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They avoid vain and vulgar activities.

They pay their Zakat regularly.

They guard their chastity and avoid illicit relations.

Their marital lives are confines to their wives and salve-girls (assuming such a situation exists in which the presence of slaves is justified).

Those who do not betray covenants and trusts.

Those who stand by their testimonies (as in Surah Al-Marij).

After mentioning these five characteristics, regularity in prayers is once again commended.

The quotation from Surah Al-Marij is similar to the one from Surah al-Muaminun.

It shows that prayer is like a fortress which protects and preserves other good deeds. To guard one's prayer helps guard one's other virtues.

The Prophet (salAllahu alayhi wasalam) said in a similar way:

"Prayer is the pillar of the religion" [Al-Baihaqi]

Allah's Messenger (salAllahu alayhi wasalam) also said:

"The first thing about which a mans is going to be questioned on the Day of Judgment is prayer. If it is found to be sound all his other reactions will be sound as well. If his prayer is not sound all his remaining actions would be spoiled."

Which Prayer is acceptable?

"Those who offer their Salat (prayers) with all solemnity and full submissiveness." [23: 2]

The emphasis , in this verse, is on humility and concentration in the prayer (Khushu).

There is no doubt that as Shaitan (Satan) is the most bitter enemy of man, he always tries to disturb the believer's prayer.

As soon as a person begins his prayer, he finds his mind suddenly engulfed with memories, problems, worries, work and his family. He may become so engrossed in his thoughts that he has no idea where he is and what he is doing.

His prayer becomes a series of automatic actions, and he will often find himself wondering whether he has prayed three Rakaa or four. This is how Shaitan steals the prayer.

The Prophet (salAllahu alayhi wasalam) once said that only a tiny portion of the prayer, maybe as little as a tenth or an eighth, is accepted by Allah. The rest is lost because of the whisperings of Shaitan.

It is reported that a Successor saw a man playing with his beard while praying. He commented that: "If there had been Khushu (concentration) in his heart, the other organs of his body would have concentrated as well."

Surah Al-Ma'un also makes a reference to lifeless prayers:
"So woe unto those performers of prayers (hypocrites), who delay their Salat (prayer) from its stated fixed time" [107: 4,5]

A worshipper is neglectful of his prayers either when he delays the prayer to the last possible minute, or when he does not concentrate fully on what he is doing and saying.

Allah's Messenger (salAllahu alayhi wasalam) was once sitting in the mosque at Al-Madinah when a bedouin entered and began to pray.

He prayed so quickly, that when he had finished, the Prophet (salAllahu alayhi wasalam) asked him to repeat the prayer. His second attempt was just as hurried, so the Prophet (salAllahu alayhi wasalam) asked him to repeat it again.

After a third hurried prayer, the bedouin said: "O Messenger of Allah. I cannot pray better than this." The Prophet (salAllahu alayhi wasalam) then showed the man how to pray.

He instructed him to recite Surah Al-Fatihah while in the standing position, then to say Tasbih in the Ruku position, to stand upright saying Rabbana lakal hamd, to go down with Sajdah and recite Tasbih, and to sit between the two Sajdah and recite a Du'a.

The Prophet (salAllahu alayhi wasalam) advised the bedouin to do this in each Rakah.

Allah's Messenger (salAllahu alayhi wasalam) used to spend a lot of time on each prayer, so that each movement of the prayer could be offered slowly and properly.

He once said: "A man's lengthy prayer and short sermon shows that he has a good understanding of the religion."

PRAYER AS A WEAPON

Allah Almighty says in the Qur'an:
"O you who believer! Seek help in patience and Salat (prayer). Truly! Allah is with the patient."
[2: 153]

Man is, by nature, weak. He needs help at times of misery and hardship. And the best aid we can have is that of patience in adversity and prayer.

Any difficulties, unhappiness and loss should be faced with calm and wisdom. A hasty response or an unwise remark will only cause more problems.

Allah's Messenger (salAllahu alayhi wasalam) used to look for solace in prayer whenever he experienced difficulties. In prayer one seeks help from Allah, and who can be a better helper than Allah?

The Prophet (salAllahu alayhi wasalam) used to say to Bilal:
"O Bilal! Provide us with rest with prayer."

PRAYER AS A REMINDER

A non-Muslim once asked the following question during a discussion: "I can understand why Muslims were required to pray five times a day during the early days of Islam.

They did not have many things to do in those days so the Prophet kept them busy with prayer. But our sophisticated and modern life leaves man with little spare time. He is much too busy to be expected to pray five times a day."

The answer given was what is the primary objective of prayer. The Qur'an says:
"...and establish prayer for My Remembrance."
[20: 14]

As man is by nature forgetful, prayer reminds him of the allegiance due to his Creator and Lord.

If prayer was needed fourteen hundred years ago when man did not lead such a busy life style, the it is even more necessary in today's hectic world.

On the one hand, education and work keep people occupied constantly. And when it is time to relax. Shaitan (Satan) has found many new channels to operate through, such as television, the cinema and videos.

Man becomes so engrossed in this life that he has no thought for Allah and the Hereafter.

The need to remind man of the realities of his existence has thus intensified, and not declined in modern times. Prayer is still of utmost importance and benefit in our high-tech lives.

Prayer acts as a shield against evil. Allah Almighty says in the Qur'an:
"...Verily, As-salat (the prayer) prevents from Al-Fahsha (i.e. great sins of every kind, unlawful sexual intercourse etc. ) and al-Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed etc.)..."
[29: 45]

The following incident will help understand this point:

In the time of Allah's Messenger (salAllahu alayhi wasalam) lived a man who drank alcohol, gambled and committed thefts habitually..

He came to the Prophet (salAllahu alayhi wasalam) and asked for some advice which would help improve his character. The Prophet's advice was simple; "don't tell any lies."

The man then left, after having been told to report back the next day. he was feeling very pleased, as the instructions given to him seemed very easy to obey.

At home the man poured himself his usual glass of wine. As he lifted the glass to his lips, he suddenly remembered that he had to report back to the Prophet (salAllahu alayhi wasalam) the next day.

He would be asked about that day's activities, and if he admitted in front of all the Companions that he had been drinking, it would be terribly embarrassing for him.

If, however, he did not admit to having drunk wine, it would be a lie.

So he put the wine away.

The same thing happened when he was about to start gambling and go on his robbing expedition. And once this man had taken the first positive step towards fighting his evil habits, he was able to reform very quickly.

Prayer can have a very similar effect. If a person remembers five times a day that he will stand on his prayer-mat and address his Lord, it will prevent him from committing the sins that Shaitan has been encouraging him to do.

The quality of the prayer is of utmost importance as well. consider a house with solid foundations, concrete walls and a strong roof. this house will be able to withstand all forms of bad weather, be it winds, hail or storms.

After all, the purpose of a house is to provide shelter and protection against these elements. If, on the other hand, the house is loosely constructed with leaves and grass, it will blow away at the slightest hint of bad weather.

This image applies very clearly to prayer.

If a prayer is offered regularly, at the correct time, with sincerity of intention and concentration on what is being recited, it will strengthen the person's Faith and provide comfort and strength in times of trouble.

Irregular and insincere prayers will be of little use to a person in times of distress. A healthy body can combat viruses with more ease that can a weak body.

PRAYER: THE FIRST STEP TOWARDS ESTABLISHING THE ISLAMIC SHARIAH AS A WHOLE

The Qur'an records the following conversation between Prophet Shuaib and his people:

"And to the Madyan (Midian) people (We sent) their brother Shuaib. He said: O my people! Worship Allah, you have no other Ilah (god) but Him, and give not short measure or weight, I see you in prosperity; and verily I fear for you the torment of a Day encompassing.

And O my people! Give full measure and weight in justice and reduce no the things that are due to the people, and do not commit mischief in the land, causing corruption.

That which is left by Allah for you (after giving the rights of the people) is better for you, if you are believers. And I am not sent over you as a guardian."

[11: 84-86]

This was an invitation to honor the Rights of Allah (by accepting Tawhid) and honor the rights (in daily trade and business).

But Shuaib's people replied with sarcasm:

"They said: O Shuaib! Does your prayer (i.e., the prayers which you offer has spoiled your mind, so you) command that we leave off what our fathers used to worship, or that we leave off doing what we like with our property? Verily, you are the forbearer, right-minded!"

[11: 87]

Shuaib's people realized that the Prophet was not simply asking them to pray regularly but that he wanted them to establish a whole new economic system as well, hence the references to fair trading.

The lesson to be learned from this is that in Islam, there is no leaving "What belongs to God, for God; and what belongs to Caesar, for Caesar."

Everything belongs to God.

How can a Muslim who worships Allah Almighty during his five daily prayers, be expected to obey others in other aspects of his daily life.

There can be no duality of authority in Islam. Allah is the Creator , and His Alone is the right to legislate and demand loyalty. Man is the slave of Allah and should obey Him Alone.

Muslims who live in a non-Muslim state may feel that they are unable to implement the Din of Allah in their political and economic lives, but those Muslims who live in Muslim countries have no excuse for allowing the Din of Allah to be confined to a personal level.

Muslims should be clear that the Din of Allah does not consist simply of prayers, fasting, charity and Hajj. It is their duty to implement all Islamic teachings in political, economic and social fields.

"Truly, the religion with of Allah is Islam..." [3: 19]

"And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers". [3: 85]

Today's false idols, which dominate over the entire world, are Democracy, Capitalism, Socialism and communism.

Instead, Islam calls for a Khilafa (caliphate) based on consultation, and a just economic system based on Zakat and a prohibition of usury.

If you remove any of these three characteristics, you make it impossible for Islamic law to operate properly.

