In the name of Allah, the most Beneficent, the most Merciful.
Shiite way is the best way of all.
Shiite way is the best way to achieve the nearness to Allah, the Almighty and Exalted. It is through the Zikr of Allah through the Holy Prophet Mohammad ( peace be upun him and his Purified Family) and Ahl Bayt (peace be on them) and obeying them in all obligations and stopping at what is forbidden by them. One achieves the station of Khair al Bariah (the best among the creation) by following that way.
Ayatollah Shahabadi's son asked him what is the Greatest name ( that solves every problem and gives nearness to Allah)?
He pondered and rep lied: Ya Hussain (peace be upon him) یا حسین علیہ السلام.
Traces of the Real Shiite
The Linguistic and Terminological Meaning of "Shi'a"
The word Shi'a (شیعه) originally comes from shaya'a (شَيَعَ), meaning to accompany, follow, or escort. Based on this, in Islamic terminology, it refers to a group that follows a person or adheres to a specific doctrine. This word has a general meaning and encompasses intellectual, doctrinal, practical, and partisan followers. It is often used for true followers of the truth, although sometimes it is also applied to followers of falsehood. For instance, Imam Hussein (peace be upon him) on the Day of Ashura referred to the enemies and followers of Yazid as the "Shi'a of the household of Abu Sufyan" [1]. In the Holy Quran, the followers of Prophet Moses (peace be upon him) and Prophet Noah (peace be upon him) are referred to as their "Shi'a" [2].
Currently, among Muslims, "Shi'a" and "Shi'ites" refer to those who consider Imam Ali (peace be upon him) as the immediate successor to the Prophet Muhammad (peace be upon him and his Purified family) and who follow the Ahl al-Bayt (the Prophet's household). It's worth noting that Shi'ites also have various sects, such as the Imami Shi'a, Zaydi Shi'a, Isma'ili Shi'a, Fathiyya Shi'a, and the Seven-Imami Shi'a, among others. The most well-known and populous of these is the Imami Shi'a, also known as the Twelver Shi'a, who believe in the Imamate of twelve rightful Imams after the Messenger of God (peace be upon him and his Purified family), the first being Imam Ali ibn Abi Talib (peace be upon him) and the last being Imam al-Qa'im from the family of Muhammad (may Allah hasten his reappearance).
The Beginning of the Emergence of Shi'ism
Although some malicious or uninformed individuals consider Shi'ism to be a product of events after the passing of the Prophet (peace be upon him and his Purified family), making unjust accusations like its foundation by Abdullah ibn Saba [3] or by Iranians, the truth is that the founder of Shi'ism was the Prophet Muhammad (peace be upon him and his Purified family) himself. Its emergence was established and formed by him, as countless narrations from both Sunni and Shi'a books attest.
For example, when verses 7 and 8 of Surah Al-Bayyinah were revealed: "\text{Inna allatheena amanoo wa AAamiloo assalihati olaika hum khayru albariyya}" (Indeed, those who have believed and done righteous deeds - those are the best of creatures...), Al-Hakim al-Haskani, with various chains of narration, quotes Ibn Abbas as saying that after the revelation of this verse, the Prophet (peace be upon him and his Purified family) said to Ali (peace be upon him): "It refers to you and your Shi'a." Also, it is narrated from Abu Hurayrah that he said: The Prophet (peace be upon him and his Purified family) recited this verse and then addressed Ali (peace be upon him), saying: "It refers to you and your Shi'a..." [4]. He also said: "By the Lord of this Kaaba, this man (pointing to Ali (peace be upon him)) and his Shi'a are the successful ones on the Day of Judgment" [5].
Numerous narrations in various other instances from the Imams of the Ahl al-Bayt (peace be upon them) and they from the Prophet (peace be upon him and his Purified family) have conveyed the same or similar meaning. For example, Imam Sajjad (peace be upon him) said: The Prophet (peace be upon him and his Purified family) one day said to Ali (peace be upon him): "Give glad tidings to your Shi'a that I will surely intercede for them on the Day of Judgment" [6]. It is interesting to note that, according to some narrations, the Prophet (peace be upon him and his family) referred to the Shi'a of Ali (peace be upon him) as his own Shi'a and the Shi'a of the Ahl al-Bayt (peace be upon them) [7].
Sheikh Abu Muhammad Hussein ibn Musa al-Nawbakhti, a Sunni scholar of the fourth century, writes in his book Al-Firaq wa al-Maqalat: "The pillars of Islamic sects are four: 1. Shi'a, 2. Mu'tazila, 3. Murji'a, 4. Khawarij. The Shi'a are the followers of Ali ibn Abi Talib (peace be upon him) who were known as the 'Shi'a of Ali' during the lifetime of the Prophet (peace be upon him and his family) and after his passing, and who considered Ali (peace be upon him) to be the rightful Imam after the Prophet (peace be upon him and his Purified family), such as Salman, Miqdad, Abu Dharr, and Ammar Yasir... These were the first individuals in Islam to be called Shi'a. Before Islam, the followers of Prophet Abraham (peace be upon him and his family), Moses (peace be upon him), Jesus (peace be upon him), and other prophets were also called Shi'a" [8].
Conclusion: According to definitive documents and evidence, the title of Shi'a for the followers of Imam Ali (peace be upon him) was a definite and undeniable matter during the era of the Prophet (peace be upon him and his Purified family), around the time of his passing, and thereafter, and it emerged in that very era.
Who is a True Shi'a?
Now, we return to the main issue: Who is a true Shi'a? The answer is that a Shi'a, in a concise analysis, has divisions, ranks, and degrees, such as: doctrinal Shi'a, Zaydi Shi'a, Imami Shi'a, Isma'ili Shi'a, etc. Among these, the most famous is the Imami Shi'a, meaning the Twelver Shi'a. These Shi'a also have different degrees in terms of faith, knowledge, and action, and are generally divided into two categories: complete Shi'a and incomplete Shi'a.
A complete Shi'a is someone who truly and with utmost sincerity follows Imam Ali (peace be upon him) and the infallible Imams(peace be upon them) after him in all aspects. The prime examples of such Shi'a should be sought in the figures of individuals like Salman, Abu Dharr, Miqdad, Ammar, Malik Ashtar, Muhammad ibn Abi Bakr, and others, who were firm and steadfast in both belief and faith, and who were true followers in action across various aspects of life.
It must be understood that there is a difference between being a friend of Ali (peace be upon him) and being a Shi'a of His Holiness. Shi'a is a station that is in the highest degree, and not everyone can claim it, as it is a very great claim with heavy conditions, and not everyone is capable of reaching this station. In this regard, we look at the Quran and see that God has referred to Abraham (peace be upon him and his family), the friend of God, as the Shi'a of Prophet Noah (peace be upon him), stating: "\text{Wa inna min sheeAAatihi la Ibraheema. Ith jaa rabbahu biqalbin saleem}" (And indeed, among his (Noah's) followers was Abraham. When he came to his Lord with a sound heart.) [9].
From these two verses, it is understood that, firstly, the word Shi'a existed before Islam, even in the era of Abraham (peace be upon him and his family). Secondly, this word has great value and content, as a great prophet like Abraham (peace be upon him and his family) is named as a Shi'a (and follower of Prophet Noah in monotheism and principles). And thirdly, one of the conditions for a true Shi'a is to have a sound heart and a pure and complete soul before God, free from any impurity and defects – a heart free from polytheism, pure from sins and hypocrisy, full of love for God, safe from any spiritual deviation, and devoid of any doubt, leading to sincere and pure intentions. As Imam Sadiq (peace be upon him) said: "\text{An-niyyatu as-sadiqah sahibu al-qalbi as-saleem, li'anna salamata al-qalbi min hawajis al-madhkoorat tukhallisu an-niyyata fi al-umoori kulliha}" (He who has a sincere and pure intention is the possessor of a sound heart, for the soundness of the heart from the whispers of these things purifies the intention in all matters) [10].
In short, only one who enters the Resurrection Day with a sound heart will be saved and honored, as stated in the Quran from the words of Prophet Abraham (peace be upon him and his family): "\text{Yawma la yanfaAAu malun wala banoona. Illa man ata Allah biqalbin saleem}" (The Day when neither wealth nor sons will benefit, but only he who comes to Allah with a sound heart) [11].
Based on this, it is narrated that a person said to Imam Sajjad (peace be upon him): "O son of the Messenger of God! I am one of your pure Shi'a." Imam Sajjad (peace be upon him) said to him: "O servant of God, if your heart is like the heart of Abraham, the friend of God, whom God called Shi'a and said: 'And indeed, among his followers was Abraham - when he came to his Lord with a sound heart,' then you are one of our Shi'a. But if your heart is not pure from all deceit and betrayal like your heart, then you are one of our lovers, not of our Shi'a. Otherwise, if you falsely claim to be a Shi'a knowing this, you will be afflicted with leprosy or paralysis for the rest of your life, so that these pains may atone for your lie."
Also, during the era of Imam Baqir (peace be upon him), when the government was in the hands of oppressive caliphs and Shi'ites were subjected to harassment and reproach, one day Imam Baqir (peace be upon him) said to a group of Shi'a: "Let the name Shi'a be pleasing to you and a source of honor." Abu Basir, who was present, asked: "Why should this name be blessed for us? Why do you congratulate us?" Imam Baqir (peace be upon him) replied: "God in the Quran called Abraham a Shi'a ('And indeed, among his followers was Abraham') and also called the follower of Moses (peace be upon him) a Shi'a ('Then the one of his party sought his help against the one of his enemy'). Therefore, be proud and joyful with this name, and take pride in it" [12].
The True Shi'a in the Words of the Prophet and the Imams
It should be noted, as mentioned, that being a Shi'a is not achieved through mere words and claims. Rather, one must first recognize the high value of being a Shi'a, and then attain this noble position by following the correct paths and acting according to the commands. Based on this, I draw your attention to a few examples of the words of the Prophet (peace be upon him and his family) and the Imams (peace be upon them) in this regard:
* Imam Ali (peace be upon him) said: "Our Shi'a are those who give to each other in the way of our guardianship, love each other in the way of our friendship, visit each other to revive our culture, do not oppress when angry, and do not squander when content and prosperous. They are a blessing to their neighbors and interact with people with harmony, sincerity, and warmth" [13].
* Imam Sadiq (peace be upon him) said: "He is not from our Shi'a who says with his tongue, but contradicts us in our actions and traditions" [14].
* Imam Kadhim (peace be upon him) said: "He is not from our Shi'a who is in solitude but does not guard his heart from deviation" [15].
* Also, from the sayings of Imam Sadiq (peace be upon him): "He is not from our Shi'a who lives in a populous city and there is someone (from non-Shi'a) more pious than him" [16].
* He also said: "Our Shi'a have four eyes: two eyes on their face and two eyes in their heart. All people are like this, but their two heart-eyes are blind except for our Shi'a" [17].
Identifying a True Shi'a in the Mirror of the Leaders' Behavior
* A man came to the presence of the Messenger of God (peace be upon him and his family) and said: "So-and-so looks at his neighbor's honor, and if illicit intercourse is possible for him, he has no qualms." The Prophet (peace be upon him and his Purified family) was displeased and angry at this news and said: "Bring him to me." Another man said: "O Messenger of God! He is one of your Shi'a and believes in your friendship and the friendship of Ali (peace be upon him), and disavows your enemies." The Prophet (peace be upon him and his family) said: "\text{Inna Shi'atana man shayya'ana wa tabi'ana fi a'malina}" (Indeed, our Shi'a are those who follow and obey us in our actions)" [18].
* A man told his wife: "Go to the presence of Lady Fatimah (peace be upon her) and ask her if I am one of their Shi'a or not." She went to Lady Fatimah (peace be upon her) and conveyed her husband's message. Lady Fatimah (peace be upon her) said to her: "Tell your husband: 'If you act according to what we command and abandon what we forbid, you are from our Shi'a; otherwise, you are not from our Shi'a.'" She returned to her husband and delivered Fatimah's (peace be upon her) response. The husband was upset and said: "Woe to me, who does not commit sins and mistakes? Therefore, I am destined for hell, because whoever is not from the Shi'a of the Ahl al-Bayt (peace be upon them) is destined for hell and will remain there forever." His wife, alarmed, returned to Fatimah (peace be upon her) and informed her of her husband's distress. Fatimah Zahra (peace be upon her) said: "Tell your husband that it is not true that you will remain in hell forever. Rather, the Shi'a are among the best of paradise. As for those who are our lovers but act contrary to our ways, even if they are not among our (true) Shi'a, their sins will be cleansed through trials and tribulations or various hardships on the Day of Judgment or in the highest level of hell, and eventually, our love will save them and bring them from hell to paradise, to us" [19].
