Faith & Belief

قَالَ أَبُو جَعْفَرٍ ع‌ مَنْ قُسِمَ لَهُ الرِّفْقُ قُسِمَ لَهُ الْإِيمَانُ.

“Whoever has received a share of friendliness has received a share of belief.”

إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى رَفِيقٌ يُحِبُّ الرِّفْقَ فَمِنْ رِفْقِهِ بِعِبَادِهِ تَسْلِيلُهُ أَضْغَانَهُمْ‌[2] وَ مُضَادَّتَهُمْ‌[3] لِهَوَاهُمْ وَ قُلُوبِهِمْ وَ مِنْ رِفْقِهِ بِهِمْ أَنَّهُ يَدَعُهُمْ عَلَى الْأَمْرِ يُرِيدُ إِزَالَتَهُمْ عَنْهُ رِفْقاً بِهِمْ لِكَيْلَا يُلْقِيَ عَلَيْهِمْ عُرَى الْإِيمَانِ‌[4] وَ مُثَاقَلَتَهُ جُمْلَةً وَاحِدَةً فَيَضْعُفُوا فَإِذَا أَرَادَ ذَلِكَ نَسَخَ الْأَمْرَ بِالْآخ

3. Ali ibn Ibrahim has narrated from his father from Safwan ibn Yahya from Yahya al-Azraq from Hammad ibn Bashir from Abu ‘Abdillah (a.s.) who has said the following: “Allah, the Most Blessed, the Most High, is compassionate and He loves friendliness. Of the examples of His compassion to His worshippers is His reducing

قَالَ رَسُولُ اللَّهِ ص‌ الرِّفْقُ يُمْنٌ وَ الْخُرْقُ شُؤْمٌ‌[1].

“The Messenger of Allah has said, ‘Friendliness is a blessing and detachment is evil.’”

إِنَّ اللَّهَ عَزَّ وَ جَلَّ رَفِيقٌ يُحِبُّ الرِّفْقَ وَ يُعْطِي عَلَى الرِّفْقِ مَا لَا يُعْطِي عَلَى الْعُنْفِ.

5. It is narrated from him (narrator of the Hadith above) from ibn Mahbub from ‘Amr ibn Shamir from Jabir from abu Ja’far (a.s.) who has said the following: “Allah, the Most Majestic, the Most Holy, is compassionate. He loves kindheartedness and awards for it with such things that He does not give due to rudeness.”

قَالَ رَسُولُ اللَّهِ ص‌ إِنَّ الرِّفْقَ لَمْ يُوضَعْ عَلَى شَيْ‌ءٍ إِلَّا زَانَهُ‌[2] وَ لَا نُزِعَ مِنْ شَيْ‌ءٍ إِلَّا شَانَهُ.

“The Messenger of Allah has said, ‘There is nothing in which friendliness is placed but that such thing is beautified. There is nothing from which friendliness is removed but that such thing is shunned.”’

إِنَّ فِي الرِّفْقِ الزِّيَادَةَ وَ الْبَرَكَةَ وَ مَنْ يُحْرَمِ الرِّفْقَ يُحْرَمِ الْخَيْرَ.

“In friendliness, certainly, there are increased blessings. One dispossessed of (faculty) friendliness is deprived of goodness.”

مَا زُوِيَ الرِّفْقُ عَنْ أَهْلِ بَيْتٍ إِلَّا زُوِيَ عَنْهُمُ الْخَيْرُ.

“If kindheartedness goes away from a family, goodness departs them also.”

أَيُّمَا أَهْلِ بَيْتٍ أُعْطُوا حَظَّهُمْ مِنَ الرِّفْقِ فَقَدْ وَسَّعَ اللَّهُ عَلَيْهِمْ فِي الرِّزْقِ وَ الرِّفْقُ فِي تَقْدِيرِ الْمَعِيشَةِ خَيْرٌ مِنَ السَّعَةِ فِي الْمَالِ وَ الرِّفْقُ لَا يَعْجِزُ عَنْهُ شَيْ‌ءٌ وَ التَّبْذِيرُ لَا يَبْقَى مَعَهُ شَيْ‌ءٌ إِنَّ اللَّهَ عَزَّ وَ جَلَّ رَفِيقٌ يُحِبُّ الرِّفْقَ‌[3].

