 'May God be merciful to you, you have questioned me concerning tawhid and the belief held by a group of people over there. Exalted is God, and there is nothing like Him, and He is the All-hearing and the All-seeing. He is above the descriptions of the anthropomorphists (mushabbihah)who liken God to His creation and ascribe falsehoods to Him.
May God have mercy upon you, know that the right doctrine of tawhid is that which has been revealed in the Qur'an concerning the Attributes of God, the Almighty and the Glorious. Negate ta'til (the negation of Attributes) as well as tashbih in relation to God, the Exalted. Hence neither the Attributes are to benegated, nor God is to be likened to anything. He is God, the Self-Subsisting (al thabit) and the Existent (al-mawjud), exalted is He above what the describers attribute to Him. Go not beyond the Qur'an, or you will go astray after the clear exposition [of the truth)." 'Al-Shaykh al-Saduq, Kitab al-tawhid, p. 31 ff., bab 2, in particular hadith 37.'''''Sadr al-Muta'allihin, al-Asfar al-arba'ah, vol ix, p. 123; see also his Tafsir al-Quran, the exegesis of 87:17.

32- The Kinds of Hearts

With my continuous chain of transmission reaching up to the Thiqat al- Islam Muhammad ibn Ya'qub al-Kulayni, may God's good pleasure be with him, from a group of our companions, from Ahmad ibn Muhammad ibn Khalid, from his father, from Harun ibn al-Jahm, from al-Mufaddal, from Sa'd, from Abu Ja'far, may peace be upon him, that he said: "Verily, the hearts are [of] four (kinds) the heart that has [both] faith and hypocrisy in it, the heart that is inverted and upside down, the heart that has been sealed and is darkened, the heart that is clear and luminous (al-azhar)." [Sa'd], the narrator, says: "I asked him, "What is meant by `al-azhar'?" He replied, "it is a heart that has the likeness of a lamp. As to the heart that has been sealed, it is the heart of a hypocrite. The heart that is luminous is that of the believer, who is thankful when God gives him and is patient when subjected to tribulation. As to the heart that is inverted, it is the heart of the polytheist." Then he recited this verse: What, is he who walks prone upon his /ace better guided or he who walks upright on a straight path?(67:22) [Then he added]; "As to the heart wherein is faith and hypocrisy-they were a people who lived in Ta'if; so if one of them should die in the state of hypocrisy, he would perish, and should he die in the state of faith he would attain salvation." Al-Nihayah, vol. ii, p. 321, under z.h.

33-On Conviction in Faith

 Muhammad ibn Ya'qub al-Kulayni, from al-Husayn ibn Muhammad, from al-Mu'alla ibn Muhammad, from al-Hasan ibn 'Ali al-Washsha', from 'Abd Allah ibn Sinan, from Abu `Abd Allah, may peace be upon him, that he said: "Among the things pertaining to the soundness of a Muslim's certitude [in faith] is that he would not please people while displeasing God, nor blame them for something that God has not given him. For, verily, [God's] rizq (provision, sustenance) is not brought about by anybody's greed, nor is it withheld by anyone's disapproval, and were anyone of you to flee from his rizq like lie flees death, his rizq would overtake him in the way he is overtaken by death." Then he added, "Indeed God, with His justice and fairness, has put joy and comfort in certainty (yaqin) and satisfaction (al-rida) and He has put sorrow and grief in doubt and dissatisfaction:''' Al-Kulayni, Usul al-Kafi, ii, p. 57, "Kitab al-iman wa al-kufr," "bab fadl al-yaqin," hadith 2.