* A person said to Imam Hasan Mujtaba (peace be upon him): "I am one of your Shi'a." He replied: "If you are obedient to us in our commands and prohibitions, you are truthful. Otherwise, do not add to your sins by claiming this great status (of being a Shi'a). Do not say, 'I am from your Shi'a,' but rather say, 'I am from your friends, and an enemy of your enemies.' In this case, you have entered a good stage from another good stage." A similar statement is also found in the words of Imam Hussein (peace be upon him) [20].
* It was the era of Imam Baqir (peace be upon him). A man boasted in his presence to others that he was from the Shi'a of the household of Muhammad (peace be upon him and his Purified family). Imam Baqir (peace be upon him) said to him: "False claims are not something to be proud of. I ask you, is it better for you to spend what you have for your own livelihood or to spend it on your religious brethren?" He replied: "It is better for me to spend it on my own livelihood." Imam Baqir (peace be upon him) said: "Then you are not from our Shi'a, for we consider spending on others better than spending on ourselves. Rather, say, 'I am from your lovers, and I hope that this love will save me'" [21].
* Ammar al-Dahani, one of the Shi'a during the era of Imam Sadiq (peace be upon him), once testified in the presence of Abi Layla, the judge of Kufa, to uphold a right. The judge (who was an opponent) did not accept his testimony and told him to stand up and leave, saying: "Your testimony is not accepted because you are a Rafidi (with opponents referring to Shi'a as Rafidi, meaning they abandoned the method of the early caliphs)." Ammar al-Dahani stood up, weeping and greatly distressed. The judge said to him: "You are a knowledgeable man and a traditionist. If you are upset by this word 'Rafidi', then disavow this doctrine, and then you will be among our brothers." Ammar replied to the judge: "By God, I did not weep and become distressed because you called me a Rafidi. Rather, my crying was both for you and for myself. As for my crying for myself, it was because you attributed a very noble status (being a Shi'a) to me, which I am not worthy of. You thought that I was a Rafidi, woe to you! Imam Sadiq (peace be upon him) said: 'The first to be called Rafidi were the magicians of Egypt who, after seeing the miracles of Moses (peace be upon him) and believing in him, abandoned Pharaoh and his way, and submitted to Moses (peace be upon him). Therefore, Pharaoh called them Rafidi.' So, a Rafidi is one who abandons all that God dislikes and performs God's commands. Who is like this at this time? Yes, my crying is because if God, Who is aware of my heart, looks and finds it not in harmony with such a noble name (being a Shi'a), He would then reproach me and say: 'O Ammar! Are you truly a Rafidi, meaning one who abandons falsehoods and performs obedience?' Consequently, with this claim, if God forgives me, my ranks will decrease, and if He does not forgive me, I will be subject to His punishment, unless the intercession of my Imams takes my hand and saves me. And as for my crying for you (O judge), it is because you attributed a great lie to me. If you called me by a name other than my own, which is the most noble of names, my heart is worried for you that you may be afflicted with severe divine punishment for this, and I fear for you if you place me in the lowest degrees of this name, how your body would endure the punishment of such a statement." When Imam Sadiq (peace be upon him) heard of Ammar's reply, he said: "If Ammar had sins greater than the heavens and the earth, they would be erased because of this reply, and God would increase his good deeds to such an extent that every atom of his good deeds would be a thousand times greater than the world" [22].
* It was reported to Imam Kadhim (peace be upon him) that a person was shouting in the market: "I am one of the pure Shi'a of the household of Muhammad (peace be upon him and his Purified family)! Who will buy these cloths from me for more (at a higher price)?" Imam Kadhim (peace be upon him) said: "He who knows his worth does not destroy himself. Do you know what this person is like? This person claims to be like Salman, Abu Dharr, Miqdad, and Ammar, and at the same time, in buying and selling, he cheats and shows his defective goods as sound and beautiful, and deceives customers with his smooth talk. Is this person like Salman, Abu Dharr, and so on? No, never. But why doesn't he say, instead of this claim (of being a Shi'a), 'I am one of the friends of the household of Muhammad (peace be upon him and his family), I love their friends and hate their enemies...'?" A similar incident occurred in the encounter of Imam Reza (peace be upon him) with a group of Shi'a in Khorasan, and Imam Jawad (peace be upon him) also made a similar statement to a man who claimed to be a Shi'a [23].
Footnotes
[1] Luhuf Sayyid ibn Tawus, p. 145. (O Shi'a of the household of Abu Sufyan...).
[2] Surah Al-Qasas, verse 15; Surah As-Saffat, verse 83.
[3] Although Abdullah ibn Saba was among the extremists, he was burned by order of Imam Ali (peace be upon him) and his ashes were scattered to the wind. (Bihar al-Anwar, vol. 41, pp. 214 and 215).
[4] Shawahid al-Tanzil, vol. 2, p. 357; Tafsir Jami' al-Bayan al-Tabari, vol. 29, under verse 7 of Surah Al-Bayyinah.
[5] Ibid., vol. 2, p. 362; Tafsir Ruh al-Ma'ani, vol. 30, p. 307.
[6] Ihtijaj al-Tabarsi, vol. 1, p. 210.
[7] Uyun Akhbar al-Ridha, vol. 3, p. 58.
[8] A'yan al-Shi'a, Irshad print, vol. 1, pp. 18 and 19.
[9] Surah As-Saffat, verses 83 and 84.
[10] Tafsir Safi, under verse 83 of Surah As-Saffat.
[11] Surah Ash-Shu'ara, verses 88 and 89.
[12] Tafsir Nur al-Thaqalayn, vol. 4, p. 405; Bihar al-Anwar, vol. 68, pp. 12, 13, and 18.
[13] Usul al-Kafi, vol. 2, pp. 236 and 237.
[14] Bihar al-Anwar, vol. 68, p. 164.
[15] Ibid., p. 153.
[16] Ibid., p. 164.
[17] Ibid., p. 82.
[18] Tanbih al-Khawatir (Majmu'ah Warram), p. 347.
[19] Bihar al-Anwar, vol. 68, p. 155.
[20] Ibid., p. 156.
[21] Ibid., p. 156.
[22] Bihar al-Anwar, vol. 68, pp. 156 and 157.
[23] Ibid., pp. 158, 159.
Strive with your wealth and your lives in the cause of Allah. That is better for you, if you but knew." (Surah At-Tawbah, verse 41)
Yes, and then the man came before Imam Baqir, peace be upon him. He said, "Praise be to Allah, in our city, your Shia are many." And the Imam, peace be upon him, looked at him, a meaningful look, and he said:
Are these that you speak of, these Shia of ours, do they do these things?
* Do the wealthy among them pay heed to the condition of their poor and needy, and do they attend to them?
* Do the great and benevolent among these you call Shia forgive the errors and mistakes of those who err, and do they show them clemency and pardon? (Or do they punish them manifold and torment them?)
* Do the people show brotherhood to one another?
And the man, when he heard these qualities, he was ashamed. And he answered no. A silence fell then. And the Imam, peace be upon him, said: Such people are not Shia. The Shia is one who acts upon what I have said.
The Qualities of the Shia
According to Imam Baqir, peace be upon him, the Shia possess these characteristics:
* The wealthy assist the poor and needy; whether it is obligatory aid like Khums, Zakat, and رد مظالم (redress of grievances), or voluntary charity.
* They overlook the faults of those who err; for example, if someone cuts us off while driving, or if our child or spouse makes a mistake.
* They are brothers to one another; how does a person treat his brother?
🌸 "Indeed, the believers are brothers." (Quran, Surah Al-Hujurat, verse 10)
If a society possesses these qualities, then we can say it is a Shia society. And that is how it is.
It speaks of the true Shia, and the teachings of Imam Sadiq (peace be upon him), as seen by Grand Ayatollah Makarem Shirazi. A deep well of words, it is, from a time in the past that many have listened.
And what does it say, this old text? It speaks of things. Of obedience, the need for it, to the Imams. And kindness, a gentle face, with all people. Of neighbors' rights, how they must be kept. And deeds, how they weigh in the scale of faith, so heavy. And then, a question hangs in the air, a whisper: Are we truly Shia, or just lovers of the Household of the Prophet?
The True Shia: A Matter of Being, Not Just Saying
To be Shia, it is a concept. Not light, no. It is full of meaning, and with it come responsibilities. One cannot simply say, "I am Shia," or "My parents were Shia," and so be it. No. It is more than just a claim. We have made this matter too simple, it seems. We think prayers and pilgrimages are enough. And yes, these are not without value, but to be Shia… it asks for more. It asks for sacrifice, for selflessness, for understanding, for piety. Many things.
The Imams, they have spoken. In their narrations, they laid out the conditions and qualities of the Shia. They set out duties. Many, many thousands of these sayings, these traditions, they come from the Sixth Imam, Ja'far ibn Muhammad al-Sadiq (peace be upon him). He was a key. He opened a door, a wide door, for the culture of Islam, especially the culture of the Household. So, we look to his words, as examples, to understand the marks of the true Shia.
Obedience to the Imams: A Divine Thread
Obedience to the Imams, their infallibility – these are old discussions, deep ones, in the science of theology, in Shia thought. For those who follow the Household, the Imams, they are not like scholars who guess and ponder, who might disagree. No. Their imamate, it is a covenant from God. A station given by Him. They speak God's true rulings, each one receiving it from the one before him, like a thread unbroken.
Imam Sadiq (peace be upon him) spoke to Hisham ibn Salim and Hammad ibn Uthman, and others. He said: "My words are my father's words, and my father's words are my grandfather's words, and my grandfather's words are Hussein's words, and Hussein's words are Hassan's words, and Hassan's words are the Commander of the Faithful's words, and the Commander of the Faithful's words are the Messenger of God's (peace be upon him and his Purified Family) words, and the Messenger of God's words are the word of God, the Almighty, the Majestic." A direct link, you see. From God, through them.
Many, they think that just claiming to be Shia, just loving the Prophet's Household, is enough for salvation. As if this claim makes them kin to the Imams, and they, in turn, have a special kinship with God, where things are done through favoritism. But no. The only bond between creature and Creator is obedience, the fulfilling of one's duty. Whoever obeys Him is closest. Whoever disobeys is furthest, no matter who they are.
The Household of the Prophet, they invite to God alone. They call to His obedience alone. They are guides, ships of salvation in this turbulent sea of worldly life. They are a manifestation of God's glory and generosity, for through His saints, God bestows the blessing of guidance upon people.
So, when we speak of the virtues of the Household, it's not just for saying or hearing. No. After knowing these virtues, one must make them a shining lamp for life's path. By acting upon them, in speech and in deed, then one becomes the best righteous person (a true Shia) of those holy ones.
Imam Ja'far al-Sadiq (peace be upon him) said: "Indeed, God, the Blessed, the Most High, has made our love and our guardianship incumbent upon you, and has made our obedience obligatory upon you. So, whoever is from us, let him follow us. For among our ways are: piety, and diligence, and returning trusts to the righteous and the wicked, and maintaining kinship ties, and honoring guests, and forgiving wrongdoers. And whoever does not follow us is not from us."
And there are many narrations from the Imams. They show that the deeds of people are presented to the Prophet and the infallible Imams each morning (or without mention of morning). They see these deeds. If there is disobedience, they are saddened. If obedience, they are happy.
Imam Sadiq (peace be upon him) also said about the infallible Imam: "When the imamate comes to him, God places a pillar of light for him, by which he sees what the people of every town do."
If we claim to love the Household, we must obey them and follow them. Otherwise, our love is not true. But this path, it is built on love. If you love, you naturally step towards God's obedience. Its difficulties, you embrace them. If you love the Imam of the Age, obeying his commands, fighting corruption and evil, becomes easy. Yes, love makes things easy.
A Good Face, A Good Heart: Kindness to All
Imam Sadiq (peace be upon him) told a friend to carry his message to all his Shia and lovers. He said: "I invite you to fear God, and piety, and striving for God, and truthfulness, and returning trusts… and good behavior with other Muslims. And if any of you has piety in his religion, speaks truthfully, returns trusts, and has good morals with people, they will say: 'This is Ja'fari.' And that will make me happy. And they will also say: 'This is the manners of Ja'far ibn Muhammad.'"
The Rights of Neighbors: Close as Family
The least right a person has over another is to not harm them. And the neighbor, too, must be safe from harm from another neighbor. A neighbor's right is like the right of close kin. For each neighbor has a right greater than the common bond of Islamic brotherhood. Whoever falls short in his right, whoever harms him, is a sinner, a transgressor. So, Imam Sadiq (peace be upon him) said: "The neighbor is like oneself; he should not be harmed or wronged."
And he also said: "Maintaining kinship ties and good neighborliness make cities prosperous and increase lifespans."
Good neighborliness is not just about not causing trouble. It is about helping them in their troubles. And if they cause trouble, dealing with it gently. Surely, if everyone followed this Islamic command, a wave of love and friendship would spread across all cities and towns.