“Any family who has received their share of kindheartedness, Allah has certainly increased their livelihood. Friendliness in matters of earning a living is better than great wealth. Friendliness does not cause any weakness but a spendthrift habit leaves nothing in place. Allah, the Most Majestic, the Most Holy, is comp

قَالَ لِي وَ جَرَى بَيْنِي وَ بَيْنَ رَجُلٍ مِنَ الْقَوْمِ كَلَامٌ فَقَالَ لِي ارْفُقْ بِهِمْ- فَإِنَّ كُفْرَ أَحَدِهِمْ‌[1] فِي غَضَبِهِ وَ لَا خَيْرَ فِيمَنْ كَانَ كُفْرُهُ فِي غَضَبِهِ.

“The narrator has said, ‘A conversation took place between a man of the group and me and the Imam said to me, ‘Be friendly with them or else one of them may reject in anger and there is nothing good in rejection that may come from anger.”’

الرِّفْقُ نِصْفُ الْعَيْشِ.

“Friendliness is half of livelihood.”

قَالَ رَسُولُ اللَّهِ ع‌ إِنَّ اللَّهَ يُحِبُّ الرِّفْقَ وَ يُعِينُ عَلَيْهِ فَإِذَا رَكِبْتُمُ الدَّوَابَّ الْعُجْفَ‌[2] فَأَنْزِلُوهَا مَنَازِلَهَا- فَإِنْ كَانَتِ الْأَرْضُ مُجْدِبَةً فَانْجُوا عَنْهَا وَ إِنْ كَانَتْ مُخْصِبَةً فَأَنْزِلُوهَا مَنَازِلَهَا.

“The Messenger of Allah has said, ‘Allah, certainly, loves kindheartedness and He supports one to achieve it. If you ride a weak animal allow it to rest whenever needed. If it is a barren land pass it quickly, and if it is a fertile land, allow them to rest as they need.’”

قَالَ رَسُولُ اللَّهِ ص‌ لَوْ كَانَ الرِّفْقُ خَلْقاً يُرَى مَا كَانَ مِمَّا خَلَقَ اللَّهُ شَيْ‌ءٌ أَحْسَنَ مِنْهُ.

“The Messenger of Allah has said, ‘If kindheartedness were to be seen like a creature, nothing of the creatures of Allah could have been as good as kindheartedness.

إِنَّ اللَّهَ رَفِيقٌ يُحِبُّ الرِّفْقَ وَ مِنْ رِفْقِهِ بِكُمْ تَسْلِيلُ أَضْغَانِكُمْ وَ مُضَادَّةِ قُلُوبِكُمْ وَ إِنَّهُ لَيُرِيدُ تَحْوِيلَ الْعَبْدِ عَنِ الْأَمْرِ فَيَتْرُكُهُ عَلَيْهِ حَتَّى يُحَوِّلَهُ بِالنَّاسِخِ كَرَاهِيَةَ تَثَاقُلِ الْحَقِّ عَلَيْهِ.

“Allah is compassionate and He loves kindheartedness. Of the examples of His compassion is His reducing and easing off of your feeling of grudge and hatred that confronts your wish and your heart. When He decides to change a worshipper’s habits He issues a command and then changes it with an abrogating command so that

قَالَ رَسُولُ اللَّهِ ص‌ مَا اصْطَحَبَ اثْنَانِ إِلَّا كَانَ أَعْظَمُهُمَا أَجْراً وَ أَحَبُّهُمَا إِلَى اللَّهِ عَزَّ وَ جَلَّ أَرْفَقَهُمَا بِصَاحِبِهِ.

“The Messenger of Allah has said, ‘Whenever two things accompany each other the recipient of greater reward and the most beloved of the two before Allah, the Most Majestic, the Most Holy, is the kindhearted one to its companion.’”

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ مَنْ كَانَ رَفِيقاً فِي أَمْرِهِ نَالَ مَا يُرِيدُ مِنَ النَّاسِ.

“I heard Abu ‘Abdillah (a.s.) say, ‘Whoever is friendly in his affairs achieves what he wants from people.’”