The Qur'an describes clearly the first duty of a Muslim ruler:

"Those (Muslim rulers) who, if We give them power in the land, (they) order for Iqamat-as-Salat{ (i.e. to offer prayers perfectly-the five compulsory, congregational prayers (the males in mosques)}, to pay the Zakat and they enjoin Al-Maruf (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid Al-Munkar (i.e., disbelief, polytheism and all that Islam has forbidden) {i.e. they make the Quran as the law of their country in all the spheres of life}.

And with Allah rests the end of (all) matters (of creatures)."

[22: 41]

A well-known Arabic saying is: "The people follow the religion of their kings."

Ordinary people enjoy imitating their rulers, and if those in authority set a good example by praying and fasting regularly, the people will be encouraged to do so as well.

Those in power can also provide material assistance, such as the construction of mosques and prayer facilities in public places.

The Prophet (salAllahu alayhi wasalam) advised the people not to rebel against their leaders...as long as the leaders establish prayer and do not commit acts of open disobedience to Allah.

This advice will save the Muslim nation from anarchy and useless bloodshed.

PRAYER AS AN EXPIATION OF SINS

Prayer not only stimulates a person to do good deeds, but it also takes away his minor sins.

"Verily, the good deeds remove the evil deeds (i.e. small sins)"

[11: 114]

As prayer is the best of all good actions, it can erase many sins. 'Ali narrated that Abu Bakr heard Allah's Messenger (salAllahu alayhi wasalam) saying:

'Whoever commits a sin, but performs ablution in the best way, then offers two Rakat prayer, and he asks for the forgiveness of Allah, Allah almighty forgives his sins'

This does not mean to say that a person can commit as many sins as he likes, as long as he follows each sin with a prayer.

What Allah's Messenger (salAllahu alayhi wasalam) was showing is that repentance opens the door to forgiveness. Prayer is a form of repentance and should be offered with sincerity and a true desire to amend one's character.

After repenting, the person's Faith should be revived, and he should fight all Satanic temptations to do evil.

In Surah Al-Furqan repentance is described as a way out for those who commit major sins:

"And those who invoke not any other Ilah (god) along with Allah, nor kill such life as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse - and whoever does this shall receive the punishment.

The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace.

Except those who repent and believe (in Islamic Monotheism), and do righteous deeds, for those, Allah will change their sins into good deeds, and Allah is Oft-Forgiving, Most Merciful.

And whosoever repents and does righteous good deeds, then verily, he repents towards Allah with true repentance"

[25: 68-71]

PRAYER: THE FIRST QUESTION ON THE DAY OF JUDGMENT

Man was sent to this world for only one purpose:

"And I (Allah) created not the jinns and men except they should worship Me (Alone)"

[51: 56]

Man is to live in this world as a worshipper of his Creator, and the best form of worship is prayer.

On the Day of Judgment, man will have to answer for each and every deed committed on this earth.

He will be asked about the bounties bestowed upon him in this life:

"Then, on that Day, you shall be asked about the delight (you indulged in, in this world)!

[102: 8]

But the first question to be asked on that Great Day will be about prayer. Man has two Mauqif (standing positions) in front of his Creator, one in this world and one in the next.

The first is his prayer-mat when he stands in regular prayer to his Lord. The second will be on Judgment Day when his actions will be brought forward as evidence.

If his first stand (i.e. his prayer) is found to be correct, his second stand will be made easy for him.

If his first stand was faulty, he will face immense difficulties in the second stand.

To intentionally neglect even a single prayer is a serious sin for which there can be no compensation.

A Muslim is not to miss a prayer even in the terrifying moments of battle, so how can there be justification for missing his prayers in ordinary circumstances. during battle, the Imam leads same ranks of the contingent in one Rakat of the prayer, while the other soldiers continue to fight. The soldiers then change places, and the Imam leads the second group in prayer, while the first resumes fighting.

This continues until everyone had prayed. This particular prayer is called Salat al-Khauf (Prayer of Fear) because of its unusual circumstances.

Another form of prayer is the shortened prayer, which is allowed during battle and traveling.

The prayers which normally consist of four Rakaat i.e. Zuhr, Asr, and Isha) are shortened to two Rakaat, but in no circumstances can a prayer be missed.

The only exemption available is for menstruating women, who are not required to pray during this time.

At all other times women must pray just like men. So strict is the requirement of prayer that a person who is ill, no matter how seriously, must pray as long as he or she is in consciousness.

If the person can not stand, then the prayer is offered in the sitting position; if the person is too ill to sit, then the prayer is offered in the lying position, using the eyes, head, hands, etc., to signal the different movements of the prayer.

PRAYER: A DUTY KNOWN TO EVERY PROPHET OF ALLAH

Prophet Ibrahim (alayhis salam) recited the following Du'a when he was raising the walls of the Ka'bah in Makkah:

"O our Lord! I have made some of my offspring to dwell in a valley with no cultivation, by Your Sacred House; in order, O our Lord, that they may offer prayers perfectly"

[14: 37]

While he prayed for himself and his children, Prophet Ibrahim did not ask for riches and fame. He pleaded instead:

"O my Lord! Make me one who offers prayers perfectly, and (also) from my offspring, our Lord! And accept my invocation. Our Lord! Forgive me and my parents, and (all) the believers on the Day when the reckoning will be established"

[14: 40-41]

Prophet Ismail (alayhis salam) has also been praised for his character in the Qur'an:

"And mention in the Book Ismail. Verily! He was true to what he promised, and he was a Messenger, (and) a Prophet. And he used to enjoin on his family and his people As-Salat (i.e. order them to offer the prayers perfectly) and the Zakat, and his Lord was pleased with him" [19: 54-55]

Prophet Zakariyyah (alayhis salam) was childless in his old age, and he yearned constantly for a son: "At that time Zakariyyah (Zachariah) invoked his Lord, saying:

'O my Lord! Grant me from You, a good offspring. You are indeed the All-Hearer of invocation.'"

[3: 38]

And while he was praying to Allah, he received the good news:

"Then the angels called him, while he was standing in prayer in Al-Mihrab (a praying place or a private room), (saying): 'Allah gives you glad tidings of Yahya (John) confirming (believing in) the Word from Allah {i.e. the creation of Jesus" (Be!"- and he was! )}, noble, keeping away from sexual relations with women, a Prophet, from among the righteous'"

[3: 39]

Prophet Isa (alayhis salam) received Divine communications while he was still a baby in his cradle: "...and has enjoined on me Salat (prayer), and Zakat, as long as I live"

[19: 31]

So the daily prayer is not a new act introduced by Allah's Messenger (pbuh). It is a form of personal communication with Allah, and it is as old as the first man on this planet.

Prayer cannot be an isolated act:

The Qur'an mentions the act of prayer about thirty-five times, but never alone.

It always couples prayer with giving Zakat or spending on the poor and needy. The two are inseparable.

The person who gives charity but does not pray five times a day is only earning the displeasure of Allah.

Another virtue which is mentioned with prayer in the Qur'an is patience:

"O you who believer! Seek help in patience and Salat (prayer). Truly! Allah is with the patient."

[2: 153]

Man is surrounded by external and internal problems.

To deal with these, he has been given the two weapons of prayer and patience.

Patience helps him withstand external hostilities and opposition. Prayer strengthens his internal relationship with God.

Another requirement alongside prayer is that of sacrifice, on the day of Eid during the time of Hajj:

"Therefore turn in prayer to your Lord and sacrifice (to Him only). For he who makes you angry (O Muhammad), - he will be cut off (from every good thing in this world and in the Hereafter)"

[108: 2-3]

This association of prayer and sacrifice is explained in Surah Al-A'nam:

"Say (O Muhammad): 'Verily, my prayer, my sacrifice, my living, and my dying are for Allah, the Lord of the Alamin (mankind, jinns and all that exists)'"

[6: 162]

Prayer is an act of life, and sacrifice symbolizes death. Whether our actions are concerned with life or death, our sole purpose must be the Pleasure of Allah.

No sacrifice may be offered to any being other than Allah, just as no prayer is valid except if directed to Allah.

WHY DOES MAN ABANDON PRAYER?

Allah Almighty says:

"Then, there has succeeded them a posterity who have given up prayers (i.e. made their prayers to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper fixed times, etc.) and have followed lusts. so they will be thrown in Hell.

Except those who repent and believe (in the Oneness of Allah and His Messenger Muhammad {pbuh}) and work righteousness. Such will enter Paradise and they will not be wronged in aught"

[19: 59-60]

Preceding this verse, the Qur'an gives the example of many previous Prophets and their guided followers.

This particular verse explains that the people who abandon prayer are those who follow their own selfish desires.

The Qualities of the Shia

Sifat ush-Shia
By: Shaikh Saduq

In the Name of Allah, the Compassionate the Merciful
From Him, We Seek Help

All Praise is Due to Allah, the Lord of the Worlds.

All Blessings Be upon Mohammed and His Immaculate Household
Abu Ja’far Mohammed bin Ali bin al-Hussein bin Musa bin Babawayh (the compiler of this book) says:

(1) The Shia are the people of piety and diligence
Mohammed bin Musa bin al-Mutawakkil, Allah have mercy upon him, narrated to me from Mohammed bin Yahya al-Attar al-Kufi from Musa bin Imran an-Nakh’i from his uncle al-Hussein bin Yazid an-Nawfali from Ali bin Salem from his father from Abu Bassir that Imam as-Sadiq (a) said:

Our Shia are the people of piety and diligence, loyalty and honesty, and asceticism and worship. They perform fifty-one rak’as in a single day and night. They pass their nights with worship and their days with fasting. They defray the zakat from their wealth, perform the hajj, and refrain from committing any forbidden thing.