Prosperity of a city comes from good relations between people and neighbors, not just green spaces. And the prosperity of a mosque is in worship, not just its walls. And when one is free from the troubles of a neighbor, one's spiritual pressures lessen, leading to a longer life. And perhaps even one's livelihood increases.
Alas, today, neighbors often know nothing of each other. Sometimes, after twenty years, two neighbors do not even know each other's names. Do we know how our neighbors live? Do we know how they break their fasts, or eat their pre-dawn meals? Do we know the state of our relatives and acquaintances? If, God forbid, the answer is no, can we truly claim to be Shia?
The Weight of Deeds: Faith in Action
Islam is a religion of action. We usually define it as confession by tongue, belief in the heart, and action according to the pillars of the clear religion. We place one-third of it as action. But in a tradition from Imam Sadiq (peace be upon him), he was asked: What is the best deed in the sight of God? He replied that God accepts nothing without it. The narrator asked what it was. He said: "Faith in God, who has no partner, and there is no god but Him." Then he was asked about faith, if it is words and deeds, or just words. The Imam replied: "Faith is all action, and words are part of that action." Meaning, a person's faith is revealed in their actions. Action is a very good measure of faith. And if there are words, they are a part of the action.
Just speaking, it is not an honor. It does not raise a person to high ranks. But words followed by action, speech that leads to good and pleasing deeds, that is valuable. This is a general rule, applying everywhere. Especially in claiming to be Shia, in speaking of love, of burning passion for the Household. If it does not lead to abandoning sins and performing worship and obedience, then it surely has no value. It does not place us among the true Shia of the infallible ones.
A Final Thought: Shia or Lover?
A nation that claims its religion is Ja'fari Shia, given these narrations, must hope even more. It must understand that being Shia requires much effort. Let us not be like that group who claimed to be Shia, but when Imam Ali (peace be upon him) looked closely at their faces, he said: "Why do I not see the marks of the Shia upon you?" Because being a lover is easy, but being Shia is difficult. We are at the beginning of the path. We must ask the infallible Imams for help to become Shia. We must try to maintain that connection, and have those marks and qualities within us.
The hadith from Imam Reza (peace be upon him)
Imam Reza's (PBUH) Letter to Fadl ibn Sahl
Imam Reza (PBUH) said in his letter to Fadl ibn Sahl:
"Indeed, among their [the Imams', peace be upon them] religious practices are: piety, chastity, truthfulness, righteousness, diligence, returning trusts to both the righteous and the wicked, prolonged prostration, night worship, avoiding forbidden acts, awaiting relief with patience, good companionship, good neighborliness, doing good deeds, refraining from causing harm, cheerfulness, sincere advice, and mercy for the believers."
Original Text (Arabic):
امام رضا علیه السلام ـ فی کِتابِهِ لِلفَضلِ بنِ سَهلٍ ـ : إنَّ مِن دینِهِم [أیِ الأَئِمَّةِ علیهم السلام] الوَرَعَ وَ العِفَّةَ ، وَ الصِّدقَ وَ الصَّلاحَ وَ الاِجتِهادَ، و أداءَ الأَمانَةِ إلَی البَرِّ وَ الفاجِرِ ، و طولَ السُّجودِ ، وَ القِیامَ بِاللَّیلِ ، وَ اجتِنابَ المَحارِمِ ، وَ انتِظارَ الفَرَجِ بِالصَّبرِ،
و حُسنَ الصُّحبَةِ ، و حُسنَ الجِوارِ ، و بَذلَ المَعروفِ ، و کَفَّ الأَذی، و بَسطَ الوَجهِ ، وَ النَّصیحَةَ ، وَ الرَّحمَةَ لِلمُؤمِنینَ.
Reference:
Tuhf al-Uqul, page 416
To Ali ibn Musa al-Ridha (peace be upon him) regarding the succession. His doorkeeper entered and said, "There are some people at the door who are seeking permission to meet you. They say: 'We are the Shia of Ali (peace be upon him)...'"
"Indeed, his (Ali's) true Shia are Hassan and Hussein, Abu Dharr, Salman, Miqdad, Ammar, and Muhammad ibn Abi Bakr, those who never disobeyed any of his commands... So, if you were to say that you are his lovers and his friends, and friends of his friends, and enemies of his enemies, I would not deny your claim." (1)(2)
When Ma'mun handed over the succession to Imam Reza (peace be upon him), the Imam's servant came into his presence, sought permission, and said: "There are some people standing behind the door who are seeking your permission to meet you, and they say they are the Shia of Ali (peace be upon him)..."
(The Imam (peace be upon him) did not grant them permission. They continued to come for two months, but the Imam did not allow them to meet him. On the last day, they told the servant to convey to the Imam (peace be upon him) that when they return to their homeland and people ask them if they visited the Imam during their two-month stay in Tus, and they say the Imam did not grant them permission, they will lose all respect. The servant conveyed their message to the Imam (peace be upon him), and the Imam granted them permission to meet. When they entered the chamber, the Imam did not allow them to sit. They pleaded: "O Son of the Messenger of Allah (PBUH)! What have we done that you are treating us this way?!" The Imam (peace be upon him) replied: "You consider yourselves the Shia of Ali (peace be upon him), while the true Shia of Ali are Imam Hassan, Imam Hussein (peace be upon them), Abu Dharr, Salman, Miqdad, Ammar, and Muhammad ibn Abi Bakr, who did not disobey any of Imam Ali's (peace be upon him) commands (and did not do what he forbade. However, you contradict the Imam in most of your actions, and you show laxity and shortcomings in many of your duties and in the rights of your religious brethren. You abandon Taqiyyah where it is obligatory and practice it where it is not)."
"If you were to say that you are his lovers and his friends, and friends of his friends, and enemies of his enemies, I would accept your statement." (They replied: "We repent." When they said this, the Imam instructed the servant to host them.)
Explanation of the Hadith
This hadith is truly significant. We claim to be the Shia of Ali ibn Abi Talib (peace be upon him), yet those who came to meet the Imam were better than us. This indicates that this claim is a weighty one. Imam Sadiq (peace be upon him) states regarding the qualities of the Shia:
"Indeed, my companions are those who possess intense piety, fear the punishment of Allah, and hope for the reward of Allah. These are my companions."
Piety (Taqwa) is a stage that involves great abstinence (Wara'), because Taqwa means avoiding sins, and Wara' means avoiding doubtful matters. Imam Sadiq (peace be upon him) says: "My companions fear God to the utmost limit of abstinence and fear, and they hope for divine recompense, and they are obedient to His command from head to toe."
We often take the claim of being a Shia lightly, thinking that through intercession, visitation, and prayers alone, we are Shia. No one minimizes the importance of intercession and visitation, but being a Shia also requires other matters such as sacrifice, altruism, knowledge, and piety, among others.
Our entire lives—in our homes, markets, offices, celebrations, travels, and residences—should emanate the fragrance of Wilayah (guardianship).
It is essential to properly observe the Wilayah mentioned in the statement of Imam Reza (peace be upon him), and as the Imam (peace be upon him) said, those who make false claims should repent. We should also do the same, starting with ourselves and our homes, because merely claiming to be a Shia of Ali (peace be upon him) is not enough.
References
* Bihar al-Anwar, Volume 65, Page 157.
Al-Ghaybah by Al-Nu'mani
From Ahmad b. Hawdhah, from Al-Nahawandi, from Abdullah b. Hammad, from a man, from Abu Abdillah (عليه السلام - peace be upon him) that some of his companions entered upon him. One said to him, "May I be sacrificed for you, by Allah, I love you and I love whoever loves you. My master, how numerous are your Shia (followers)?"
He (Abu Abdillah) said, "Mention them."
The man replied, "Many."
He said, "Can you count them?"
The man said, "They are more than that."
Abu Abdillah (عليه السلام) then said: "If the described number, three hundred and a few more, were complete, then what you desire would come to pass. But our Shia are those whose voice doesn't extend beyond their hearing, nor their animosity beyond their body. They do not excessively praise us, nor do they dispute with a ruler on our behalf. They do not sit with one who finds fault with us, nor do they speak ill of us. They do not love one who hates us, nor do they hate one who loves us."
I (the narrator) asked, "Then what should I do with these differing Shia who claim to be Shia?"
He replied, "Among them is distinction, and among them is purification, and among them is replacement. Years will come upon them that will diminish them, swords will kill them, and disagreements will scatter them. Indeed, our Shia are those who do not bark like dogs, nor are they greedy like ravens, nor do they beg people with their hands, even if they die of hunger."
I said, "May I be sacrificed for you, where can I find those described with these qualities?"
He said, "Seek them in the far corners of the earth. Those whose lives are rough, whose homes are transient. Those who, if they are present, are not recognized; if they are absent, they are not missed; if they are sick, they are not visited; if they propose, they are not married; and if they die, their funeral is not attended. These are the ones who show solidarity with each other in their wealth, and visit each other in their graves. Their desires do not differ, even if their countries differ."
And it is also narrated:
From Muhammad b. Hammam, from Humayd b. Ziyad Al-Kufi, from Al-Hasan b. Muhammad b. Sama'ah, from Ahmad b. Al-Hasan Al-Maythami, from Ali b. Mansur, from Ibrahim b. Mahzam, from his father, from Abu Abdillah (عليه السلام) similar to the above, except that he added to it:
"And if they see a believer, they honor him; and if they see a hypocrite, they shun him. And at the time of death, they do not panic. And in their graves, they visit each other."
End of Hadith
(1) Explanation: In Al-Qamus, thalaba yathlubuhu means to blame and find fault with him. The explanation of the rest of its parts has already passed.
These are the traits of the Shia. It is a way of being, a quiet understanding, deep within.
Our Shia, they are the ones who spend on each other, out of love, a quiet flow. They love each other, and they meet, to keep our faith alive, a steady light. Their way is this: when anger comes, they do no wrong to anyone, no harshness. When they are well-off, they do not waste, no extravagance. They are a blessing for their neighbour, a quiet grace. And for their companions, a body of peace, always. (From Kafi 2, page 236/24, a narration from Abu al-Miqdam, from al-Baqir (peace be upon him); Khisal, page 397/154; Sifat al-Shia 91/23; Tuhf al-Uqul, page 200; Mishkat al-Anwar, page 6; al-Tamhis 69/68/168; Sharh al-Akhbar 3, page 504/1449).
Imam Ali (peace be upon him) said: Our Shia, they know God, truly. They act according to His command, a quiet doing. They are people of virtue, and they speak the truth, always. Their food is just enough, what is needed. Their clothes are simple, moderate. Their walk is humble, a quiet step. They look like the sick, or those confused, but they are not. The greatness of the Lord, and the glory of the Divine Kingdom, it makes them this way, makes their hearts restless, and their senses fly away. Then, when awareness returns, they rush to good deeds, a quiet striving. They are not pleased with little deeds, and they do not see many deeds as too much. (From Matab al-Sail, page 54, a narration from Nawf al-Bika’i).
Nawf ibn Abdullah al-Bakali said: One day, Imam Ali (peace be upon him) said to me, "Nawf, we were created from a pure essence, so when the Day of Judgment comes, we will be joined with it."
And I asked, "Master, please describe the qualities of your Shia." And he wept. And then he said, "Nawf, our Shia, they are people of reason, knowing God and God’s faith. They act according to God’s obedience and command, guided by divine love. They are worshippers, of a detached spirit, their faces pale from waking in the night, their eyes sunken from weeping, their lips dry from the remembrance of God, their bellies hollow from fasting. Knowledge of God appears on their faces, and the fear of God is clear in their countenances. They are lamps in the darkness, and a fragrant garden in the worst of environments…
Their weaknesses are hidden, and their hearts are grieved. Their souls are chaste, and their needs are few. Their souls are always in sorrow and hardship, and people are always at ease and comfort because of them. They are people of intellect and wisdom, truly noble, who escape with their faith preserved. When they are present in gatherings, no one recognizes them, and when they are victorious, no one seeks them. These are our pure-hearted Shia, our revered brothers. Oh, how I long for them!" (From Amali Tusi (r), 176/1189).
Muhammad ibn al-Hanafiyyah said: When the Commander of the Faithful (peace be upon him) returned to Basra after the Battle of Jamal, Ahnaf ibn Qays invited him to a meal, prepared food, and invited his companions. When he arrived, he said, "Ahnaf, call my companions." Ahnaf saw that a group was with him, like…
Ahnaf asked, "Master, what has happened to them? Have they not eaten, or has the fear of war made them like this?"
He said, "Ahnaf, it is not so. God loves those who worship Him in this world as if they have seen the horrors of the Day of Judgment, and have prepared their souls for its hardships." (From Sifat al-Shia 118/63).