34- Wilayah and Works

 Ahmad ibn Muhammad, from al-Husayn ibn Said, from someone who narrated it from 'Ubayd ibn Zurarah, from Muhammad ibn Marid that he said, "I said to Abu 'Abd Allah, may peace be upon him, "A hadith has been narrated to us from you that you said: 'When you have acquired the ma'rifah (i.e. of the rights of the Imam's, may peace be upon them), then do whatever you want: He replied, 'I have indeed said that.' I said to him, `Even if one were to commit adultery and theft and drink wine?' He said, 'Inna lillahi wa inna ilayhi raji'un! By God, they (i.e. those who have interpreted our statements in such a manner) have not been just to us. (Is it fair for them to believe that) they would get away with whatever they do whereas we ourselves will be answerable for our acts?! What I said was that when you have acquired ma'rifah perform any works you want, whether its good be great or small, for they will be accepted of you.'"
Al-Kulayni, Usul al-Kafi, ii, 464, "kitab al-iman wa al-kufr;"'bib anna al-iman la yadurru ma'ahu sayyi'ah," hadith 5

35-The Station of the Faithful Before God

With a chain of authorities reaching up to the Thiqat al-Islam Muhammad ibn Ya'qub at-Kulayni, may God sanctify his soul, from several of our companions, from Ahmad ibn Muhammad ibn Khalid, from Isma'il ibn Mihran, from Abu Said al-Qummat, from Aban ibn Taghlib, from Abu Ja'far, may peace be upon him, that he said: "When the Prophet, may Allah bless him and his Household, was taken on his [celestial] journey, he said [to God]: `My Lord, what is the state of the believer before Thee?' He replied, `O Muhammad, indeed whoever humiliates a friend of mine declares a war against me and I am the swiftest of all in the aid of My friends. And I am not so hesitant in any thing that I do as when taking the life of the faithful person who hates death, and I hate to vex him. And indeed there are those amongst My faithful servants whom nothing can reform except wealth, and should I turn them towards something other than that they would perish. And indeed there are those amongst my faithful servants whom nothing would reform except poverty, and if I were to change their state from what it is they would perish. And there is nothing dearer among things that bring a servant of Mine near to Me than the obligations that I have assigned to him. And indeed he draws nearer to Me gradually through supererogatory acts until I love him, and when I love him, I become the hearing with which he hears, the sight wherewith he sees, the tongue wherewith he speaks, and the hand wherewith he holds, and if he calls Me, I answer him, and if he asks Me I grant him: "Al-Kulayni, Usul al-Kafi, ii, 352, "kitab al-iman wa al-kufr," "bab man adha al-muslimin wa ahtaqarahum," hadith 8.

36-Of God and Man, Good and Evil

Mulrarnmad ibn Ya'qub al-Kulayni, may God's good pleasure be with him, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Ahmad [ibn Muhammad] ibn Abi Nasr, who said, "Abu al-Hasan al Rida, may peace be upon him, said, `God has said, "O son of Adam, it is with My will that you are such a being that you will for yourself whatever you will, and it is with My power that you carry out the duties I have prescribed for you, and it is with My bounty that you found the strength to disobey Me. I made you hearing, seeing, and strong. Whatever good visits you is from God, and whatever evil strikes you is from your own self. That, because I have a greater right to your virtues than yourself, and you are worthier of your vices than Me. And hence I am not asked concerning what I do and they are asked(21:23).""Al-Kulayni, Usul al-Kafi, i, p. 152, "kitab al-tawhid," "bab al-mashiyyah wa al- iradah," hadith 6.

37-On the Attributes of God

Thiqat al-Islam Muhammad ibn Ya'qub al-Kulayni, from `Ali ibn Ibrahim, from Muhammad ibn Khalid al-Tayalisi, from Safwan ibn Yahya, from Ibn Muskan, from Abu Basir, who said, "I heard Abu `Abd Allah, may peace be upon him, say, `God, the Almighty and the Glorious, was our Lord even at a time when Knowledge was His Essence and there was no knowable, Hearing was His Essence and there was no audible [thing], seeing was His Essence and there was no visible [thing], and Power was His essence and there was nothing subject to power. Thus when He created things and the knowable came into being, His Knowledge pertained to the known thing, His Hearing to that which is audible, and His Sight to that which is visible, and His Power to that which is subject to power."" Abu Basir says: "I asked him 'Hadn't God been ever-moving?' He replied, `Exalted is God above that! Indeed movement is a quality that comes into existence (muhdath) by action: " Abu Basir says, "I asked him, 'Hadn't God been ever-speaking [in pre-eternityJ?' He replied, `Speech is a quality that comes into existence(sifatun mahdathah) and is not eternal (azal). God, Almighty and Glorious, existed, and He was not speaker."Usul al-Kafi, i,107, "kitab al-tawhid" "bab sifat al-dhat" hadith 1