(2) The Shia are those who submit to the imams
My father, Allah have mercy upon him, related to us from Ali bin Ibrahim from his father from Ali bin Mabad from al-Hussein bin Khalid that Abu al-Hasan ar-Ridha (a) said:

Our (true) Shia are those who submit to our orders, carry out our directives, and dissent from our enemies. He who does not enjoy such characteristics is not one of us.

(3) The Shia and taqiyah
Ja’far bin Mohammed bin Masrour narrated to us from al-Hussein bin Mohammed bin Aamir from his uncle Abdullah bin Aamir from Mohammed bin Abi Umair from Eban bin Othman that Ja’far bin Mohammed as-Sadiq (a) said:

The religion of those who deny taqiyah is null and the faith of those who lack piety is null, too.

(4) The false Shiite
Mohammed bin Ali Majilwayh, Allah may have mercy upon him, narrated to us from his uncle Mohammed bin Abi al-Qasim from Mohammed bin Ali al-Kufi from Mohammed bin Sinan from al-Mufaddhal bin Omar that

Imam as-Sadiq (a) said:
He who claims being one of our Shia while he is clinging to the handle of somebody else is surely telling a lie.

(5) The Shia were created from the same clay of the Imams
My father, Allah may have mercy upon him, narrated to us from Abdullah bin Ja’far from Ahmed bin Mohammed from Ibn Abi Nejran that he heard

Abu al-Hasan (Imam ar-Ridha) saying:
He who antagonizes our Shia is antagonizing us and whoever follows them is following us, because they are part of us. They were created from the same clay from which we were created.

He who loves them is one of us, and whoever hates them is not with us. Our Shia see through the light of Allah, move about in the mercy of Allah, and will win the dignity of Allah.

We feel the same pains that any of our Shia feels during ailment, we become grieved whenever any of our Shia becomes grieved, and we feel happy whenever any of our Shia feels happy. No one of our Shia can be out of our auspices, whether he was in the east or the west of the earth.

The debt that is left by any of our Shia is in our responsibility while the estate is his heirs’. Our Shia are those who offer the prayers, defray the zakat, perform the hajj to the Holy House of Allah, fast during the month of Ramadan, declare their loyalty to the Prophet’s household, and declare their disavowal of the enemies of the Prophet’s household.

Those are the people of faith, God-fearing, piety, and devoutness. He whoever rejects them is rejecting Allah, because they are the true servants and the genuine disciples of Allah. By Allah I swear, each individual of them will be granted (on the Day of Resurrection) the right to intercede for people as many as the individuals of the tribes of Rabeea and Madhar, out of Allah’s honor to them.

(6) The reward of la ilaha illa (a)llah
My father, Allah may have mercy upon him, narrated to us from Sa’d bin Abdullah from Ya’qoub bin Yazid from Mohammed bin Abi Umair from Mohammed bin Hamran that Abu Abdullah (a) said:

He whoever says ‘La ilaha illa (A)llah’ –there is no god but Allah- sincerely will be in Paradise. Sincerity, here, means that this saying should prevent him from violating the things that Allah forbids.

(7) The reward of la ilaha illa (a)llah
My father, Allah may have mercy upon him, narrated to us from Sa’d bin Abdullah from Ahmed bin Mohammed, al-Hasan bin Ali al-Kufi, and al-Hussein bin Saif from Sulaiman bin Amr from Muhajir Abu al-Hasan from Zaid bin Arqam that the Prophet (s) said:

He who says ‘La ilaha illa (A)llah’ –there is no god but Allah- sincerely will be in Paradise. Sincerity, here, means that this saying should prevent him from violating the things that Allah forbids.

(8) The Shia are the God-fearing
Mohammed bin Musa bin al-Mutawakkil, Allah may have mercy upon him, narrated to us from Abdullah bin Ja’far al-Himyari from Ahmed bin Mohammed bin Easa from al-Hasan bin Mahboub from Ali bin Riaab from Abu Ubaida al-Hetthaa that Abu Abdullah (a) related that when the Prophet (s) conquered Mecca, he stood in Safa and said:

O sons of Hashim and sons of Abdul-Muttalib, I am the messenger of Allah to all of you. I feel pity for you. Do not depend on the fact that Mohammed is from you. By Allah I swear, my followers, whether they are from your clan or any other clan, are only the God-fearing.

I will not admit you on the Day of Resurrection if you come to me burdened with the worldly disadvantages while others come with the advantages of the world to come. I am excused regarding my mission to you and the commandments of Allah for you. I have my own deeds and you will have your own deeds.

(9) The company of the evils and the company of the good
Ahmed Bin Mohammed bin Yahya al-Attar, Allah may have mercy upon him, narrated to us from Sa’d bin Abdullah from Ibrahim bin Hashim from Ibn Abi Nejran from Aassim bin Hamid from Mohammed bin Qays that Abu Ja’far Mohammed bin Ali al-Baqir (a) related on the authority of his fathers that Amir ul-Mu’minin (a) said:

To sit with the evils causes mistrust in the good. To sit with the good attaches the evils to the good. The sinful ones’ sitting with the good ones attaches the sinful ones to the good ones. If you cannot discern the belief of somebody, you should investigate his associates. If they are following the right creed, he will inevitably be on the right creed. If they are not, he then has no share in the religion of Allah.

The Prophet (s) used to say:
He who believes in Allah and the Final Day should not fraternize with any disbeliever or associate with any sinful. He whoever fraternizes with a disbeliever or associates with a sinful one is certainly regarded as disbeliever and sinful.

(10) He who honors a dissident is not Shiite
Mohammed bin al-Hasan bin al-Waleed related to us from Mohammed bin al-Hasan as-Saffar from Mohammed bin Easa bin Ubaid from Ibn Faddhal that Imam ar-Ridha (a) said:

As for anyone who builds relations with somebody who disregards us, disregards somebody who builds good relations with us, praises somebody who reviles at us, or honors somebody who dissents from us, he is surely not one us and we are surely not from him.

(11) The loyalty to the enemies of Allah
Mohammed bin Musa bin al-Mutawakkil narrated to us from Ali bin al-Hussein as-Sa’dabadi from Ahmed bin Mohammed bin Khalid from Ibn Faddhal that Imam ar-Ridha (a) said:

He who follows the enemies of Allah will certainly antagonize the disciples of Allah, and whoever antagonizes the disciples of Allah will antagonize Allah Who will incumbently put him in the fire of Hell.

(12) The Shia of Ali abstain from the food appetite and work for their Creator
Mohammed bin Musa bin al-Mutawakkil, Allah may have mercy upon him, narrated to me from Ahmed bin Abdullah… that Abu Abdullah (a) said:
By Allah I swear, the Shia of Ali are only those who abstain from the food and the sexual appetites, work sincerely for the Creator, hope for gaining His reward, and fear from His punishment.

(13) Moralities of the Shia
My father, Allah may have mercy upon him, narrated to us from Mohammed bin Ahmed bin Ali bin as-Salt that Mohammed bin Ajlan said:
I was with Abu Abdullah (a) when a man attended and greeted. The Imam asked him about the manners of his friends. The man praised, admired, and honored.

The Imam asked: How about the rich men’s visiting the poor?
He answered: It is few.
The Imam (a) asked: How about the rich men’s regarding and helping the poor?
He said: You are referring to moralities that we do not enjoy.
The Imam (a) said: How do they claim being Shia, then?

(14) The affection for the Prophet’s household
Mohammed bin Musa bin al-Mutawakkil, Allah may have mercy upon him, narrated to us from Mohammed bin Yahya from Ahmed bin Mohammed al-Khezzaz that Imam ar-Ridha (a) said:

Some of those who claim the affection for us –the Prophet’s household- are more dangerous for our Shia than the ordeal of the Dajjal.
I asked: How do such people become dangerous?

The Imam (a) answered: They support our enemies and antagonize our followers. When this occurs, the right will be confused with the wrong and the whole matter will be perplexed. Then, there will be no distinction between the believers and the hypocrites.

(15) The friend of Allah’s enemy is Allah’s enemy
Mohammed bin al-Hasan bin Ahmed bin al-Waleed narrated to us from Ahmed bin Idris from Ja’far bin Mohammed Bin Malik al-Fazari from Mohammed bin al-Hussein bin Zaid from Mohammed bin Sinan from al-Alaa bin al-Fudhayl that Imam as-Sadiq (a) said:

He who loves a disbeliever will hate Allah and whoever hates a disbeliever loves Allah.
He (a) then added:
The friend of Allah’s enemy is Allah’s enemy.

(16) The company of the suspicious
Ja’far bin Mohammed bin Masrour, Allah may have mercy upon him, narrated to us from a number of our acquaintances that Ja’far bin Mohammed (a) said:
He who sits to the suspicious people is suspicious.

(17) The Nasibi is he who antagonizes the Shia

Mohammed bin Ali Majilwayh narrated to us from his uncle Mohammed bin Abi al-Qasim from Mohammed bin Ali al-Kufi from Ibn Faddhal from al-Mu’alla bin Khunais that he heard Abu Abdullah (a) saying:

The Nasibi is not he who declares antagonism against us; the Prophet’s household. You cannot meet any person who declares that he hates Mohammed and his family openly.

The Nasibi is he who provokes hostility against you while he knows that you support us and disavow our enemies.
He (a) also said:
He who gratifies one of our enemies is killing one of our disciples.

(18) The Shia of Ali are atrophied-stomached and dry-lipped
My father, Allah may have mercy upon him, narrated to us from Sa’d bin Abdullah and Abdullah bin Ja’far al-Himyari from Ahmed bin Mohammed bin al-Hasan… that Abu Abdullah (a) said:

The Shia of Ali are atrophied-stomached, dry-lipped, and people of compassion, knowledge, and clemency. Their distinctive feature is reverence. Help the beliefs that you embrace by means of piety and diligence.