Imam al-Sadiq (peace be upon him) said: Test our Shia in three ways: how much they observe the times of prayer, how well they guard our secrets from enemies, and how much they sympathize with their brothers in their wealth. (From Khisal 103/62; Rawdat al-Wa’izin, page 321; Mishkat al-Anwar, page 78; Qurb al-Isnad 78/253).
Imam al-Sadiq (peace be upon him) said: Remember that the Shia of Ja’far (peace be upon him) ibn Muhammad (peace be upon him) are only those whose stomachs and sexual desires are chaste, who work hard, who act for the Lord, hoping for His reward and fearing His punishment. If you see such individuals, then know that these are our Shia. (From Sifat al-Shia 89/21; Kafi 2, page 233/9; Khisal 296/63, a narration from Mufaddal ibn Umar).
Imam al-Sadiq (peace be upon him) said: Our Shia are those who do good deeds, and refrain from evil deeds. Their good deeds are clear, and they hasten to good deeds to attain the mercy of their Master. These are the ones who are from us, their return is to us, and their abode is our dwelling place, wherever we may be. (From Sifat al-Shia 95/32, a narration from Mus’adah ibn Sadaqah).
Imam al-Sadiq (peace be upon him) said: Our Shia are people of piety and striving. They are loyal and trustworthy. They are people of asceticism and worship. They pray fifty-one rak’ahs in a day and night (17 rak’ahs obligatory, 34 rak’ahs supererogatory). They stand in prayer at night, and fast during the day. They pay the zakat on their wealth, perform the Hajj to the House of God, and abstain from all that is forbidden. (From Sifat al-Shia 81/1, a narration from Abu Basir).
Imam al-Sadiq (peace be upon him) said: Our Shia are known by different qualities: generosity, spending wealth on their brothers in faith, and fifty-one rak’ahs of prayer in a day and night. (From Tuhf al-Uqul, page 303).
Imam al-Sadiq (peace be upon him) said: Our Shia are of three kinds: 1) Those who truly love, these are from us. 2) Those who use us for their adornment, for them we are certainly a cause of adornment. 3) Those who gain worldly wealth through us, such individuals will always remain poor. (From Khisal 103/61; I’lam al-Din, page 130, a narration from Mu’awiyah ibn Wahb; Rawdat al-Wa’izin, page 321; Mishkat al-Anwar 78).
Imam al-Sadiq (peace be upon him) said: People have divided into three groups concerning us. One group loves us and awaits our قائم (Qa’im), so that through us they may gain the world. These people preserve our words but are negligent in our actions. Soon God will cast them into Hellfire.
Another group loves us, listens to our words, and is not negligent in action, but their purpose is only the acquisition of worldly wealth. So God will fill their stomachs with the fire of Hell and inflict hunger and thirst upon them.
The third group loves us, preserves our sayings, obeys our command, and does not go against our actions. These are the ones who are from us, and we are from them. (From Tuhf al-Uqul 514, a narration from Mufaddal).
Imam al-Sadiq (peace be upon him) said: A man expressed his love for the Ahl al-Bayt (peace be upon them). So he (the Imam) asked, "What kind of our friends are you?" The man remained silent. Then Sudayr said, "Master, how many kinds of your friends are there?" He replied, "Our friends are of three classes.
* That class which loves us outwardly but does not love us inwardly. 2) That class which loves us inwardly but does not express it outwardly. 3) That class which loves us in all circumstances." This third class is the highest, and the second class, which loves us outwardly, acts like kings whose tongues are with us but whose swords are raised against us; this is the lowest class. And the third type, where there is inward love, even if it is not expressed outwardly, these are the lovers of the middle class… By my life, if these people truly love us inwardly and only do not express it outwardly, then they fast during the day, and pray during the night. The effects of detachment from the world will appear on their faces, and they will be completely submissive and accepting.
The man said, "I am your lover in every respect, outwardly and inwardly…" He said, "The signs of such lovers of ours are defined." The man asked, "What are those signs?" He replied, "The first sign is that they have complete knowledge of the oneness of God, and they uphold His signs firmly." (From Tuhf al-Uqul, page 325).
Here are the characteristics of Shia as described in the provided references in Mizan al Hikmat:
Characteristics of Shia
3421. Imam Ali (peace be upon him) to Nawf al-Bakali:
Imam Ali (peace be upon him) asked Nawf al-Bakali, "Do you know, O Nawf, who my Shia are?" Nawf replied, "No, by God, I do not." The Imam said, "My Shia are those whose lips are dry (from the remembrance of God), whose stomachs are sunken (due to fasting), upon whose faces the sign of devoutness is apparent. They are monks by night and lions by day."
(Bihar al-Anwar: 78 / 28 / 95)
3422. Imam Hasan (peace be upon him) in response to a man who said, "I am one of your Shia":
Imam Hasan (peace be upon him) said, "O servant of God, if you are obedient to our commands and prohibitions, then you have spoken truthfully. But if you are otherwise, then do not add to your sins by claiming a noble status to which you do not belong. Do not say, 'I am one of your Shia,' but rather say, 'I am one of your supporters (mawālī) and lovers (muhibbīn), and one who bears enmity towards your enemies.' In this way, you will be in goodness and your end will be good."
(Tanbih al-Khawatir: 2 / 106)
3423. Imam Baqir (peace be upon him):
Imam Muhammad Baqir (peace be upon him) stated, "Our Shia are none other than those who fear God and obey Him. They are known only by their humility (tawāḍuʿ), reverence (takhashshuʿ), fulfillment of trusts (adā' al-amānah), and frequent remembrance of God (kathrat dhikr Allāh)."
(Tuhaf al-Uqul: 295)
3424. Imam Sadiq (peace be upon him):
Imam Ja'far Sadiq (peace be upon him) said, "Indeed, the Shia of Ali are those who keep their stomachs and private parts chaste (from unlawful things), strive intensely, work for their Creator, hope for His reward, and fear His punishment. When you see such people, then know that those are the Shia of Ja'far."
(Al-Kafi: 2 / 233 / 9)
3425. Imam Sadiq (peace be upon him) also said:
Imam Ja'far Sadiq (peace be upon him) advised, "Test our Shia in three ways:
* At the times of prayers, how they observe them.
* Regarding our secrets, how they safeguard them from our enemy.
* Concerning their wealth, how they show empathy to their brethren through it."
(Bihar al-Anwar: 83 / 22 / 40)
3426. Imam Sadiq (peace be upon him) further stated:
Imam Ja'far Sadiq (peace be upon him) explained, "Our Shia are those who have four eyes: two in the head and two in the heart. Know that all creation is like this, except that Allah, the Mighty and Majestic, has opened your eyes and blinded their eyes."
(Al-Kafi: 8 / 215 / 260)
Based on the provided references from Imam Jafar Sadiq (peace be upon him) and Imam Musa Kazim (peace be upon him), the following individuals are not considered Shia:
Those Who Contradict in Actions
According to Imam Jafar Sadiq (peace be upon him):
* "He is not our Shia who professes with his tongue but contradicts us in his actions and traditions." (Bihar al-Anwar: 68/164/13)
This emphasizes that true adherence goes beyond verbal declaration and requires aligning one's conduct with the teachings of the Imams.
Those Who Disobey and Misinterpret
Imam Jafar Sadiq (peace be upon him) also states:
* "Some people claim that I am their Imam, but by God, I am not their Imam. May God curse them. Whenever I keep something veiled, they expose it. I say: such and such, and they say: he only means such and such. I am only the Imam of those who obey me." (Bihar al-Anwar: 2/80/76)
This highlights that those who disregard the Imam's guidance, misinterpret his words, or act disobediently are not considered his true followers.
Those Who Deny Core Beliefs
Imam Jafar Sadiq (peace be upon him) clearly outlines four specific denials that disqualify someone from being Shia:
* "He is not our follower who denies four things: 1. The Ascension (Miraj), 2. The questioning in the grave (by Munkar and Nakir), 3. The creation of Paradise and Hell, and 4. Intercession (Shafa'at)." (Bihar al-Anwar: 69/9/11)
Those Who Lack Care for the Poor
When asked about the state of his faithful brothers, Imam Jafar Sadiq (peace be upon him) questioned a man about the interaction between the rich and the poor:
* "How much do their rich visit their poor?" The man replied, "Very little."
* "How much do their rich associate with their poor Shia?" The man replied, "Very little."
* "How much do their rich help their poor from their wealth?" The man replied, "You are asking about qualities that are very rare among our people."
* The Imam then said, "Then how do you claim that these are our Shia?!" (Al-Kafi: 2/173/10)
This implies that a lack of social responsibility, compassion, and support for the less fortunate among the rich disqualifies them from being considered true Shia.
Those Whose Hearts Do Not Fear God in Solitude
Finally, Imam Musa Kazim (peace be upon him) states:
* "Our follower, the Shia, is not one who is in solitude and whose heart does not fear God." (Basa'ir al-Darajat: 247/10)
This emphasizes the importance of inner piety and the fear of God even in private moments.
In summary, being a true Shia involves not just verbal affirmation but also aligning one's actions with the Imams' teachings, obeying their guidance, upholding core beliefs, demonstrating compassion and support for the less fortunate, and maintaining a conscious fear of God.
Categories of Shias
3432. Imam al-Baqir (peace be upon him) said: "Our Shias are of three types: a type that devours people through us, a type like glass that gossips [reveals secrets], and a type like pure red gold, which increases in quality every time it is put into the fire."
(Bihar al-Anwar: 78/186/24)
3433. Imam Ja'far al-Sadiq (peace be upon him) said: "The followers are three:
* A loving and devoted friend; he is from us.
* One who adorns himself through us, and we are an adornment for whoever adorns himself through us.
* One who devours people's wealth through us and in our name; and whoever devours people's wealth through us will remain poor."
(Al-Khisal: 103/61)
Avoid Shi'i Extremism (Ghuluww)
3434. Imam al-Baqir (peace be upon him) said: "O community of Shi'a! O Shi'a of the Household of Muhammad! Be the middle cushion (al-numruqat al-wusta) to which the extremist (al-ghali) returns and the follower (al-tali) joins."
A man from the Ansar named Sa'd asked him: "May I be sacrificed for you, who is the extremist (al-ghali)?"
He replied: "They are a people who say things about us that we do not say about ourselves. Such people are not from us, nor are we from them."
Sa'd then asked: "So, who is the follower (al-tali)?"
He replied: "They are those who seek goodness, and goodness reaches them, and they are rewarded for it."
(Al-Kafi: 2/75/6)
Here's the information about the status of Shias on the Day of Judgment, with references as much as possible:
The Status of Shias on the Day of Judgment
3437. The Messenger of Allah (PBUH) said:
"On the Day of Judgment, pulpits of light will be placed around the Throne for my Shias and the Shias of my Ahl al-Bayt who are sincere in our Wilayah. Allah Almighty will say: 'Come, My servants, to Me so that I may bestow My grace upon you, for you suffered greatly in the world.'"
(Reference: Uyun Akhbar al-Ridha, vol. 2, p. 60, no. 232)
3438. From him (PBUH), when Ibn Abbas asked him about the words of Allah Almighty:
"وَ السّٰبِقُوۡنَ السّٰبِقُوۡنَ ﴿۱۰﴾ اُولٰٓئِکَ الۡمُقَرَّبُوۡنَ ﴿۱۱﴾"
(Meaning: "And the foremost, the foremost. Those are the nearest [to Allah].")
He (PBUH) said: "Gabriel (peace be upon him) told me that this refers to Ali and his Shias/followers. They are the foremost to Paradise, brought near to Allah through the honor He has bestowed upon them."
(Reference: Amali al-Tusi, p. 72, no. 104)
The Virtue of the Shia
3419. Imam Ali (peace be upon him) said: When I complained to the Messenger of Allah (peace be upon him and his family) about people's envy towards me, he said: "O Ali, the first four to enter Paradise will be me, you, Hasan, and Husayn. Our descendants will be behind us, our lovers will be behind our descendants, and our followers (Shia) will be on our right and left."
(Al-Irshad: 1/43)
3420. Imam Muhammad al-Baqir (peace be upon him) said: When Umm Salama, the wife of the Prophet (peace be upon him and his family), was asked about Ali ibn Abi Talib (peace be upon him), she said: "I heard the Messenger of Allah (peace be upon him and his family) say: 'Indeed, Ali and his Shia are the successful ones.'"
(Al-Irshad: 1/41)
It begins, and it is a knowing, a true knowing, of God. The Commander of the Faithful, Ali, peace be upon him, speaks of it. After he spoke of why man was made, and why worship was commanded, and why God asks for obedience, he placed his hand on Hammam’s shoulder. And he said:
“Oh, you who ask about the Shia of the Household, those from whom God has taken away all impurity, and purified them in His Book, with His Prophet, a thorough purification – they are the knowers of God, those who act upon God’s command, the people of virtues and excellences.”