أَرْسَلَ النَّجَاشِيُّ إِلَى جَعْفَرِ بْنِ أَبِي طَالِبٍ‌[1] وَ أَصْحَابِهِ فَدَخَلُوا عَلَيْهِ وَ هُوَ فِي بَيْتٍ لَهُ جَالِسٌ عَلَى التُّرَابِ وَ عَلَيْهِ خُلْقَانُ الثِّيَابِ‌[2] قَالَ فَقَالَ جَعْفَرٌ ع فَأَشْفَقْنَا مِنْهُ حِينَ رَأَيْنَاهُ عَلَى تِلْكَ الْحَالِ فَلَمَّا رَأَى مَا بِنَا وَ تَغَيُّرَ وُجُوهِنَا قَالَ الْحَمْدُ لِلَّهِ الَّذِي نَصَرَ مُحَمَّداً وَ أَقَرَّ عَيْنَهُ أَ لَا أُبَشِّرُكُمْ فَقُلْتُ بَل

“Abu ‘Abd Allah (a.s.) has said, ‘Once al-Najashi (a king of Abyssinia) called to his presence Ja’far ibn abu Talib and his companions. When they came in, they found the king sitting on the ground wearing two old pieces of cloth.’ The Imam said that Ja’far has said, ‘We felt compassion for him in our hearts when we saw

سَمِعْتُهُ يَقُولُ‌ إِنَّ فِي السَّمَاءِ مَلَكَيْنِ مُوَكَّلَيْنِ بِالْعِبَادِ فَمَنْ تَوَاضَعَ لِلَّهِ رَفَعَاهُ وَ مَنْ تَكَبَّرَ وَضَعَاهُ.

“I heard the Imam saying, ‘In heaven there are two angels who guard the servants (of Allah). Whoever is humble before Allah, they raise him up, and whoever is arrogant, they bring him low.’”

أَفْطَرَ رَسُولُ اللَّهِ ص- عَشِيَّةَ خَمِيسٍ فِي مَسْجِدِ قُبَا فَقَالَ هَلْ مِنْ شَرَابٍ فَأَتَاهُ أَوْسُ بْنُ خَوَلِيٍّ الْأَنْصَارِيُّ بِعُسِّ مَخِيضٍ بِعَسَلٍ‌[1] فَلَمَّا وَضَعَهُ عَلَى فِيهِ نَحَّاهُ ثُمَّ قَالَ شَرَابَانِ يُكْتَفَى بِأَحَدِهِمَا مِنْ صَاحِبِهِ لَا أَشْرَبُهُ وَ لَا أُحَرِّمُهُ وَ لَكِنْ أَتَوَاضَعُ لِلَّهِ فَإِنَّ مَنْ تَوَاضَعَ لِلَّهِ رَفَعَهُ اللَّهُ وَ مَنْ تَكَبَّرَ خَفَضَهُ اللَّهُ وَ م

‘‘In a Thursday evening the Messenger of Allah had completed his day’s fasting and dinner was served in the Mosque of Quba. He asked, ‘Is there any drink?’ Aws ibn Khuli brought him a bowl of milk mixed with honey. When he touched it with his lips he moved it away saying, ‘There are two drinks each of which is enough d

مَنْ أَكْثَرَ ذِكْرَ اللَّهِ أَظَلَّهُ اللَّهُ فِي جَنَّتِهِ‌[3].

‘‘Whoever speaks of Allah very often, Allah will provide him shadow in His paradise.”

سَمِعْتُ أَبَا جَعْفَرٍ ع يَذْكُرُ أَنَّهُ أَتَى رَسُولَ اللَّهِ ص مَلَكٌ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُخَيِّرُكَ أَنْ تَكُونَ عَبْداً رَسُولًا مُتَوَاضِعاً أَوْ مَلِكاً رَسُولًا قَالَ فَنَظَرَ إِلَى جَبْرَئِيلَ وَ أَوْمَأَ بِيَدِهِ‌[4] أَنْ تَوَاضَعْ فَقَالَ عَبْداً مُتَوَاضِعاً رَسُولًا فَقَالَ الرَّسُولُ‌[5] مَعَ أَنَّهُ لَا يَنْقُصُكَ مِمَّا عِنْدَ رَبِّكَ شَيْئاً قَالَ وَ مَعَهُ مَفَاتِيحُ خَزَائِنِ الْ

“I heard abu Ja’far (a.s.) saying, ‘Once an angel came to the Messenger of Allah and said, ‘‘Allah, the Most Majestic, the Most Holy, gives you the choice to be a servant and a humble messenger, or to be an angel and a messenger.” He looked to Jibril who made a gesture with his hand to be humble. He (the Messenger of A

مِنَ التَّوَاضُعِ أَنْ تَرْضَى بِالْمَجْلِسِ دُونَ الْمَجْلِسِ وَ أَنْ تُسَلِّمَ عَلَى مَنْ تَلْقَى وَ أَنْ تَتْرُكَ‌ الْمِرَاءَ وَ إِنْ كُنْتَ مُحِقّاً وَ أَنْ لَا تُحِبَّ أَنْ تُحْمَدَ عَلَى التَّقْوَى.