(19) The Shia of Ali are the pale and the thin
Mohammed bin al-Hasan bin Ahmed bin al-Waleed, Allah may have mercy upon him, narrated to us from Mohammed bin al-Hasan as-Saffar from Ahmed bin Mohammed al-Barqi from Mohammed bin al-Hasan bin Shamoun from Abdullah bin Amr bin al-Ash’ath from Abdullah bin Hemmad al-Ansari from Abdullah bin Sinan from Amr bin Abi al-Miqdam from his father that Abu Ja’far (a) said:

O Abu al-Miqdam, the Shia of Ali (a) are only the pale, the thin, and the feeble. Their lips are faded because of worship and their stomachs are atrophied. Their colors are pale and they are white-faced. When night comes upon them, they betake the ground as their bed and the direction of their foreheads. Their eyes are teary, their teardrops are heavy, and their prayers are very much. They recite the Book of Allah. When people are happy, they are grieved.

(20) The marks of the Shia

My father, Allah may have mercy upon him, narrated to us from Mohammed bin Ahmed bin Ali bin as-Salt from Ahmed bin Mohammed from as-Sindi bin Mohammed that Amir ul-Mu’minin (a) turned his face to the group who were following him and asked them about their beliefs. “We are your Shia, Amir ul-Mu’minin,” they answered. He said, “But I cannot see the marks of the Shia on your faces.” “What are the marks of the Shia?” asked they. He (a) spoke:

The Shia are pale-faced because of staying up at nights, atrophied-stomached because of fasting, and dry-lipped because of prayers to Allah. The dust of the submissive covers them.

(21) The Shia of Ja’far abstain from the food appetite and work diligently

Mohammed bin Musa bin al-Mutawakkil, Allah may have mercy upon him, narrated to me from Ali bin al-Hussein as-Sa’dabadi from al-Barqi from his father from al-Mufaddhal that Abu Abdullah (a) said:

The Shia of Ja’far are only those who abstain from the food and the sexual appetites, act diligently, work for the Creator, hope for gaining His reward, and fear from His punishment. If you see them, know that they are the Shia of Ja’far.

(22) The false embracement of Shiism

My father, Allah may have mercy upon him, narrated to us from Ali bin al-Hussein as-Sa’dabadi… from Jabir al-Ju’fi that Abu Ja’far (a) said:
O Jabir, do you think that it is sufficient for those who claim being Shia to say that they cherish us; the Prophet’s household?

By Allah I swear, our Shia are only those who fear and obey Allah. Their signs are modesty, submission, fulfillment of the trusts, very much reference to Allah, fasting, offering prayers, piety to (their) parents, aiding the neighbors especially the poor, the destitute, the indebted, and the orphans, truth, reciting the Quran, and avoiding mentioning people except for praising. In addition, they are the most trustful of the people of their tribes.

Jabir said: O son of Allah’s Messenger, we do not know anyone who bears such characters.

The Imam (a) said: No, Jabir. Do not misunderstand the matter. It is enough for a man to claim that he loves and follows Ali (a). As a matter of fact, if he claims that he loves the Prophet (s) who is preferable to Ali (a) but he does not follow the Prophet’s traditions and does not act upon his instructions, such claim of love will be definitely useless.

Hence, you should fear Allah and work for the cause of obtaining that which He has in possession. There is no relation between Allah and anybody. The most favorable and honorable servants of Allah are the most God-fearing and the most pious.

O Jabir, the only means through which a servant seeks to gain Allah’s favor is the obedience to Him. We –the Prophet’s household- do not carry a patent for saving from Hell. Likewise, none of you has a claim against Allah. He who obeys Allah is only our disciple and whoever disobeys Him is our enemy. The loyalty to us cannot be gained except by means of diligent work and piety.

(23) The Shia of Ali meet the needs of each other and love each other

Mohammed bin al-Hasan bin Ahmed bin al-Waleed, Allah may have mercy upon him, narrated to me from Mohammed bin al-Hasan as-Saffar from al-Abbas bin Marouf from al-Hasan bin Ali bin Faddhal from Zharif bin Nasih… that Mohammed bin Ali (a) said:

The Shia of Ali (a) are surely those who meet the needs of each other for the sake of (their loyalty to) our leadership, love each other for the sake of our cherishment, and exchange visits for the sake of proclaiming our affairs. They do not oppress when they are enraged and do not exaggerate when they are pleased. They are blessings for their neighbors and peace for their associates.

(24) The Shia of Ali are pale, thin, and emaciated

My father, Allah may have mercy upon him, narrated to us from Ahmed bin Idris from Mohammed bin Ahmed from Mohammed bin Easa from Abu Mohammed al-Ansari from Amr bin Abi al-Miqdam from his father that Abu Ja’far (a) said to him:
O Abu al-Miqdam, the Shia of Ali (a) are the pale, the thin, and the emaciated. Their lips are dry, their stomachs are atrophied, and their colors are faded.

(25) The Shia of Ali are those whose voices do not exceed their hearings

The same previous series of narration… that Abu Ja’far (a) said to Jabir:
O Jabir, the Shia of Ali (a) are only those whose voices do not exceed their hearings and detestation does not exceed their bodies. They do not praise those who abhor us, regard those who hate us, or associate with those who revile at us.

The true Shia of Ali (a) do not bark like dogs, covet like craws, or beg people openly even if they starve. Their living is hardly sufficient. Their dwellings are roving.

When they are present, they are not recognized. When they are absent, they are not missed. When they are ailed, nobody visit them. When they die, nobody participate in their funeral ceremonies. They exchange visits in their graves.

Jabir asked: Where can I find such people?
The Imam (a) answered: You will find them living in the outskirts and among the marts. They are the intendeds in Allah’s saying: They are humble towards the believers and dignified to the unbelievers. (5:54)

(26) The Shia say only the truth

Mohammed bin al-Hasan bin al-Waleed, Allah may please him, … from al-Mufaddhal bin Qays that Abu Abdullah (a) asked him about the number of the Shia in Kufa.

He answered: They are fifty thousand.
The Imam (a) said: Do you hope they were less?
He went on saying until he said:
Do you hope they were twenty individuals? By Allah I swear, I wish they were twenty five individuals provided that they acknowledge our beliefs and say about us nothing but the truth.”

(27) The sweetness of faith is in the Shia’s chests

Mohammad bin Ali Majilwayh, Allah may have mercy upon him, …
In al-Hira during the reign of Abu al-Abbas, Abu Ja’far ad-Dawaniqi said to Imam Abu Abdullah (a) “O Abu Abdullah, I noticed that any individual of the Shia speak out all that he hides in one session so that his trend would be easily known. Why is that?”

The Imam (a) answered: This is because of the sweetness of faith that the Shia carry in their chests. For that sweetness, they show the hidden all at once.

(28) The best of the Shia are the most knowledgeable

My father, Allah may have mercy upon him, narrated to us from Ahmed bin Idris from Mohammed bin Ahmed from Ibn Abi Umair that one of the Imams (a) said:
Some of you offer more prayers than others do. Some perform the hajj more often than others do. Some give alms more than others do. Some observe the fasting more than others do. The best of you, however, are the most knowledgeable.

(29) The Shia’s concern, and their enemies’ concern

Mohammed bin Musa bin al-Mutawakkil, Allah may have mercy upon him, narrated to me from Mohammed bin Yahya al-Attar from … al-Mufaddhal bin Ziyad al-Abdi that Abu Abdullah (a) said:

We are truthful household. Your main concern is the affairs of your religion. The main concern of your enemies is you. Their hearts are full of enmity against you. They distort the words that they hear from you, consider other things as equal to you, and they accuse you of such things out of slander. This is surely a sufficient act of disobedience in the sight of Allah.

(30) The Shia are saved from adultery

Ahmed bin Mohammed bin Yahya al-Attar from … Mohammed bin Yahya bin Sadir that Abu Abdullah (a) said:
On the Day of Resurrection, all the creatures will be called with the names of their mothers. We, as well as our Shia, are not bound by this act, because we are saved from adultery.

(31) The large numbers of the Shia’s enemies

Al-Hasan bin Ahmed from his father that Abdullah bin Jibilla al-Kinani related:
A fish was hanging down my hand when I met Abu al-Hasan Musa bin Ja’far (a). He asked me to throw that fish and said:
I do not like for the noble men to carry cheap things themselves.
He then added: O Shia, your enemies are numerous. All people antagonized you. Hence, you should keep good appearances before them as much as possible.

(32) The Shiite behaves nicely and provides the grand matter

Mohammed bin Ali Majilwayh narrated to me from his uncle Mohammed bin Abi al-Qasim from Harun bin Muslim that Mas’ada bin Sadaqa related:
As he was asked about the Shia, Abu Abdullah (a) said:

Our Shia are those who prefer what they favor, withhold what they find ugly, behave nicely, and provide the grand matter out of their desire for the mercy of the Magnificent Allah. Those are from, belong to, and accompany us wherever we are.

(33) The qualities of the Shia

Mohammed bin Musa bin al-Mutawakkil, Allah may have mercy upon him, narrated to me from Abdullah bin Ja’far al-Himyari from … al-Asbagh bin Nubata related:

We were gathering when Amir ul-Mu’minin (a) went out and asked about the reason of our gathering. “We are your Shia, Amir ul-Mu’minin,” we answered. He said, “But I cannot see the marks of the Shia on your faces.” “What are the marks of the Shia?” asked we. He (a) spoke:

The Shia are pale-faced because of staying up at nights for offering prayers, bleary-eyed because of fear of Allah, and dry-lipped because of fasting. The dust of the submissive covers them.

(34) As-Sadiq (a) describes the Shia

My father, Allah may have mercy upon him, narrated to us from Sa’d bin Abdullah from … Abu Bassir related:
I asked Abu Abdullah (a): May Allah make me your sacrifice. Describe the Shia for me.