It is said, what we have seen, that the narration of Nawf al-Bakali, where the qualities of the true Shia are named, it is like the Sermon of the Pious. Except for the beginning, which is there in the narration but not in the Sermon of Hammam, almost ninety percent of the things said in the sermon about the pious are here, as the qualities of the Shia. At the very start, when he introduces the true Shia, he names three main qualities, and these three are the core, the center, of all others. The other qualities are just the details, the results, the signs of these three. These three are: true knowledge of God, and then, flowing from that, acting on His commands, and then, having virtues and noble traits and high stations.
We have spoken before, in other discussions, often, especially when we looked at and explained the Whispered Prayers of the Knowers, which is the twelfth of the fifteen whispered prayers of Imam Sajjad, peace be upon him. We spoke then of gnosis and the knowledge of God, and how their meanings are shared. We will not speak of those things again now. Instead, we wish to look at this matter of gnosis and the knowledge of God from another side. What does it mean, this gnosis, this knowledge of God? And when one gains it, what specialness, what quality, does one get? And how does this gnosis affect man’s happiness, his perfection?
It is almost as if people, in their common understanding, see the mystic, the عارف, as the same as the poet. They put poets and mystics in the same line. They think these are people with a special taste, a special gift, who speak poetry, or special chants, or ecstatic utterances, or words full of riddles, things vague and unclear that others do not grasp. But this meaning of a mystic, it is certainly not what the Commander of the Faithful, peace be upon him, means. And it is not a sign of the Shia. Because most who become mystics in this sense are not Shia at all. And those for whom this meaning of mystic holds, they are found among the Sunnis and among the Shia. And besides, just speaking poetry, or singing ghazals, that in itself is no specialness.
The judgment of most people, their understanding, when they call someone who speaks poetry and acts in special ways a mystic, it is because they do not pay enough attention, they are careless, they do not know true gnosis. True gnosis means a true and real knowledge of God. And the foremost of the true knowers are the Household, peace be upon them. And after them, their students. Only from this flowing spring of pure monotheistic knowledge can true gnosis be reached. So, those who wear special clothes, and the Sufi-like groups, they are by no means true knowers. Yes, some of the real and true mystics used to wear a special garment or hat. And now, those who have no share of true gnosis wear the same clothes and hats. Because of this similarity, common people call them mystics. It is like how one of the signs of jurists is wearing a turban. But it is not that everyone who wears a turban is a jurist and a scholar. An uneducated person might also wear a turban. So, not everyone who pretends to have gnosis, and speaks poetry, and uses mystical terms, or shows special behaviors, is the kind of mystic that the Commander of the Faithful, peace be upon him, spoke of. What he meant by the knowers, it is not those who are known as mystics by common people. Rather, he meant those who have reached the truth of gnosis, and truly know God.
The Place of Knowing God and Its Priority Over Other Virtues
Another question is, what is the place and importance of knowing God? And how does it relate to other virtues? Some virtues are important and respected for all humans, not just for Muslims or Shia. One such virtue is truthfulness. The nature of all humans desires it, and all praise it. In our narrations, too, the Shia are advised to be truthful and honest, and it is named as one of the qualities of believers and the religious. As the Commander of the Faithful, peace be upon him, says: "Indeed, the religious have signs by which they are known: truthfulness in speech, fulfilling trusts, and keeping promises..."
Among the virtues are trustworthiness, respecting the rights of others, justice (especially for those who bear the burden of governing people), and courage. Is the knowledge of God in the same rank as these virtues, having no special distinction or superiority over them? Does it mean that if a Shia has one of these virtues, he has a degree of Shiism and is considered a true follower of the Household, peace be upon them? If someone is truthful and acts rightly, is he considered Shia because he has a degree of the Shia’s qualities, even if he has no knowledge of God? So, we must understand the relationship of knowing God with other virtues.
Indeed, knowing the virtues and qualities that are listed in the words of the great religious figures, including the Commander of the Faithful, peace be upon him, for the Shia, is so that we who claim Shiism may become like the true Shia, and have enough motivation to attain those qualities. Is it enough to be motivated to gain knowledge of God just because it is listed as one of the qualities of the Shia in the words of the Commander of the Faithful, peace be upon him? If we do not grasp the distinction and superiority of the knowledge of God over other qualities, this quality will be placed in the same rank of importance as other virtues for us. And just as we do not pay attention to other qualities, we will not pay attention to this quality either.
This is while the quality of divine gnosis has a special place among the perfections and qualities of believers and Shia. It is prior to them, and it strengthens other qualities. This is why the Imam places it at the forefront of the qualities of the true Shia, and after it, he mentions acting upon divine commands and duties. This is because the knowledge of God is woven like a rope into all virtues and perfections. And without it, no true virtue or perfection is realized.
The Meaning and Levels of Knowing God
So, the first question is, what place does knowing God have among other virtues, and what role does it play in human development and in being truly Shia? The second question is, how is true knowledge of God attained? The third is, what effect does the knowledge of God have on human life?
Before we answer these questions, let us look at the concept of knowing God. There is no doubt that Shia and Sunni, and followers of other monotheistic religions, believe in God, and they have a concept and image of God in their minds. Without doubt, this level of knowing God cannot be the example of knowing the Lord in Ali’s words, peace be upon him, which is considered a quality of the true Shia. For every monotheist, every Muslim and believer, before accepting any religion, including Islam, must have reached this level of knowing God. They must know that there is a God who is living, knowing, and powerful, who created the world, and who manages and administers the world. Until someone knows that there is a God, they cannot be a monotheist. And this initial knowledge of God is possessed by all followers of monotheistic religions.
A higher level of knowing God is attained when a person knows God with all His positive and negative attributes, and the attributes of His essence and actions, and believes in the oneness of God’s attributes with His essence. Without doubt, this level of knowing God does not greatly affect human behavior, and cannot be the example of the knowledge that the Imam considers among the prominent qualities of the true Shia. When someone knows God and His attributes, and confesses that God’s attributes are His very essence, has he become Shia?
The knowledge that affects human behavior and transforms human life goes beyond learning some concepts and proofs about monotheism. And learning them does not necessarily lead to behavioral change. This knowledge, which is one of the special qualities of the true Shia and the foundation of human perfection and elevation, is the knowledge of one’s relationship with God. It is knowing what relationship God has with him and the world. And also knowing how his relationship with God should be, and what duties he has in his servitude to Him.
Undoubtedly, understanding and believing in the absolute poverty of creatures and the absolute richness of God, and the undisputed sovereignty of God’s will and desire over the universe, and the kind of relationship we, as utterly needy servants, should have with God, is not attained by receiving some concepts about God and His positive and negative attributes. There are those who have knowledge of God, and can explain its proofs very well, but this knowledge does not go beyond conceptual and acquired understandings, and it does not affect their behavior, nor does it strengthen their faith. Perhaps some believe in the existence of God, but in practice, they consider themselves independent of God and do not understand their connection and dependence on Him. When they are told to worship God and strive to fulfill divine duties, they reply, "We have accepted God and we love Him, but we want to live as we see fit."
Everyone believes that God is present everywhere. Even if you ask a primary school child where God is, they will say: God is present everywhere. But how much does this level of knowledge affect our behavior? If we truly see God as present, why do we behave before Him in ways we would not before a three-year-old child? Why are we not ashamed of doing certain things? It becomes clear that we say with our tongues that God is everywhere, but this knowledge and claim have not formed a belief that affects our behavior and personality. All of us say that everyone’s sustenance is in God’s hands, but this is mere politeness, and we do not believe that God provides our sustenance. If we truly believe that sustenance is in God’s hands, why do some seek wealth through lies and deception? Why do they violate the rights of others and cheat each other in transactions?
He who truly believes that God is the Provider of sustenance will not seek wealth through unlawful means. If we believe that God is the Provider, why do we not pay the divine rights on our wealth? Why do we not pay the khums and zakat on our wealth? We do not pay khums and zakat because we do not want our sustenance and wealth to decrease, and we want to use more of our wealth. According to what has been said, and also what is stated in narrations, paying khums and zakat and other obligations and rights on wealth expands human wealth and insures it. We have also experienced that paying khums and zakat blesses human wealth. Nevertheless, some are unwilling to pay the divine rights on their wealth, or they pay khums grudgingly and with difficulty, or they confer favor upon the one who receives khums and zakat, and feel that they have helped him. These shortcomings are because our words and the concepts of religion in our minds have only reached the surface of our minds, and have not penetrated into the depths of our belief. It is like a wave that covers the surface of the water and has no effect on the underlying layers of the water.
True Knowledge: Influencing Human Behavior
Knowledge that affects human behavior and has behavioral repercussions is that which has penetrated the depths of the human heart. The deeper this knowledge, the more it affects the quantity and quality of actions. Therefore, experts who distinguish right from wrong and the quality of actions can determine the level of people’s knowledge from the way they behave. One who truly knows God, his worthy and God-pleasing actions will increase in quantity and improve in quality. Now, if someone believes that God rewards human actions, would he be willing to do something useless that has no benefit? Would he be willing to spend his greatest possession and capital, which is his life, in vain? A life, even if a single moment of it is spent in worship or saying a single takbir or praising God, gains such value and worth that it cannot be measured by material scales.
One who instead of worshiping and remembering God, engages in joking, telling jokes, and ridiculing others, and says things or does actions that are not only useless but harmful, has not known God. When a person does not believe that God rewards or punishes every action, and does not believe that God is the Master of the Day of Judgment, and that in the Hereafter our actions will be accounted for, and none of our actions are hidden from God, he does not guard his actions and behavior.
So, the most prominent quality of the Shia is a knowledge that has penetrated the depths of the human heart, and he believes it, and its result and effect appear in human behavior. That is why the Commander of the Faithful, peace be upon him, after mentioning the knowledge of God as the first and most prominent quality of the true Shia, lists their second quality as acting upon divine duties and commands. Indeed, this quality is a behavioral reflection of the first quality. One who sins may have reached a level of knowledge of God, but he does not have true knowledge. One who is a Knower of God does not sin. The prominent existential quality of such a person is the knowledge of God, and his whole being is filled with the gnosis of God. With this level of knowledge, he not only does not sin, but no vain act emanates from him, and all his attention is on God. He considers everything to be the effects of God, and looks at everything from the perspective that it is connected with God.
We must strive to reach a level of knowledge and belief in God that is reflected in our behavior. For knowing God and His attributes has requirements that we must adhere to in practice. If someone considers a person great and respected, he considers it necessary to honor him. For everyone, with any value system, respects those who have worldly, scientific, or spiritual status, in proportion to that system. Is it possible for a person to show light acts before a highly respected personality whose respect he considers necessary; to laugh loudly before him; to shout; or to perform childish movements? Doing such behaviors indicates not knowing the position of that person and disrespecting him. A person should speak and behave with politeness and respect before a great and respected personality. For honoring others and showing them respect has effects that are revealed in behavior and the way they are treated.
The true Shia, who are knowers of God, the requirements and effects of their knowledge appear in their behavior and actions. And all their qualities are a reflection of their level of knowledge of God and stem from it. For when we look carefully at the qualities that the Commander of the Faithful, peace be upon him, listed for the Shia, we realize that the core of all of them is the knowledge of God. If that level of knowledge of God is not realized, a superficial level of those qualities may be realized in someone, but in this way, those qualities will not be specific to the Shia. For they are not formed around knowledge, and an infidel may also have the superficial level of those qualities. But since the backing and foundation of those qualities is not the knowledge of God, they have no real value and will not play a role in providing eternal happiness for man. So, human behavior and qualities are elevated and valuable when their core is the knowledge of God. And if we want to be like the Commander of the Faithful, peace be upon him, to the extent of our capacity, and to the extent of a candle resembling the sun, we must first strive to increase our knowledge of God. Of course, this knowledge also necessitates knowing the Prophet Muhammad, peace and blessings be upon him and his Household. Then, when this true knowledge is attained, its effects will also appear in human behavior, and it will lead to our worldly and otherworldly happiness.
Kitab Sifat al-Shia
Sifat al-Shia is a collection of narrations about the ethical and behavioral characteristics of Shia Muslims, authored by Shaykh Saduq (died 381 AH). In this book, the author discusses the qualities that Shia Muslims should embody. Sifat al-Shia has always been important to Shia scholars and jurists and has been cited in many hadith collections.
Book Information
* Author: Shaykh Saduq
About the Author
Muhammad ibn Ali ibn Husayn ibn Musa ibn Babawayh Qummi, famously known as Shaykh Saduq, was one of the greatest scholars of the 4th century AH. He was born after 305 AH and passed away in 381 AH, buried in Ray. He was the most prominent hadith scholar and jurist of the Qum hadith school. He left behind approximately 300 written works, many of which have been lost. His book, Man La Yahduruhu al-Faqih, is one of the four principal Shia hadith books (Kutub al-Arba'a).