38-On the Knowledge of God

Muhammad ibn Ya'qub (al-Kulayni), from 'Ali ibn Muhammad, from someone who reported it, from Ahmad ibn Mubammad ibn `Isa, from Muhammad ibn Humran, from al-Fadl ibn al-Sakn, from Abu 'Abd Allah, may peace be upon him, who said, "The Commander of the Faithful, may peace be upon him, said, 'Know God through God, the Messenger through the Messengerhood, and the wali al-amr by his commanding to what is right (amr bil-ma'ruf), his justice and kindness.

 Usul al-Kafi, i, 4, "kitab al-tawhid," "bab annahu la yu'arafu illa bih," hadith 1.

39-The Meaning of God's Creation of Adam in His Image

 Muhammad ibn Ya`qub al-Kulayni, may God's pleasure be with him, from a group of our Companions, from Ahmad ibn Muhammad ibn Khalid, from his father, from `Abd Allah ibn Bahr, from Abu Ayyub al-Khazzaz, from Muhammad ibn Muslim, who said, "I asked Abu Ja'far, may peace be upon him, concerning that which is narrated, that God created Adam, may peace be upon him, in His form (surah literally, form, image). He replied, 'It is a form that was originated and created. He elected it and chose it over all the other different forms and attributed it to Himself, in the same way that He has attributed the Ka'bah and the Spirit (ruh)to Himself, saying, "My House" (2:125, 22:26) and "I breathed into Him of My Spirit"(15:29, 38:72) ' " Al-Kulayni, Usul al-Kafi i, 134 "kitab al-tawhid," "bab al-ruh," hadith 4.

40-Of Good and Evil

 Muhammad ibn Ya'qub al-Kulayni, may God be pleased with him, from several of our Companions, from Ahmad ibn Muhammad ibn Khalid, from Ibn Mahbub and Ali ibn al-Hakam, from Mu'awiyah ibn Wahb, who said, "I heard Abu `Abd Allah, may peace be upon him, say: `Verily, among that which God had revealed to Moses, may peace be upon him, and sent it down to him in the Torah was [this passage] "Verily I am Allah, and there is no god except I. I originated the creation, and I created everything that is good, bringing it about by the hands of those that I love. So happy is he by whose hands I cause it to happen. And I am Allah, there is no god except I. I created the creation and I created everything that is evil, and I bring it about by the hands of those that I will, so woe to him by whose hand I cause it to happen. "' " 

 Al-Kulayni, Usul al-Kafi, i. 154, "kitab al-tawhid," "bab al-khayr wa al-sharr," hadith 1.

On Exegesis of Surat al-Tawhid and Some Verses of Surat al-Hadid

Muhammad ibn Ya'qub al-Kulayni, may God be pleased with him, from Muhammad ibn Tahya, from Ahmad ibn Muhammad, from al-Husayn ibn Said, from al-Nadr ibn Suwayd, from `Asim ibn Humayd. He said, "He said, "Ali ibn al-Husayn, may peace be upon him, was asked concerning tawhid. He replied: `Verily, God Almighty and Glorious, knew that in the ultimate era there would be people of profound thinking, and so God, the Exalted, sent down, Qul huwa Allahu ahad (Say, 'He is Allah, the One. . . ') and the verses of Surat al-Hadid until His words, ". . . and He knows well that which is in the breasts." Hence someone who seeks to go beyond that will perish.' " Al-Kulayni, Usul al-Kafi, i, 93, "kitab al-tawhid" "bab al-niyyah" hadith 3.