He said: Our Shia are only those whose voices do not exceed their hearings and detestation does not exceed their bodies. They do not burden others with their loads.

They do not ask anybody other than their friends even if they starve. Our Shia do not bark like dogs or covet like craws. Our Shia’s livings are hardly sufficient and their dwellings are roving. Our Shia are those who dedicate a definite right in their wealth.

They help each other, do not worry about death, and exchange visits in their graves.
I asked: Where can I find such people?

He (a) answered: You will find them living in the outskirts and among the marts. They are the intendeds in Allah’s saying: They are humble towards the believers and dignified to the unbelievers. (5:54)

(35) Ali (a) describes the God-fearing*

Mohammed bin al-Hasan bin Ahmed bin al-Waleed related to me from Mohammed bin al-Hasan as-Saffar from Ali bin Hassan al-Wasiti from his uncle Abdirrahman bin Kuthair al-Hashimi from Ja’far bin Mohammed that his father (a) related:

A companion of Amir ul-Mu’minin called Homam who was a man devoted to worship said to him, “O Amir ul-Mu’minin, describe to me the pious men in such a way as though I see them.” Amir ul-Mu’minin (a) avoided the reply and said:

O Homam, fear Allah and perform good acts because “verily, Allah is with those who guard (themselves against evil) and those who do good (to others)” (16:128).

Homam was not satisfied with this; therefore, he said, “O Amir ul-Mu’minin, I implore to you by the One Who honored you as He gave you some merits exclusively and favored you as He endowed you with special gifts. Describe the pious man to me.” Hence, he pushed Amir ul-Mu’minin to speak.

Thereupon, Amir ul-Mu’minin stood up, praised Allah, extolled Him, sought His blessings on the holy Prophet, and then spoke:

Now then, Allah, the Glorified the Sublime, created (the things of) creation. He created them without any need for their obedience or being safe from their sinning, because the sin of anyone who sins does not harm Him nor does the obedience of anyone who obeys Him benefit Him. He has distributed among them their livelihood, and has assigned them their positions in the world.

Allah caused Adam and Eve (a) to descend from Paradise as punishment for them since they broke His orders and breached his instruction.
Thus, the God-fearing, in this world, are the people of distinction.

Their speech is to the point, their dress is moderate and their gait is humble. They submit to Allah the Sublime and so therefore, they are astonished.

They keep their eyes closed to what Allah has made unlawful for them, and they put their ears to that knowledge which is beneficial to them. They remain in the time of trials as though they remain in comfort, because they satisfy themselves with the acts of Allah.

If there had not been fixed periods (of life) ordained for each, their spirits would not have remained in their bodies even for the twinkling of an eye because of (their) eagerness for the reward and fear of chastisement. The greatness of the Creator is seated in their heart, and so, everything else appears small in their eyes.

Thus, to them, Paradise is as though they see it and are enjoying its favors. To them, Hell is also as if they see it and are suffering punishment in it.

Their hearts are grieved, evils are not expected from them, their bodies are thin, their needs are scanty, their souls are chaste, and their supplies that they take from this world are great. They endured (hardship) for a short while, and, in consequence, they secured comfort for a long time. It is a beneficial transaction that the All-generous Lord made easy for them.

The world aimed at them, but they did not aim at it. It captured them, but they freed themselves from it.

During a night, they are upstanding on their feet reading portions of the Quran and reciting it in a well-measured way, creating through it grief for themselves, bearing good tidings for themselves, stirring their sorrows for their sins, and seeking by it the cure for their ailments.

When they come across a Verse, which contains fear (of Hell), they bend the ears of their hearts towards it, and feel as though the sound of Hell and its cries are reaching their ears.

When they come across a Verse creating eagerness (for Paradise), they pursue it avidly, and their spirits turn towards it eagerly, and they feel as if it is in front of them. They bend themselves from their backs, glorify Allah the Sublime the Omnipotent, and prostrate themselves on their foreheads, their palms, their toes, and their knees.

Their tears are flowing on their cheeks. They pray ardently to Allah for releasing them (from Hell).
During the day, they are enduring, learned, virtuous and God-fearing. Fear (of Allah) has made them thin like arrows.

If any one looks at them, he believes they are sick, although they are not sick, and he says that they have gone mad. In fact, great concern (i.e., fear) has made them mad. If they ponder over the greatness and absolute power of Allah, along with the mention of death and the terrors of the Day of Resurrection that affect them deeply, their hearts become frightened, their minds agitated, and their mentalities astonished.

If they wake up, they take the initiative to doing the pure acts to Allah. They are not satisfied with their meager good acts and do not regard their major acts as great. They always blame themselves and are afraid of their deeds.

When anyone of them is spoken of highly, he says: “I know myself better than others do, and my Lord knows me better than I know. O Allah do not blame me for what they say, and make me better than what they think of me and forgive me (those shortcomings) which they do not know.

You are surely the knower of the things unseen and the coverer of the defects.”
The peculiarity of anyone of them is that you will see that he has strength in religion, determination along with leniency, faith with conviction, eagerness in (seeking) knowledge, understanding along with comprehension, knowledge along with clemency, gain along with lenience, kindness along with almsgiving, moderation in riches, devotion in worship, sufferance in starvation, endurance in hardship, mercy for the efforts, rightful giving, lenience in seeking earnings, desire for the lawful, pleasure in guidance, hatred from greed, piety with straightforwardness, and uninterest in appetite.

He is not deceived by the praise of the ignorant and does not forget to evaluate his past deeds. He regards all his acts as slow.

He performs virtuous deeds but still feels afraid. In the evening, he is anxious to offer thanks (to Allah). In the morning, his anxiety is to remember (Allah).

He passes the night in fear and rises in the morning in joy — fear lest night is passed in forgetfulness, and joy over the favor and mercy received by him. If his self refuses to endure a thing, which it does not like, he does not grant its request towards what it likes. His delight lies in that which will remain forever and last long.

The coolness of his eye lies in what is to last forever. His desire lies in that which will continue, while from the things (of this world) that will not last, he keeps aloof. He transfuses knowledge with forbearance, and speech with action.

You will see his laziness remote, his activity ceaseless, his hopes simple, his shortcomings few, his expectation is the coming of death, his heart fearing, his reference is to his Lord, his fear is of his sin, his spirit contented, his ignorance absent, his affairs easy, his religion safe, his desires dead, his rage suppressed, his manners pure, his neighbor secured, his pride weak, his steadfastness strong, reference to Allah very frequent, and his matters decisive.

He does not divulge that which the friends ask to keep secret and does not conceal a testimony for the enemies. He does not act any deed out of showing off and does not neglect acting it out of pudency. Good alone is expected from him. Evil from him is not to be feared. Even if he is found among those who forget (Allah), he is counted among those who remember (Him), but if he is among those who remember (Allah), he is not counted among the forgetful.

He forgives him who is unjust to him, he gives to him who deprives him, and he behaves well with him who behaves ill with him. His forbearance is never absent and he does not hurry up in matters that he suspects.

He overlooks him whose fault is shown to him. Indecent speech is far from him, his utterance is lenient, his evils are non-existent, his virtues are ever present, his speech is truthful, his deeds are good, his good is ahead, and mischief has turned its face (from him).

He is dignified during calamities, patient in distresses, and thankful during ease. He does not commit excess over him whom he hates, and does not commit sin for the sake of him whom he loves.

He does not claim of possessing that which is not his and does not deny the right that is incumbent upon him. He admits truth before evidence is brought against him.

He does not misappropriate what is placed in his custody, and does not forget what he is required to remember.

He does not call others bad names, he does not oppress anybody, he does not take the initiative in envy, he does not cause harm to his neighbor, and he does not feel happy at others misfortunes.

He hurries to offer the prayers, keeps the trusts that are deposited with him so honestly, slows down in acting the evil deeds, enjoins good, forbids evil, does not engage himself in matters ignorantly, and does not go out of the right out of his failure.

If he is silent, his silence does not grieve him. If he speaks, he does not err. If he laughs, he does not raise his voice beyond his hearing.

He is satisfied with that which is decided for him. Rage does not cause his to exceed the limits, passion does not overcome him, and stinginess does not predominate him.

He is not greed for that which is not his. He associates with people so as to learn, keeps silent so as to save himself, puts questions so as to understand, and investigates so as to have knowledge.

His silence is not purposed for making people wondering at him and his wording is not purposed for priding himself on others.

If he is wronged, he endures until Allah takes revenge on his behalf. His own self is in distress because of him, while the people are in ease from him. He puts himself in hardship for the sake of his next life, and makes people feel safe from himself. His keeping away from others is by way of asceticism and purification, and his nearness to those to whom he is near is by way of leniency and mercifulness.

His keeping away is not by way of vanity or feeling of greatness, nor is his nearness by way of deceit and cheating. He imitates the virtuous people who preceded him and is the leader of the pious people who will come after him.

It is related that Homam passed into a deep swoon and then expired. Then Amir ul-Mu’minin said: “Verily, by Allah I had this fear about him.”
The Imam (a) ordered people to prepare Homam’s funeral ceremonies. He offered the Deceased Prayer on his body.

Then he added: “Effective advises produce such effects on receptive minds.”
Someone said to him: “O Amir ul-Mu’minin, how is it you do not receive such an effect?” Amir ul-Mu’minin replied: “Woe to you. For death, there is a fixed hour, which cannot be exceeded and a cause, which does not change. Now look, never repeat such talk, which the Shaitan had put on your tongue.”

36. The Shiite in anger and satisfaction

My father, Allah may have mercy upon him, narrated to us from Sa’d bin Abdullah… from Safwan bin Mehran that Abu Abdullah (a) said:

The true believer is he whose rage does not take him out of the right and whose satisfaction does not enter him into the wrong. When he has power, he should not seize more than that which is his right.