Credibility of the Book
Over several centuries, from its time of writing until now, Sifat al-Shia has been highly regarded by Shia scholars and jurists. It has been referenced in numerous hadith collections, including:
* Al-Dam'ah al-Sakibah by Muhammad Baqir ibn Abd al-Karim Dahdashti
* Bihar al-Anwar by Allama Majlisi
* Wasa'il al-Shia by Shaykh Hurr Amili
* Mustadrak al-Wasa'il by Muhaddith Nuri
Muhaddith Nuri's interest in this book was so significant that he personally copied a manuscript of it, which is still available today. [1]
Number of Hadiths and Topics
The book contains 71 hadiths and covers various topics, including:
* Characteristics of Shia Muslims
* Submission to the command of the Imams
* Taqiyya (dissimulation)
* Characteristics of the pious (muttaqin)
* Characteristics of a believer (mu'min)
* Manner of interacting with people
* Strength in religion
* Love for the sake of Allah
* Enmity for the sake of Allah
* Noble morals (makarim al-akhlaq) [2]
Existing Manuscripts
Several manuscript copies of Sifat al-Shia exist:
* A copy in the library of Dr. Nauparast in Tehran.
* A copy in the Urdubadi Library in Najaf Ashraf.
* A copy in the Tehrani Library in Samarra.
* A copy in the library of Mirza Ali Behzadi, the grandson of Muhaddith Nuri, in Tehran. This particular copy was transcribed by Muhaddith Nuri himself in 1279 AH. [3]
Translator: Dr Sayyid Ammar Naqvi
In the name of God, the Most Gracious, the Most Merciful.
Praise be to God, Lord of the Worlds, and His blessings be upon Muhammad and his pure household.
Hadiths are repeated twice to have better and firm registry in the memory to become a sound basis of action.
Hadith Number One
* Said: Abu Ja'far Muhammad ibn Ali ibn al-Husayn ibn Musa ibn Babawayh al-Faqih, the author of this book, may God have mercy on him:
Muhammad ibn Musa ibn al-Mutawakkil, may God have mercy on him, narrated to me, who said: Muhammad ibn Yahya al-Attar al-Kufi narrated to us, from Musa ibn Imran al-Nakha'i, from his uncle al-Husayn ibn Yazid al-Nawfali, from Ali ibn Salim, from his father, from Abu Basir, who said: Imam Sadiq (peace be upon him) said:
"Our Shi'a are people of piety and diligence, people of loyalty and trustworthiness, people of asceticism and worship. They perform fifty-one rak'ahs of prayer day and night. They stand in prayer during the night, and they fast during the day. They pay their zakat from their wealth, perform the Hajj to the House, and avoid all forbidden things." (1)
Imam Sadiq (peace be upon him) said:
"Our Shi'a are pious, diligent, loyal, trustworthy, and distant from the world. They perform fifty-one rak'ahs of prayer day and night. They are awake and worship during the nights, and they fast during the days. They pay the zakat of their wealth, perform the Hajj, and avoid all forbidden things."
Hadith Number Two
* My father (may God be pleased with him) narrated to us, who said: Ali ibn Ibrahim narrated to us, from his father, from Ali ibn Ma'bad, from al-Husayn ibn Khalid, from Abu al-Hasan al-Rida (peace be upon him) who said:
"Our Shi'a are those who are submissive to our command, who follow our words, and who are opposed to our enemies. And whoever is not like that is not from us." (1)
Imam Rida (peace be upon him) said:
"Our Shi'a are obedient to us, they act according to our commands and are against our enemies, and whoever does not act according to this method is not from us."
Hadith Number Three
* Ja'far ibn Muhammad ibn Masrur (may God have mercy on him) narrated to us, who said: Al-Husayn ibn Muhammad ibn Amir narrated to us, from his uncle Abdullah ibn Amir, from Muhammad ibn Abi Umayr, from Aban ibn Uthman, from Imam Sadiq Ja'far ibn Muhammad (peace be upon them) that he said: "There is no religion for one who has no dissimulation (taqiyyah), and no faith for one who has no piety." (2)
Imam Sadiq (peace be upon him) said:
"He who does not dissimulate has no religion, and whoever is not pious has no faith."
Hadith Number Four
* Muhammad ibn Ali Majilawayh (may God have mercy on him) narrated to us, who said: My uncle Muhammad ibn Abi al-Qasim narrated to me, from Muhammad ibn Ali al-Kufi, from Muhammad ibn Sinan, from al-Mufaddal ibn Umar who said: Imam Sadiq (peace be upon him) said: "He lies who claims to be from our Shi'a while he is holding onto the rope of others." (1)
Imam Sadiq (peace be upon him) said:
"He who imagines himself to be among our Shi'a, while clinging to and following others, is lying."
Hadith Number Five
* My father (may God have mercy on him) narrated to us, who said: Abdullah ibn Ja'far narrated to me, from Ahmad ibn Muhammad, from Ibn Abi Najran, who said: I heard Abu al-Hasan (peace be upon him) say:
"Whoever shows enmity towards our Shi'a has shown enmity towards us, and whoever befriends them has befriended us, because they are from us, created from our clay. Whoever loves them is from us, and whoever hates them is not from us.
Our Shi'a see with the light of God, they are enveloped in the mercy of God, and they achieve honor from God.
There is no one among our Shi'a who falls ill but that we fall ill for his illness, and no one is grieved but that we are grieved for his grief, and no one rejoices but that we rejoice for his joy. No one from our Shi'a is hidden from us, wherever they may be in the east or west of the earth.
And if any of our Shi'a leaves a debt, it is upon us to pay it. And if any of them leaves wealth, it is for his heirs.
Our Shi'a are those who establish prayer, pay the zakat, perform the Hajj to the Sacred House, and fast the month of Ramadan. They love the Ahl al-Bayt (peace be upon them) and disassociate themselves from their enemies. Those are the people of faith and piety, and the people of scrupulousness and God-fearing. And whoever rejects them has rejected God, and whoever slanders them has slandered God, for they are truly God's servants and sincerely His friends.
And by God, one of them will intercede for the likes of Rabia and Mudar, and God Almighty will accept their intercession for them, due to their honor with God Almighty." (1)
Imam Musa Kazim (peace be upon him) said:
"Whoever antagonizes our Shi'a has antagonized us, and whoever is kind to them has been kind to us; for they are from us and were created from our clay.
Whoever loves them is from us, and whoever is their enemy is not from us.
Our Shi'a see the light of God, are immersed in God's mercy, and will be saved and victorious due to the honor and respect they have with God.
If one of our Shi'a falls ill, we also fall ill because of his illness, and whenever he is saddened, we also become saddened, and with his happiness, we also become happy. None of them, in the east or west of the world, are hidden from our sight.
If one of them incurs a debt, it is incumbent upon us to pay his debt, and if he leaves property, it is for his heirs.
Our Shi'a are those who establish prayer and pay their zakat, perform Hajj, and fast the month of Ramadan, and are kind and loving towards their Prophet's household and disassociate themselves from their enemies. Such individuals are faithful and pious, and denying them is denying God, and whoever slanders them has slandered God; for they are truly God's servants and truly His friends.
By God! Only one of them can intercede for as many as the tribes of Rabi'a and Mudar, and God will accept their intercession because of the respect they have with God."
Hadith Number Six
* My father (may God have mercy on him) narrated to us, who said: Sa'd ibn Abdullah narrated to us, from Ya'qub ibn Yazid, from Muhammad ibn Abi Umayr, from Muhammad ibn Hamran, from Abu Abdullah (peace be upon him) who said:
"Whoever says 'La ilaha illa Allah' (There is no god but God) sincerely, will enter Paradise. And his sincerity in it is that 'La ilaha illa Allah' prevents him from what God Almighty has forbidden." (1)
Imam Sadiq (peace be upon him) said:
"Whoever says 'La ilaha illa Allah' sincerely will enter Paradise, and the sincerity of 'La ilaha illa Allah' is that it prevents him from what is forbidden."
Hadith Number Seven
* My father (may God have mercy on him) narrated to us, who said: Sa'd ibn Abdullah narrated to us, from Ahmad ibn Muhammad and al-Hasan ibn Ali al-Kufi and Ibrahim ibn Hashim, all of them from al-Husayn ibn Sayf, from Sulayman ibn Amr, from Muhajir Abu al-Hasan, from Zayd ibn Arqam, from the Prophet (peace and blessings of God be upon him and his Purified household) who said: "Whoever says: 'La ilaha illa Allah' sincerely, will enter Paradise. And his sincerity in it is that 'La ilaha illa Allah' restrains him from what God Almighty has forbidden." (2)
The Prophet of God (peace and blessings of God be upon him and his household) said:
"Whoever sincerely says 'La ilaha illa Allah' will have Paradise, and the sincerity of 'La ilaha illa Allah' is to keep away from forbidden things."
Hadith Number Eight
* Muhammad ibn Musa ibn al-Mutawakkil (may God have mercy on him) narrated to us, who said: Abdullah ibn Ja'far al-Himyari narrated to us, from Ahmad ibn Muhammad ibn Isa, from al-Hasan ibn Mahbub, from Ali ibn Ri'ab, from Abu Ubaydah al-Hadhdha, who said: I heard Abu Abdullah (peace be upon him) say:
When the Messenger of God (peace and blessings of God be upon him and his household) conquered Mecca, he stood on al-Safa and said: "O Banu Hashim, O Banu Abd al-Muttalib! I am the Messenger of God to you, and I am compassionate towards you. Do not say: 'Muhammad is from us,' for by God, my friends among you and among others are only the pious.
Beware! I do not want to see you on the Day of Resurrection carrying the burdens of the world on your necks, while others come carrying the Hereafter. Indeed, I have made my excuses clear between myself and you, and between God Almighty and you. And my deeds are for me, and your deeds are for you." (1)
Imam Sadiq (peace be upon him) said: When the Prophet (peace and blessings of God be upon him and his household) conquered Mecca, he stood on Mount Safa and said:
"O sons of Hashim and Abd al-Muttalib! I am the messenger of your Lord to you, and I am compassionate and kind to you. Do not say that Muhammad is from us; by God! Whether from you or from others, only the pious are my friends.
Know! How can I be your friend and relative on the Day of Judgment, when you are carrying the world on your necks, but other people come carrying the Hereafter?
Know! I have left no excuse between myself and you, nor between you and God Almighty, and I have fulfilled my guidance.
My deeds are for me, and your deeds are for you."
Hadith Number Nine
* Ahmad ibn Muhammad ibn Yahya al-Attar (may God have mercy on him) narrated to us, who said: Sa'd ibn Abdullah narrated to us, from Ibrahim ibn Hashim, from Ibn Abi Najran, from Asim ibn Humayd, from Muhammad ibn Qays, from Abu Ja'far Muhammad ibn Ali al-Baqir, from his father, from his grandfather (peace be upon them) who said: Amir al-Mu'minin Ali (peace be upon him) said:
"Sitting with the wicked inherits ill-suspicion of the good, and sitting with the good attaches the wicked to the good, and sitting of the sinful with the righteous attaches the sinful to the righteous.
So if someone's matter is unclear to you, and you do not know his religion, then look at his companions. If they are people of God's religion, then he is upon God's religion. And if they are not upon God's religion, then he has no share in God's religion.
Indeed, the Messenger of God (peace and blessings of God be upon him and his household) used to say: 'Whoever believes in God and the Last Day should not befriend a disbeliever, nor associate with a transgressor. And whoever befriends a disbeliever, or associates with a transgressor, will be a disbeliever and a transgressor.'" (1)
Amir al-Mu'minin (peace be upon him) said:
"The result of associating with the wicked is suspicion towards the good, and the result of associating with the good makes the wicked good. Just as the association of evildoers with the good makes them part of the good.
Whenever you cannot know someone's religion, look at his companions; if they are religious, he is also on God's religion, and if his friends are not religious, he also has no share in religion."
The Prophet of God (peace and blessings of God be upon him and his household) said:
"Whoever believes in God and the Last Day does not make brotherhood with any infidel and does not associate with wrongdoers, and if he makes brotherhood with them or associates with them, he himself becomes an infidel and wrongdoer."
Hadith Number Ten
* Muhammad ibn al-Hasan ibn al-Walid narrated to us, from Muhammad ibn al-Hasan al-Saffar, from Muhammad ibn Isa ibn Ubayd, from Ibn Faddal, who said: I heard al-Rida (peace be upon him) say:
"Whoever connects with someone who has cut ties with us, or cuts ties with someone who has connected with us, or praises someone who criticizes us, or honors someone who opposes us, is not from us, and we are not from him." (2)
Imam Rida (peace be upon him) said:
"Whoever connects with someone who has cut ties with us, or cuts ties with someone who has connected with us, or praises someone who attributes a fault to us, or respects our enemy, is not from us, and we are not from him."
Hadith Number Eleven
* Muhammad ibn Musa ibn al-Mutawakkil narrated to us, who said: Ali ibn al-Husayn al-Sa'd Abadi narrated to us, from Ahmad ibn Muhammad ibn Khalid, from Ibn Faddal, from al-Rida (peace be upon him) that he said:
"Whoever befriends the enemies of God has indeed shown enmity towards the friends of God. And whoever shows enmity towards the friends of God has indeed shown enmity towards God (blessed and exalted be He). And it is incumbent upon God Almighty to enter him into the fire of Hell." (1)
Imam Rida (peace be upon him) said:
"Whoever loves the enemies of God has certainly shown enmity towards the friends of God, and whoever shows enmity towards the friends of God has certainly shown enmity towards God, and it is incumbent upon the Lord to admit him to hell."
Hadith Number Twelve
* Muhammad ibn Musa al-Mutawakkil (may God have mercy on him) narrated to me, from Ahmad ibn Abdullah [with a chain of transmission that he elevates to Abu Abdullah (peace be upon him)] who said: "By God, the Shi'a of Ali (God's blessings be upon him) are only those who keep their stomachs and private parts chaste, and who work for their Creator, and hope for His reward, and fear His punishment." (1)
Imam Sadiq (peace be upon him) said:
"By God! The Shi'a of Ali (peace be upon him) restrain their stomachs and private parts from what is unlawful, and they perform their actions for the pleasure of God, and they hope for His reward, and they fear His punishment and torment."
Hadith Number Thirteen
* My father (may God have mercy on him) narrated to us, who said: Muhammad ibn Ahmad ibn Ali ibn al-Salt narrated to me [with his chain of transmission from Muhammad ibn Ajlan], who said:
I was with Abu Abdullah (peace be upon him), and a man entered and greeted. He asked him:
"How are your brothers whom you left behind?" So he praised them well, and commended and lauded them.
He then asked him: "How is the visiting of their rich to their poor?" He replied: "It is little."
He said: "How is the connection of their rich to their poor regarding their own possessions?"
He replied: "You mention manners that are not found among those with us."
He (peace be upon him) said: "Then how do these claim to be our Shi'a?" (1)
Muhammad ibn Ajlan said: We were with Imam Sadiq (peace be upon him) when a man entered and greeted.
The Imam asked him: "How are your religious brothers?"
The man praised them profusely.
Imam Sadiq (peace be upon him) asked him: "How do your rich attend to your poor?"
He replied: "It is rare."
Imam Sadiq (peace be upon him) asked: "How do the rich attend to the poor with their own possessions?"
He said: "You are reminding us of deeds that are not found among us!"
The Imam said: "Then how do they claim to be from our Shi'a?!"
Hadith Number Fourteen
* Muhammad ibn Musa al-Mutawakkil [from Muhammad ibn Yahya, from Ahmad ibn Muhammad] al-Khazzaz narrated to us, who said: I heard al-Rida (peace be upon him) say:
"Indeed, among those who profess our love, the Ahl al-Bayt, there is one who is a greater trial for our Shi'a than the Dajjal." I said to him: "O son of the Messenger of God, by what means?"
He said: "By their love for our enemies and their enmity towards our friends. For when it is like that, truth mixes with falsehood, and the matter becomes ambiguous, so a believer cannot be distinguished from a hypocrite." (1)
Hasan ibn Khazzaz said: I heard Imam Rida (peace be upon him) say:
"There is one who holds our love, the Ahl al-Bayt, but his harm and loss to our Shi'a is greater than the harm of the Dajjal."
I asked: "O son of the Prophet! How can that be?"
He said: "Because of his friendship with our enemies and his enmity towards our friends. When this happens, truth mixes with falsehood, and the matter becomes ambiguous, and a believer cannot be distinguished from a hypocrite."
Hadith Number Fifteen
* Muhammad ibn al-Hasan ibn al-Walid narrated to us, who said: Ahmad ibn Idris narrated to us, from Ja'far ibn Muhammad ibn Malik al-Fazzari, from al-Husayn ibn Zayd, from Muhammad ibn Sinan, from al-Ala' ibn Fudayl, from Imam Sadiq (peace be upon him) who said: "Whoever loves a disbeliever has indeed hated God, and whoever hates a disbeliever has indeed loved God."
Then he (peace be upon him) said: "The friend of God's enemy is God's enemy." (2)
Ala' ibn Fudayl said: Imam Sadiq (peace be upon him) said:
"Whoever loves an infidel has certainly shown enmity towards God, and whoever shows enmity towards an infidel has certainly loved God.
Then he said:
"The friend of God's enemy is God's enemy."
Hadith Number Sixteen
* Ja'far ibn Muhammad ibn Masrur (may God have mercy on him) narrated to us, who said: More than one of our companions narrated to me, from Ja'far ibn Muhammad (peace be upon him) who said:
"Whoever sits with people of doubt is himself doubtful." (1)
Imam Baqir (peace be upon him) said:
"Whoever sits with people of doubt is himself a doubter."
Hadith Number Seventeen
* Muhammad ibn Ali Majilawayh narrated to us, who said: My uncle Muhammad ibn Abi al-Qasim narrated to me, from Muhammad ibn Ali al-Kufi, from Ibn Faddal, from al-Mu'alla ibn Khunays who said: I heard Abu Abdullah (peace be upon him) say:
"The Nasibi is not one who is hostile to us, the Ahl al-Bayt, for you will not find anyone who says: 'I hate Muhammad and the family of Muhammad.' But the Nasibi is one who is hostile towards you, while he knows that you befriend us and disassociate yourselves from our enemies."
And he (peace be upon him) said: "Whoever satiates an enemy of ours has indeed killed a friend of ours." (1)
Mu'alla ibn Khunays said: I heard Imam Sadiq (peace be upon him) say:
"One who is a Nasibi towards us should not be called a Nasibi; for you will not find anyone who says, 'I am an enemy of Muhammad and his household.' But a Nasibi is one who is a Nasibi towards you, while knowing that you love us and disassociate yourselves from our enemies."
Then he said: "Whoever feeds our enemy has killed a friend of ours."
Hadith Number Eighteen
* My father (may God have mercy on him) narrated to us, who said: Sa'd ibn Abdullah and Abdullah ibn Ja'far al-Himyari, all of them from Ahmad ibn Muhammad ibn al-Hasan, [with his chain of transmission from Abu Abdullah (peace be upon him)] who said: "Indeed, the Shi'a of Ali (God's blessings be upon him) were lean-bellied, with withered lips, and were people of compassion, knowledge, and forbearance. They were known for their asceticism.
So, help what you are upon with piety and diligence." (2)
Imam Sadiq (peace be upon him) said:
"The Shi'a of Ali (peace be upon him) are those who have lean bodies and withered lips due to much fasting and hunger; they are compassionate, knowledgeable, and forgiving. They are known for their great asceticism. So, be helpful with piety and effort."
Hadith Number Nineteen
* Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (may God have mercy on him) narrated to me, who said: Muhammad ibn al-Hasan al-Saffar narrated to me, from Ahmad ibn Muhammad al-Barqi, from Muhammad ibn al-Hasan ibn Sham'un [from Abdullah ibn Amr ibn al-Ash'ath, from Abdullah ibn Hammad al-Ansari, from Abdullah ibn Sinan] from Amr ibn Abi al-Miqdam, from his father, from Abu Ja'far (peace be upon him) that he said:
"O Abu al-Miqdam! Indeed, the Shi'a of Ali (God's blessings be upon him) are the emaciated, the worn-out, the withered, their lips withered from standing in prayer, their bellies hollow, their complexions pale, their faces changed. When night falls upon them, they take the earth as their bed and meet it with their foreheads, their eyes weeping, their tears abundant. Their prayers are many and their supplications are many. They recite the Book of God. People rejoice, but they grieve." (1)
Ibn Abi Miqdam narrated from his father that Imam Baqir (peace be upon him) said:
"O Abu Miqdam! The Shi'a of Ali (peace be upon him) are thin, weary, and dry-lipped from much worship and devotion at night and fasting during the day. From much remembrance of God, their lips are dry, and from much fasting, their bodies are lean. Their faces are pale, and their countenances are drawn and altered. When night falls, they make the earth their bed and place their foreheads upon it with weeping and tearful eyes. Their prayers and supplications are abundant, they read the Quran while people rejoice, but they grieve."
Hadith Number Twenty
* My father (may God have mercy on him) narrated to us, who said: Muhammad ibn Ahmad ibn Ali ibn al-Salt narrated to me, from Ahmad ibn Muhammad [with a chain of transmission that he elevates to al-Sindi ibn Muhammad], who said: A group followed Amir al-Mu'minin Ali (peace be upon him), so he turned to them [then he said]: "Who are you, and what is your gathering?"
They said: "We are some of your Shi'a, O Amir al-Mu'minin."
He said: "Why do I not see upon you the signs of the Shi'a?"
They said: "And what are the signs of the Shi'a?" He said: "Pale faces from staying up at night, hollow bellies from fasting, withered lips from supplication, upon them is the dust of the humble." (1)
Sindi ibn Muhammad said: A group of people followed Amir al-Mu'minin (peace be upon him). The Imam saw them and asked: "Who are you?"
They replied: "O Amir al-Mu'minin! We are your Shi'a!"
The Imam said: "Why do I not see the signs of my Shi'a on you?"
They asked: "What are the signs of your Shi'a?"
He said: "Due to night vigilance, their faces are pale, and due to much fasting, their bodies are thin, and from much remembrance of God, their lips are dry and wrinkled, and the dust of fear and reverence for God has settled upon them."
Hadith Number Twenty-One
* Muhammad ibn Musa ibn al-Mutawakkil (may God have mercy on him) narrated to me, who said: Ali ibn al-Husayn al-Sa'd Abadi narrated to me [from al-Barqi, from his father, from al-Mufaddal], who said:
Abu Abdullah (peace be upon him) said: "Indeed, the Shi'a of Ja'far are those who keep their stomachs and private parts chaste, and whose diligence is severe, and who work for their Creator, and hope for His reward, and fear His punishment.
So if you see such people, those are the Shi'a of Ja'far." (2)
Imam Sadiq (peace be upon him) said:
"The Shi'a of Ja'far (peace be upon him) are those who keep their stomachs and private parts away from unlawful things, and their efforts in serving their God are great, and they hope for God's reward and fear His torment and punishment. If you see such a person, know that he is a Shi'a of Ja'far ibn Muhammad (peace be upon him)."
Hadith Number Twenty-Two
* My father (may God have mercy on him) narrated to us, who said: Ali ibn al-Husayn al-Sa'd Abadi narrated to me [with a chain of transmission that he elevates to Jabir al-Ju'fi], who said: Abu Ja'far (peace be upon him) said:
"O Jabir! Is it enough for one who takes on Shi'ism to merely say he loves us, the Ahl al-Bayt?
By God, our Shi'a are only those who fear God and obey Him. And they were known only by humility, submissiveness, fulfillment of trusts, frequent remembrance of God, fasting, prayer, kindness to parents, caring for poor neighbors, the needy, debtors, and orphans, truthfulness in speech, recitation of the Qur'an, and restraining their tongues from people except for good. And they were trustworthy among their tribes in all matters."
Jabir said: "O son of the Messenger of God, we do not know anyone with these descriptions!"
He said to me: "O Jabir! Do not be led astray by opinions. Is it sufficient for a man to say: 'I love Ali (God's blessings be upon him) and accept his guardianship'? For if he were to say: 'I love the Messenger of God (peace and blessings of God be upon him and his household),' and the Messenger of God is better than Ali (peace be upon him), yet he does not follow his conduct and does not act upon his Sunnah, his love for him would not benefit him at all. So fear God and work for what is with God. There is no kinship between God and anyone. The most beloved servants to God Almighty and the most honored among them to Him are the most God-fearing of them and the most active in His obedience.
O Jabir! A servant does not draw near to God (blessed and exalted be He) except through obedience. We have no immunity from the Fire, nor does anyone among you have any argument against God. Whoever is obedient to God is our friend, and whoever is disobedient to God is our enemy. And our guardianship is not attained except through action and piety." (1)
Jabir Ju'fi said: Imam Baqir (peace be upon him) said:
"O Jabir! Is it enough for someone who merely says, 'I love the Ahl al-Bayt,' to consider himself one of our Shi'a? By God! Our Shi'a are those who fear God and obey Him.
They are known by humility, fear of God, trustworthiness, frequent remembrance of God, fasting, praying, kindness to parents, caring for poor neighbors, caring for the needy, the indebted, and orphans, truthfulness in speech, reciting the Quran, and speaking nothing but good about people. They are trustworthy among their tribe."
Jabir said: "O son of the Prophet! We do not know anyone with these qualities!"
The Imam said: "O Jabir! Do not stray from the topic. Is it enough for a person to say: 'I love Ali (peace be upon him) and I have accepted his guardianship?'