(37) God-fearing is in hearts

My father, Allah may have mercy upon him, narrated to us from Sa’d bin Abdullah… from Ali bin Abdil-Aziz that Abu Abdullah (a) said to him:
O Ali bin Abdil-Aziz, do not be deceived by their weeping. God-fearing is surely in the heart.

(38) The Imams’ commandments to the Shia

Mohammed bin Musa bin al-Mutawakkil, Allah may have mercy upon him, narrated from … Abdullah bin Sinan that he heard Abu Abdullah (a) saying:

O servants of Allah, I command you to cling to God-fearing. Do not disregard people so that you will not be humiliated. Allah, Powerful and Majestic is He, says in His Book: Speak righteous words to people. (2:83)
He (a) then said: Visit the ailed people, participate in their funeral ceremonies, testify for and against them, offer prayer with them in their mosques, and fulfill their rights.

He (a) then said: Some people claim being our followers and acting upon our commandments, but they do not observe the matters of which we order them and do not stop committing the acts that we forbid.

Moreover, they divulge our secrets before our enemies, who come to us for interrogating whether we had really said such things. In such cases, we have to deny and disavow everyone who divulges such matters. Thus, our disavowal includes such people.

(39) The Shia, truthfulness, and faithfulness

Mohammed bin al-Hasan bin al-Waleed, Allah may have mercy upon him, narrated to me from Mohammed bin al-Hasan as-Saffar from Mohammed bin al-Hussein bin Abu al-Khattab… that Abdullah bin Ziyad related:
In Mina, we greeted Abu Abdullah (a) and said, “O son of Allah’s Messenger, we are itinerant people.

We cannot attend your sessions. Hence, we ask you to give us some advices.” The Imam (a) said:
Cling to God-fearing, truthfulness, fulfillment of the trusts that are deposited with you, good company with whoever accompanies you, spread of salutation, and serving of food.

Offer prayers in the mosques of people, visit the ailed, and participate in their funeral ceremonies. My father told me that the adherents of us –the Prophet’s household- were the best of their folks. The jurisprudent of any people was the Shiite.

The muezzin of any people was the Shiite. The most trustful of any people was the Shiite. The most dependable of any people was the Shiite. Thus, you should carry such characters. Lead people to love us. Do not make them hate us.

(40) The Shia are known from their worship and faces

My father, Allah may have mercy upon him, narrated to us from Ali bin Ibrahim bin Hashim from his father from Ismaeel bin Mehran from Hamran bin Aayun that Abu Abdullah (a) related:
Ali bin al-Hussein (a) was sitting in his house when the door was knocked.

He asked one of his bondmaids to open the door. “We are some of your Shia,” they shouted from behind the door. As soon as he heard this statement, the Imam jumped so hurriedly that he was about to fall down.

When he opened the door, he took back and said:

You are lying. Where are the marks of your faces? Where are the signs of worship? Where are the features of prostration? Our Shia are characterized by their worship and shagginess. Their noses are impaired due to worship, and their foreheads, as well as organs of prostration, are effaced. Their stomachs are atrophied, and their lips are withered.

Worship has changed their faces, staying up at nights has fatigued them, and hot weather has affected their bodies. They praise Allah when people are silent, offer prayers when people are asleep, and are sad when people are happy. Their distinctive feature is asceticism. Their wording is mercy and their main concern is Paradise.

(41) The Shia and the disavowal of the Jibt and Taghut

Ali bin Ahmed bin Abdullah narrated to us from his father from his grandfather from Ahmed bin Abi Abdullah al-Barqi from his father from Amr bin Shemr from Abdullah that Imam as-Sadiq (a) said:

He who believes in seven things is (regarded as) believer: the disavowal of the Jibt and Taghut, the declaration of the divine leadership (of the Imams), the belief of rajaa, the legality of the temporary marriage, the illegality of the (flesh of) eel, and the illegality of passing the (wet) hands over the slippers (during the ritual ablutions).

(42) Manners of the believers

My father, Allah may have mercy upon him, narrated to us from Abdullah bin Ja’far al-Himyari from Harun bin Muslim from Mas’ada bin Sadaqa:
As he was asked about the clear resoluteness that is seen in the manners of the believers, Abu Abdullah (a) answered:

This is because of the existence of the glory of the Quran in the believers’ hearts and the existence of the purity of faith in their chests. They worship Allah, Powerful and Majestic is He, obey Him, and believe the Messenger of Allah.

They asked: What about the stinginess that is noticed in the believers’ manners?

He (a) answered: This is because the believers seek only legal earnings. To seek legal earnings is something very hard; therefore, the believers dislike to forsake the things that they exerted all efforts painstakingly to obtain.

When they are generous, they spend so properly.
They asked: What are the characters of the believers?

He (a) answered: The believers sleep like the drowned, eat like the ailed, weep like the mother that is bereaved of her child, and sit like the one against whom people are rallied.

They asked: Why are the believers more importunate than others are in the question of marriage?

He (a) answered: This is because the believers restrain their carnal desires and do not violate the others’ honors. Besides, they do so in order that their sexual drives will not lead them astray. If a believer gains the legal, he satisfies himself with it and dispends with anything else.
• Imam as-Sadiq (a) also said:

Only the believers enjoy three characters altogether: the knowledge of Allah, knowledge of those whom they like, and knowledge of those whom they dislike.
• He (a) also said:

A believer’s power lies in his heart; therefore, he stays up at nights (for worship) and observes fasting during days while his body is weak and thin.
• He (a) also said:

With regard to his religion, the believer is firmer than the unshakable mountains. One can take from the unshakable mountains, while no one can take anything from the beliefs of the believers, for they are so observant and abiding by his religion.

(43) The believer, the Muslim, and the Muhajir

(The same series of relaters)… The Prophet (s) said:
Do you know why the believers are called so? This is because people can entrust them with their souls and fortunes.

May I tell you about the true Muslims? The true Muslims are those from whose hands –i.e. acts- and tongues –i.e. words- people are saved.
May I tell you about the true Muhajirs? They are those who deserted the sins as well as everything that Allah has forbidden.

(44) The believer is displeased by his evil deeds

(The same previous series of relaters)… The Prophet (s) said:
He who is displeased by his evil deeds and pleased by his good deeds is believer.

45. The ugly believer

My father, Allah may have mercy upon him, narrated from Sa’d bin Abdullah from … Hebbab al-Wasiti that Abu Abdullah (a) said:
It is very ugly for a believer to be humiliated by his desires.

(46) Leprosy is semi-curse

(The same previous series of relaters)… Abu Abdullah (a) said:
Leprosy is semi-curse. Neither we, nor will our descendants and Shia be affected by leprosy.

(47) The believer is firmer than blocks of iron

(The same previous series of relaters)… from Hussein bin Amr said that Abu Abdullah (a) said:

The believer is firmer than blocks of iron. Iron is changed when it is subjected to fire, while the believer will not be changed even if he is killed, cut by a saw, and then killed anew.

(48) Allah created the believers from the same origin

Al-Hasan bin Ahmed, Allah may have mercy upon him, narrated from… al-Mufaddhal that Abu Abdullah (a) said:

Allah, Blessed and Exalted is He, has created all the believers from the same origin. No one is added to them and no one of them is excluded. By Allah (I swear), they are like a head for a body and fingers for a hand. If you notice anyone unlike this description, you should know that he is hypocrite.

(49) Winter is the believer’s spring

Mohammad bin Ali Majilwayh, Allah may have mercy upon him, narrated to us from… Mohammed bin Sulaiman ad-Dailami that Abu Abdullah (a) said:
Winter is the believer’s spring. Its long nights help the believer offer his rites of worship.

(50) The believer and the worldly misfortunes

(The same previous series of relaters)… from Mohammed bin Ahmed from Muawiya bin Ammar that Abu Abdullah (a) said:

Allah has not insured the believers against the worldly misfortunes. In fact, He insures them against the blindness in the Hereafter and the unhappiness –i.e. sightlessness.

(51) The believer is not unblessed

(The same previous series of relaters)… from Mohammed bin Ahmed from Saeed bin Ghazwan that Abu Abdullah (a) said:
The believer is not unblessed.

(52) Qualities of the believer

(The same previous series of relaters)… from Ahmed bin Mohammed from as-Salih Bin Maitham that Abu Abdullah (a) said:

He who enjoys three characters has the qualities of faith in perfect: to tolerate the wrong, to suppress the anger, and to pardon for the sake of gaining Allah’s rewards. For anyone who enjoys such characters, Allah will take him to Paradise and will grant him the right to intercede for individuals as many as the individuals of (the tribes of) Rabeea and Madhar.

(53) Steadfastness against misfortunes

(The same previous series of relaters)… from Mohammed bin Ahmed from Zaid that Abu Abdullah (a) said:

You will not be considered as believers before you become trustworthy and regard the favor of luxury as misfortune. In fact, to be steadfast against misfortunes is better than to enjoy good health with luxury.

(54) Ethics and moralities of the believer

(The same previous series of relaters)… from Mohammed bin Ahmed that a man asked Abu Abdullah (a) to describe the believer. He (a) said:

The believer enjoys strength with religiousness, determination with lenience, faith with conviction, carefulness with understanding, activity with right guidance, charity with straightforwardness, overlooking with appetite, knowledge with clemency, wit with indulgence, rightful openhandedness, moderation in wealth, temperance in poverty, pardon in ability, obedience with advice, godliness in desires, prudence in jihad, praying in concern, and steadfastness against hardship.

In shaking disasters, he is solemn. In misfortunes, he is steadfast. In luxury, he is thankful. He does not backbite anyone, pride himself against anyone, or oppress anyone.

He shows tolerance when he is oppressed. He does not rupture his relations with his relatives. He is not weak, rude, or coarse. His sight does not precede him, his stomach does not disgrace him, and his carnal desire does not dominate him. He does not envy others.

He does not scant, waste, or exceed the proper limits. He only economizes.
He supports the wronged and compassions the poor.

His own self is in distress because of him, while the people are in ease from him. He does not desire for the dignity of this world and does not worry about people’s humiliation.

People are engaged in their concerns while the believer has his own concern. He does not see any blemish in his clemency, any weakness in his opinion, or any waste in his religion.

He guides him whoever seeks his consultation, helps him who helped him, and refrains from the wrong, the obscene language, and ignorance. These are the moralities of the believer.

(55) The believer is powerful in the religion

(The same previous series of relaters)… from Mohammed bin Ahmed from Abu al-Alaa that Abu Abdullah (a) said:

The true believer is feared by everything, for he is powerful in the religion of Allah and he does not fear anything. This is the distinctive feature of the believers.

(56) Everything is submissive to the believer

(The same previous series of relaters)… from Mohammed bin Ahmed from … Safwan al-Jammal that he heard Abu Abdullah (a) saying:
Everything is submissive to the believer.

He (a) then added:
Allah will cause everything, including vermin, beasts, and birds, to fear the believer if he is sincere to Allah.

(57) In the heavens, the believer gives light as same as the stars’

My father, Allah may have mercy upon him, narrated to us from Sa’d bin Abdullah from Ahmed bin al-Hasan bin Ali bin Faddhal from … Ammar bin Musa that Abu Abdullah (a) was asked whether the inhabitants of the heavens can see the inhabitants of the earth. He (a) answered:

The inhabitants of the heavens can see only the believers, because they give light like the light of the stars.

Some asked: Can they see the people on this earth markedly?

He (a) answered: No, they cannot. They can only see their lights wherever they go.

He (a) then added: On the Day of Resurrection, every believer will be given five hours during which he will be granted the right of intercession.

(58) The believer and his enemy

My father, Allah may have mercy upon him, narrated to us from Sa’d bin Abdullah from … al-Harithi from Ziyad al-Qandi that Abu Abdullah (a) said:
To see the enemy plunge in the acts of disobedience to Allah is a sufficient victory that Allah bestows upon the servant.

(59) The believer is neither coward nor stingy

My father, Allah may have mercy upon him, narrated to us from Sa’d bin Abdullah from … al-Harithi that Abu Abdullah (a) said:

Anyone who enjoys stinginess, envy, and cowardice cannot be believer. The believer is never coward, stingy, or acquisitive.

(60) The believer is self-righteous

Mohammed bin al-Hasan bin Ahmed bin al-Waleed, Allah may have mercy upon him, narrated to us from Mohammed bin Yahya al-Attar from one of his companions that Abu Abdullah (a) said:

The believer is self-righteous. He is more sincere with himself than seventy believers.

(61) The believer has characters from his Lord, Prophet, and Imam

My father, Allah may have mercy upon him, narrated to us from Ahmed bin Idris from Mohammed bin Ahmed bin Yahya bin Imran al-Ash’ari from Sahl bin Ziyad from al-Harith bin ad-Delhath (the servant of Imam ar-Ridha) that Abu al-Hasan (a) said:

A servant will not be a faithful believer before he learns three characters: one from the Lord, one from His Messenger, and one from the Imam. The character that he should learn from Allah is the concealment of secrets. Allah the Glorified says: He knows the unseen and He does not allow anyone to know His secrets… (72:28)

The character that he should learn from the Prophet (s) is that he should treat people courteously. Allah says: Take the surplus, preach the truth, and keep away from the ignorant ones. (7:199)

The character that he should learn from the Imam (a) is to be steadfast against situations of misfortune and crises. Allah says: … and those who exercise patience in poverty and in distress. (2:177)

(62) The intention to do good or bad

My father, Allah may have mercy upon him, narrated to us from Sa’d bin Abdullah from … Ali bin Saaih that Abdullah bin Musa bin Ja’far (a) related:

I asked my father (Imam al-Kadhim) whether the Keeping Angels know the good or bad deed before the servant acts them.
He asked me: Is the smell of the toilet as same as the perfume?
I answered: Of course not.

He (a) said: In the same manner, when a servant intends to do a good deed, his breath becomes sweet-smelling. In this case, the angel on the right says to the angel on the left, ‘Stop it.

He intends to do a good deed.’ If the servant does that good deed, his tongue stands for the pen (with which the good deed will be recorded) and his saliva stands for the ink and, hence, the angel will record it for him.
When the servant intends to do an evil deed, his breath becomes stinking. In this case, the angel on the left says to the angel on the right, ‘Stop it. He intends to do an evil deed.’

If the servant commits that evil deed, his tongue stands for the pen (with which the good deed will be recorded) and his saliva stands for the ink and, hence, the angel will record it against him.

(63) Amir ul-Muminin describes the sincere

Mohammed bin Salih narrated to me from (…) Abu al-Abbas ad-Dainouri that Mohammed bin al-Hanafiyya related:
Al-Ahnaf bin Qays invited Amir ul-Mu’minin (a) in Basra after the Battle of the Camel. When Amir ul-Mu’minin responded to the invitation, he asked al-Ahnaf to invite his companions, too. Al-Ahnaf did.

After that, some people who were very reverent as if they were worn out skins came in. “O Amir ul-Mu’minin,” asked al-Ahnaf, “What happened to those people? Was it because scarce of food or was it because of the terror of war?”

Amir ul-Mu’minin (a) answered:
No, Ahnaf. It was not. Allah, Glorified is He, loved some people who worshipped Him devotedly in this world as if they were under blockade, because He has known their dread of the Day of Resurrection before they have witnessed it.

They therefore exerted all their possible efforts in this regard. If they remember that morning when the creatures will be brought before their Lord, they imagine a line comes out of Hell to gather all the creatures before their Lord and imagine a record that is opened before the Witnesses and uncovers all of their sins.

Thus, their souls are about to run flowingly, their hearts are about to fly with wings of fear highly, and their minds are as if they are boiling in a cauldron.

They have longed (for meeting Allah) like the longing of the distracted in the murk and they have been distressed because of the fear of that to which they dedicated themselves.

Thus, they have become weak-bodied, brokenhearted, gloomy-faced, dry-lipped, and atrophied-stomached. You see them as if they are drunk; they talk in the loneliness of nights and are submissive like worn out skins. They have offered their acts to Allah so sincerely in secret and in public. Their hearts have never felt secure because of their fear of Allah.

They have behaved as if they were the guards of the domes of their tributes.
Were you to see them at nights—when the eyes are asleep, the sounds are quiet, and the movements of the birds in their nests are calm—the threatening horror of the Day of Resurrection has deterred them from sleeping, just as Allah says: “Did the people of the towns think themselves secure from Our wrath that could strike them at night during their sleep? (7:97)”

So, they wake up panic-stricken, hurried to their prayers crying—they, sometimes, weep and sometimes praise Allah. In their places of worship, they weep and resound. At gloomy nights, they weep.

Were you, O Ahnaf, to see them at nights standing on their limbs with the backs bent. They recite the parts of the Quran in their prayers. Their wailing, lamenting, and sighing are very deep.

If they sigh, you think as if the fire (of Hell) has taken them from the throat. If they wail, you think as if the chains are fastened on their necks.

If you look at them in days, you see the people who “walk gently on the earth,” say “good wording to people,” “when addressed by the ignorant ones, their only response is, ‘Peace be with you,’” and “when they come across something impious, they pass it by nobly.”

They have prevented their feet from inspecting the people’s defects, stopped their tongues from mentioning the people’s honors, checked their hearings from interfering in the others’ reference to the wrong, feasted their eyes on turning them away from (looking at) the acts of disobedience to Allah, and directed towards the Abode of Peace—he whoever enters there will be saved from doubt and griefs.

It seems, O Ahnaf, that you have been engaged by looking at the face of that one which afflicts you with (various sorts of) misfortunes in the very moment you enjoy looking at its flourishing face, and you have been engaged by looking at the drawings of the portico of that lodging, as well as its hanged curtains, while wind and hot weather are charged with its fruits.

Nevertheless, that lodging, which is definitely not your permanent abode, has distracted you from (working for) the Final Abode that Allah created from a white pearl, holed rivers, planted trees, cast shadows of its ripen fruits over it, and filled in it with the young women.

Then, He will house (permanently) His disciples and obedient people there.

Were you, O Ahnaf, to see them when they will come to their Lord the Glorified. When their mares are stricken, their riding she-camels will make such a nice sound that no one has ever heard its like. A cloud that rains musk and saffron will overshadow them.

Their mares will neigh between the plants of the gardens (of Paradise), and their she-camels will take them between the heights of saffron. They will walk gravely on pearls and corals.

The curators of Paradise will receive them with the pulpits of basil. A wind from the direction of the Divine Throne will then disperse over them jasmine and daisy. When they approach the portals (of Paradise), Ridhwan will open them in their faces and they will prostrate themselves for Allah in the courtyard of Paradise.

The All-omnipotent Allah will say to them, “Raise your heads. I have freed you from the burden of worship and housed you in the paradise of contentment.”

If you, O Ahnaf, disregard that which I have previously said, you will be left in the shirts of tar, you will run around in blazing fire and boiling water, and you will be watered very boiling water.

On that day, many spines will be broken, many faces will be destroyed, and many will be deformed and beaten on the noses.

Likewise, the chains will eat the palms of many, and the bands will cohere with the necks of many.

Were you, O Ahnaf, to see them slipping in the valleys of Hell and climbing the mountains there while they are dressed with pieces of tar and matched to the sinful and the devils. If they call for help against the fire, the scorpions and snakes will attack them.

Were you also to see the caller who will say: “O people of Paradise and its bliss and jewels and garments, you will live forever and you will never die.” Only then, they lose hope completely, the doors will be locked, and the relations will be cut.