If he says, 'I love the Prophet of God (peace and blessings of God be upon him and his household),' who is more exalted than Ali (peace be upon him), but does not follow his conduct and does not act according to his Sunnah, this love will not benefit him at all.
Fear God and do good deeds to attain divine reward.
There is no kinship between God and anyone. The most beloved and honored servants to God Almighty are the most pious among them and the most active in His obedience.
O Jabir! A servant will not draw closer to God, blessed and exalted be He, except through obedience. We have no immunity from the Fire, nor do you have any argument against God. Whoever is obedient to God is our friend, and whoever disobeys God is our enemy, and our friendship is not attained except through good deeds and piety."
Hadith Number Twenty-Three
* Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (may God have mercy on him) narrated to me, who said: Muhammad ibn al-Hasan al-Saffar narrated to me, [who said: Abbas ibn Ma'ruf narrated to us, from al-Hasan ibn Ali ibn Faddal, from Zarif ibn Nasih, who elevated it to Muhammad ibn Ali (peace be upon him)] who said:
"Our Shi'a are those who are selfless in our guardianship, who love each other for our affection, who visit each other to revive our affair. Those who, if they are angry, do not oppress, and if they are pleased, do not exceed limits. They are a blessing to their neighbors and peace to those they associate with." (1)
Imam Baqir (peace be upon him) said:
"The Shi'a of Ali (peace be upon him) are those who are beside themselves in our love, and are selfless, and love each other in our love.
They meet each other to revive our affair, and if they become angry, they do not oppress anyone, and whenever they are pleased and satisfied, they do not rebel. They are a blessing to their neighbors and are kind and tolerant towards their companions."
Hadith Number Twenty-Four
* My father (may God have mercy on him) narrated to us, who said: Ahmad ibn Idris narrated to us, [who said: Muhammad ibn Ahmad narrated to us] who said: Muhammad ibn Isa narrated to me [from Abu Muhammad al-Ansari, from Amr ibn Abi al-Miqdam, from his father], who said: Abu Ja'far (peace be upon him) said to me:
"O Abu al-Miqdam! Indeed, the Shi'a of Ali (peace be upon him) are the emaciated, the worn-out, the withered, their lips withered, their bellies hollow, their complexions changed."
Imam Baqir (peace be upon him) said:
"The Shi'a of Ali (peace be upon him) are lean, weary, and dry-lipped, and have thin stomachs and changed complexions."
Hadith Number Twenty-Five
* And by this chain of transmission, he said: Abu Ja'far (peace be upon him) said to Jabir:
"O Jabir! The Shi'a of Ali (peace be upon him) are those whose voice does not exceed their hearing and whose grudge does not reach their bodies. They do not praise one who hates us, nor do they connect with one who despises us, nor do they sit with one who faults us.
The Shi'a of Ali (peace be upon him) are those who do not bark like dogs, nor do they covet like ravens, nor do they ask people for anything, even if they die of hunger. Their livelihood is light, their dwellings are changeable. If they are present, they are not recognized, and if they are absent, they are not missed. If they fall ill, they are not visited, and if they die, no one attends their funeral. They visit each other in their graves."
I said: "And where can I find these people?" He said: "In the ends of the earth and among the markets. And that is the saying of God Almighty: 'Humble towards the believers, mighty against the disbelievers.'" (1)
Imam Baqir (peace be upon him) said:
"O Jabir! The Shi'a of Ali (peace be upon him) are those whose voices do not rise above their ears, and they do not shout, and they do not bear enmity or cause harm to others, and they do not entrust their work to others, and they do not ask anyone for anything except their religious brothers, even if they die of hunger. The Shi'a of Ali (peace be upon him) do not bark like dogs and do not covet like crows. They do not ask people for anything, even if they die of hunger. Their life is simple. If they are present somewhere, people do not recognize them, and if they are absent, no one seeks them. If they fall ill, no one asks about them, and if they die, few people are aware. In their graves, they visit each other."
I asked: "Where can I find these people?"
He said: "In the corners of the earth and among the markets, and this is the saying of the Great God, where He says:
'A'dhillah 'ala al-Mu'minin A'izzah 'ala al-Kafirin'; 'Humble towards the believers, mighty against the disbelievers.'"
Hadith Number Twenty-Six
* Muhammad ibn al-Hasan ibn al-Walid (may God be pleased) narrated to me [with a chain of transmission that he elevates to al-Mufaddal ibn Qays, from Abu Abdullah (peace be upon him)], who said: [He said to me:]
"How many of our Shi'a are in Kufa?" He said: "I replied: 'Fifty thousand.'"
(He continued to ask until he said: "Do you hope there are twenty?")
Then he (peace be upon him) said: "By God, I would wish that there were twenty-five men in Kufa who know our affair upon which we are, and who do not speak about us except the truth." (1)
Mufaddal ibn Qays said: Imam Sadiq (peace be upon him) said:
"How many of our Shi'a are in Kufa?"
He replied: "Fifty thousand."
The Imam (peace be upon him) kept asking until he said: "Do you hope there are twenty?"
Then he said: "By God! I wish there were twenty-five men in Kufa who know our imamate and speak nothing but the truth about us."
Hadith Number Twenty-Seven
* Muhammad ibn Ali Majilawayh (may God have mercy on him) narrated to us [with a chain of transmission that he elevates] from Abu Abdullah (peace be upon him) who said: "Abu Ja'far al-Dawaniqi said to him in al-Hira, during the days of Abu al-Abbas:
'O Abu Abdullah! How is it that a man from your Shi'a reveals what is in his heart in a single gathering until his sect is known?'
So he (peace be upon him) said: 'That is due to the sweetness of faith in their hearts; from its sweetness, they openly reveal it.'" (1)
Imam Sadiq (peace be upon him) said: "One day, Mansur Dawaniqi in Hira (during the time of his brother Abi al-Abbas) said to me: O Abu Abdullah! How is it that your Shi'a, in any gathering they are in, reveal their inner thoughts and their sect becomes known?
I replied: "This is due to the sweetness of faith that exists in their hearts, and that hidden sweetness becomes manifest."
Hadith Number Twenty-Eight
* My father (may God have mercy on him) narrated to us, who said: Ahmad ibn Idris narrated to me, who said: Muhammad ibn Ahmad narrated to me, from Ibn Abi Umayr, who elevated it to one of the two Imams (peace be upon them) that he said:
"Some of you perform more prayers than others, and some of you perform more Hajj than others, and some of you give more charity than others, and some of you fast more than others, but the best among you is the one with the best knowledge." (2)
Ibn Abi Umayr narrated from one of the two Imams (Imam Baqir and Imam Sadiq, peace be upon them) that: "Some of you perform more prayers than others, and some perform more Hajj, and some give more charity, and some fast more, but the best among you is the one with more knowledge."
Hadith Number Twenty-Nine
* Muhammad ibn Musa ibn al-Mutawakkil (may God have mercy on him) narrated to me, who said: Muhammad ibn Yahya al-Attar narrated to me [with a chain of transmission that he elevates], who said: Al-Mufaddal ibn Ziyad al-Abdi narrated to me, from Abu Abdullah (peace be upon him and upon his fathers and children) who said:
"We are a truthful household. Your concern is the landmarks of your religion, and your enemies' concern is you, and their hearts are filled with hatred for you. They distort everything they hear from you and attribute partners to you, then they accuse you of it falsely. That is enough of a sin for them before God." (1)
Imam Sadiq (peace be upon him) said:
"We are a truthful family. Your effort and endeavor are to learn the knowledge and sciences of your religion, and your enemies' effort is to destroy you, and their hearts are full of hatred for you. They twist and alter your words, adding and subtracting from them, and they associate partners with you, and finally, they accuse you, and this sin is enough for them."
Hadith Number Thirty
* Ahmad ibn Muhammad ibn Yahya al-Attar narrated to me [with a chain of transmission that he elevates] from Muhammad ibn Yahya ibn Sudayr, who said: Abu Abdullah (peace be upon him) said:
"When the Day of Resurrection comes, all people will be called by their mothers' names, except for us and our Shi'a, for there is no defect in our lineage and origin." (1)
Imam Sadiq (peace be upon him) said:
"When the Day of Judgment comes, people will be called by their mothers' names, except for us and our Shi'a; for there is no defect in our lineage and origin."
Hadith Number Thirty-One
* Al-Hasan ibn Ahmad narrated to me, from his father, from Muhammad ibn Ahmad, from Abdullah ibn Jabalah al-Kinani, who said:
Abu al-Hasan Musa ibn Ja'far (peace be upon him) met me, and I had a fish hanging in my hand. He said: "Throw it away. Indeed, I dislike for a noble man to carry a lowly thing by himself."
Then he (peace be upon him) said: "Indeed, you are a people whose enemies are many, O community of the Shi'a. You are a people whom the creation has taken as enemies, so adorn yourselves for them as much as you can." (2)
Abdullah ibn Khalid Kinani said: I had the honor of meeting Imam Kazim (peace be upon him) while I had a fish in my hand. He said: "Throw it away, I do not like a dignified man to carry a lowly thing by himself.
Then he said: O Shi'a of Ali! Your enemies are many. You are a group of people whom others consider their enemies, so adorn yourselves as much as you can in front of them and walk with dignity."
Hadith Number Thirty-Two
* Muhammad ibn Ali Majilawayh narrated to me, who said: My uncle Muhammad ibn Abi al-Qasim narrated to me, from Harun ibn Muslim, from Mas'ada ibn Sadaqa, who said: Abu Abdullah (peace be upon him) was asked about his Shi'a, and he said:
"Our Shi'a are those who prioritize what is good and abstain from what is disliked, who manifest beauty and hasten to great matters out of desire for the mercy of the Majestic. Such a person is from us, to us, and with us wherever we are." (1)
Imam Sadiq (peace be upon him) was asked about his Shi'a, and he said:
"Our Shi'a are those who are proactive in good deeds and avoid bad ones, who manifest goodness and act swiftly in great matters, out of their desire for God's mercy.
These are from us and will return to us."
Hadith Number Thirty-Three
* Muhammad ibn Musa ibn al-Mutawakkil (may God have mercy on him) narrated to me, who said: Abdullah ibn Ja'far al-Himyari narrated to me [with a chain of transmission that he elevates to al-Asbagh ibn Nubata], who said:
One day, Ali (peace be upon him) came out while we were gathered. He said: "Who are you, and why are you gathered?"
So we said: "A group of your Shi'a, O Amir al-Mu'minin."
He said: "Why do I not see upon you the signs of the Shi'a?"
We said: "And what are the signs of your Shi'a?"
He said: "Pale faces from night prayer, dim eyes from fear of God, withered lips from fasting, upon them is the dust of the humble." (1)
Asbagh ibn Nubata said: One day, Amir al-Mu'minin (peace be upon him) came out while we were gathered together, and he asked:
"Who are you and why are you gathered?"
We replied: "We are some of your Shi'a."
He said: "Then why do I not see the signs of my Shi'a on you?"
We asked: "What are the signs of your Shi'a?"
He said: "They are pale from much wakefulness and night prayer, and their eyes are dim from the fear of God and are tearful from the fear of God; their lips are dry from much fasting and remembrance of God, and the dust of fear and humility has settled upon them."
Hadith Number Thirty-Four
* My father (may God have mercy on him) narrated to us, who said: Sa'd ibn Abdullah narrated to me [with a chain of transmission that he elevates to Abu Basir, from Abu Abdullah (peace be upon him)] who said: I said: "May I be sacrificed for you, describe your Shi'a to me."
He (peace be upon him) said: "Our Shi'a are those whose voice does not exceed their hearing, and their grudge does not reach others from their hands. They do not throw all their burden onto others, and they do not ask from anyone except their brothers, even if they die of hunger. Our Shi'a do not bark like dogs, nor do they covet like ravens. Our Shi'a have a light livelihood, their dwellings are changeable. Our Shi'a are those who have a known right in their wealth and they comfort each other, and at death, they do not despair. They visit each other in their graves."
He said: I said: "May I be sacrificed for you, where can I find them?" He said: "In the ends of the earth and among the markets, as God Almighty said in His Book: 'Humble towards the believers, mighty against the disbelievers.'" (1)
Abu Basir said: I asked Imam Sadiq (peace be upon him): "Describe your Shi'a to me."
He said: "Our Shi'a are those whose voices are soft and do not rise above their ears, and their malice does not reach others through their hands. They do not burden others with their work, and they do not ask for anything from anyone except their religious brothers, even if they die of hunger.
Our Shi'a do not bark like dogs, nor do they covet like crows.
Our Shi'a lead a simple life. They designate a known right for others in their wealth and give it, and they are intimate with each other.
At the time of death, they do not wail or show impatience, and in their graves, they visit each other."
I asked: "May my soul be sacrificed for you! Where can I find such people?"
He said: "In the corners of the earth."
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