On that day, many old men will mourn for their old age, many young people will mourn for their youth, and many women will wail for their scandals. Their screens will be torn.

On that day, many will be dipped and detained between the layers of Hell. It is a dip that will cause you to dress a garment –after you had dressed linen clothes, drunk water that was cooled on the walls, and eaten the various meals-, which will turn gray every single and smooth hair that you were feeding and will gouge out the eye with which you saw every dear one.

This is what Allah has prepared for the criminals and that was what Allah has prepared for the God-fearing.

(64) The best of servants

Mohammed bin al-Hasan bin Ahmed bin al-Waleed, Allah may have mercy upon him, narrated to us from Mohammed bin al-Hasan as-Saffar from Ahmed bin Mohammed bin Khalid from Ismaeel bin Mehran from Saif bin Umaira from Sulaiman bin Ja’far an-Nakh’i from Mohammed bin Muslim and others from … that Abu Ja’far Mohammed bin Ali al-Baqir (a) said:

As he was asked about the best servants, the Prophet (s) said:

The best servants are those who become happy when they do a good deed, seek Allah’s forgiveness when they make a mistake, show gratitude when something is given to them, and pardon when they are enraged.

(65) Ali is the disciple of Allah

Mohammed bin al-Qasim Alistrabadi, Allah may have mercy upon him, narrated to us from Yousuf bin Mohammed bin Ziyad and Ali bin Mohammed bin Sayyar from their fathers that al-Hasan (Imam al-Askari) bin Ali bin Mohammed bin Ali bin Musa bin Ja’far bin Mohammed bin Ali bin al-Hussein bin Ali bin Abi Talib, peace be upon them all, related that the Prophet (s) said to one of his companions:

You, O Abdullah, should love, hate, support, and antagonize—all for the sake of Allah. You cannot gain the loyalty to Allah except through this way.

A man cannot find the taste of faith, no matter how many his prayers and days of fasting are, unless he follows so. Unfortunately, these days, people are fraternizing with each other on the bases of the worldly benefits.

Likewise, they love each other and hate each other for the same reason. This will in no means benefit them in the sight of Allah.

The man asked: How can I know whether my support or antagonism was for the sake of Allah? Who is the disciple of Allah so that I will support him, and who is the enemy of Allah so that I will antagonize him?”

The Prophet (s) pointed to Ali (a) and said: Do you see this one?

The man said: Yes, I do.
He (s) said: The supporter of this one is surely the disciple of Allah; therefore, you should support him. The enemy of this one is surely the enemy of Allah; therefore, you should antagonize him. You should support him whoever supports this man, –Ali- even if he is the killer of your father and sons. You should antagonize him whoever antagonizes this man, even if he was your father or your sons.

(66) The characters of the religious

Al-Hasan bin Ahmed bin Idris, Allah may have mercy upon him, narrated to us from his father from Ahmed bin Mohammed bin Easa from his father from Abdullah bin al-Qasim from his father from Abu Bassir that Abu Abdullah related on the authority of his fathers that Amir ul-Mu’minin (a) said:

The religious people enjoy definite characters due to which they are recognized: telling truth, redemption of trusts, fulfillment of the pledge, infrequency of pride, shyness, regard of the relatives, mercifulness to the weak, rarity of copulation, doing of favors, good mannerism, broad-mindedness, and pursuance of knowledge as well as every matter that takes near to Allah.

They will receive abundant blessings and the best eternal dwelling.

Tuba –abundant blessings- is the name of a tree that is in Paradise. Its origin is in the house of the Prophet (s). In the house of every believer, there will be a branch of that tree. That branch will carry any desire that occurs to the believers.

If a painstaking rider walks for one hundred years under the shadow of that tree, he will not be able to get out of it. If a crow begins his journey of flight from the lower part of that tree, it will not attain its higher part before it dies out of old age. You should desire for so.

The (true) believer engages himself (in acts and rites of worship to Allah) while people feel restful towards him. When night comes upon him, he takes the face as his bed and prostrates his honorable organs before Allah, Powerful and Majestic is He. He confides to the One Who created him (secretly) to release him (from Hell). You should be like this.

(67) The nobilities of character

Ahmed bin Mohammed bin Yahya al-Attar, Allah may have mercy upon him, narrated to us from his father from Ahmed bin Mohammed bin Easa from Othman bin Easa from Abdullah bin Meskan that Abu Abdullah (a) said:

Allah, Blessed and Exalted is He, has given the Prophet (s) the nobilities of character exclusively. You should test yourselves through such characters. If you have them all, you should thank Allah and seek more. These are ten: conviction, satisfaction, tolerance, thankfulness, clemency, good mannerism, openhandedness, sense of honor, courage, and personality.

(68) Abdul-Azheem al-Hasani and Imam al-Hadi

Ali bin Ahmed bin Musa ad-Daqqaq and Ali bin Abdullah al-Warraq narrated to us from Mohammed bin Harun as-Sufi from Abu Turab Ubaidullah bin Musa al-Huyani that Abdul-Azheem al-Hasani related:

I visited my master Ali bin Mohammed bin Ali bin Musa bin Ja’far, peace be upon them. When his eyes fell on me, he said: “Welcome, O Abu al-Qasim, you are surely our disciple.”

“O son of the Messenger of Allah,’ I said, “I want to provide my beliefs before you. If they are right, I will maintain until I meet Allah, Powerful and Majestic is He.”
“Well,” said the Imam (a) “show me.”

I began, “Allah, Blessed and Exalted is He, is One. There is nothing like Him. He is out of the two edges—the edge of neutralization and the edge of anthropomorphism. He is not corporeality, image, accident, or essence.

He, Glorified is His Name, is the Maker of the corporalities, the Former of the images, and the Creator of the accidents and the essences. He is the Lord, the Possessor, the Maker, and the Producer of everything.

He is All-wise; He neither does the ugly nor does He break the obligatory. I also believe that Mohammed (s) is His servant and messenger as well as the seal of the prophets. No prophet will come forth after him up to the Day of Resurrection. His code is the seal of codes.

No code will be enacted after his code up to the Day of Resurrection.

I also believe that the Imams, successors, and lawful leaders after him are Amir ul-Mu’minin Ali bin Abi Talib, al-Hasan, al-Hussein, Ali bin al-Hussein, Mohammed bin Ali, Ja’far bin Mohammed, Musa bin Ja’far, Ali bin Musa, Mohammed bin Ali, and you—my master, peace be upon you all, respectively.”

The Imam (a) said: “After me, my son al-Hasan will come. What will people do with his successor?”
“What is that, master?” I asked.

Imam al-Hadi (a) answered: “His appearance will not be seen and his name cannot be mentioned until he comes forth to fill in the earth with justice and fairness in the same way as it would be filled with wrong and injustice.”

“I submit to this,” I said, “I also declare that the follower of the Imams is surely the disciple of Allah, their enemy is surely the enemy of Allah, the obedience to them is surely the obedience to Allah, and the disobedience to them is surely the disobedience to Allah.

I declare that the Prophet’s Midnight Ascension is right, the tomb interrogation is right, Paradise is right, Hell is right, the Path is right, the Balance is right, and there is no doubt about the coming of the Hour of Doom and that Allah will raise every one from the graves.

I declare that the obligatory religious duties, after the (obligatory) loyalty to the Imams, are the prayer, the zakat, the fasting, the hajj, the jihad, the enjoinment of good, the forbiddance of evil, and the keeping of the parents’ rights.

This has been my religion, belief, and faith.”

Ali bin Mohammed (a) said: “O Abu al-Qasim, this is, by Allah, the very religion that Allah has accepted for His servants; therefore, you should keep it. Allah may strengthen your faith by the true Words in this world and in the life to come.”

(69) The Shiite does not deny four matters

Ahmed bin al-Hasan al-Qattan, Allah may have mercy upon him, narrated to us from Ahmed bin Yahya bin Zakariyya from Bakr bin Abdullah bin Habib from Tamim bin Buhloul from Mohammed bin Emara from his father that Ja’far bin Mohammed as-Sadiq (a) said:

He who denies four matters does not belong to our Shia: the Prophet’s Midnight Ascension, the tomb interrogation, the creation of Paradise and Hell, and the right of intercession.

(70) To deny the Ascension is to deny the Prophet

Mohammed bin Ibrahim bin Ishaq at-Taliqani, Allah may have mercy upon him, narrated to us from Ahmed bin Mohammed bin Saeed al-Hamadani from Ali bin al-Hasan bin Ali bin Faddhal from his father that Abu al-Hasan Ali bin Musa ar-Ridha (a) said:

He who denies the Prophet’s Midnight Ascension is belying the Prophet.

(71) The true believer

Abdul-Wahid bin Mohammed bin Abdous al-Attar an-Nisapuri, Allah may please him narrated to us from Ali bin Mohammed bin Qutaiba from al-Fadhl bin Shathan that Ali bin Musa ar-Ridha (a) said:

For anyone who declares the oneness of Allah, denies His being anthropomorphized, deems Him far above that whichever does not fit Him, declares that might, power, will, volition, creation, authority, and acts—

All are in the possession of Allah, believes that the acts of the servants (the planning for the acts, not their bringing into being) are created, declares that Mohammed (s) is the messenger of Allah and Ali and the Imams who follow him are the arguments of Allah (against the creatures).

Supports their disciples, antagonizes their enemies, avoids committing the grand sins, believes in rajaa and the two mut’as, and has faith in the Prophet’s Midnight Ascension, the tomb interrogation, the Divine Pool, the right of intercession, the creation of Paradise and Hell, the Path, the Balance, the raising from the death, and the Resurrection.

He is surely believer and one of our Shia—the Shia of the Prophet’s household.

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