“It is of humbleness to be happy with one seat instead of another seat, to initiate the greeting of peace to one who meets him and to avoid extreme argumentation even though one is right, and should not love to be praised for piety.”

أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مُوسَى ع أَنْ يَا مُوسَى أَ تَدْرِي لِمَ اصْطَفَيْتُكَ بِكَلَامِي دُونَ خَلْقِي قَالَ يَا رَبِّ وَ لِمَ ذَاكَ قَالَ فَأَوْحَى اللَّهُ تَبَارَكَ وَ تَعَالَى إِلَيْهِ أَنْ يَا مُوسَى إِنِّي قَلَّبْتُ عِبَادِي ظَهْراً لِبَطْنٍ فَلَمْ أَجِدْ فِيهِمْ أَحَداً أَذَلَّ لِي نَفْساً مِنْكَ يَا مُوسَى إِنَّكَ إِذَا صَلَّيْتَ وَضَعْتَ خَدَّكَ عَلَى التُّرَابِ أَوْ قَالَ عَلَى الْأَرْضِ.

“Allah, the Most Majestic, the Most Holy, sent revelation to Moses asking, ‘Moses, do you know why I chose you to speak to instead of My other creatures?’ He asked, ‘My Lord, why did You do so?’ The Imam said, ‘Allah, the Most Blessed, the Most High, revealed to Moses, “Moses, I turned My creatures upside down and I di

مَرَّ عَلِيُّ بْنُ الْحُسَيْنِ ص عَلَى الْمُجَذَّمِينَ‌[2] وَ هُوَ رَاكِبٌ حِمَارَهُ وَ هُمْ يَتَغَدَّوْنَ‌[3] فَدَعَوْهُ إِلَى الْغَدَاءِ فَقَالَ أَمَا إِنِّي لَوْ لَا أَنِّي صَائِمٌ لَفَعَلْتُ فَلَمَّا صَارَ إِلَى مَنْزِلِهِ أَمَرَ بِطَعَامٍ فَصُنِعَ وَ أَمَرَ أَنْ يَتَنَوَّقُوا فِيهِ‌[4] ثُمَّ دَعَاهُمْ فَتَغَدَّوْا عِنْدَهُ وَ تَغَدَّى مَعَهُمْ‌[5].

“Once, Ali ibn al-Husayn (a.s.) was passing by the lepers while riding his donkey. They were having their lunch so they invited him to join them for food. The Imam said, ‘Had 1 not been fasting I would have joined you.’ When he returned home he asked that good food be prepared. He then invited the lepers for food and h

إِنَّ مِنَ التَّوَاضُعِ أَنْ يَجْلِسَ الرَّجُلُ دُونَ شَرَفِهِ.

"Verily, humility includes a man sitting below his social rank."

نَظَرَ أَبُو عَبْدِ اللَّهِ ع إِلَى رَجُلٍ مِنْ أَهْلِ الْمَدِينَةِ قَدِ اشْتَرَى لِعِيَالِهِ شَيْئاً وَ هُوَ يَحْمِلُهُ فَلَمَّا رَآهُ الرَّجُلُ اسْتَحْيَا مِنْهُ فَقَالَ أَبُو عَبْدِ اللَّهِ ع اشْتَرَيْتَهُ لِعِيَالِكَ وَ حَمَلْتَهُ إِلَيْهِمْ أَمَا وَ اللَّهِ لَوْ لَا أَهْلُ الْمَدِينَةِ لَأَحْبَبْتُ أَنْ أَشْتَرِيَ لِعِيَالِيَ الشَّيْ‌ءَ ثُمَّ أَحْمِلَهُ إِلَيْهِمْ‌[6].

Abū ʿAbdillāh (AS) looked at a man from the people of Medina who had bought something for his family and was carrying it. When the man saw him, he felt shy from him (the Imam). So Abū ʿAbdillāh (AS) said: "You bought it for your family and carried it to them. By Allah, if it were not for the people of Medina, I would p

فِيمَا أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى دَاوُدَ ع يَا دَاوُدُ كَمَا أَنَّ أَقْرَبَ النَّاسِ‌ مِنَ اللَّهِ الْمُتَوَاضِعُونَ كَذَلِكَ أَبْعَدُ النَّاسِ مِنَ اللَّهِ الْمُتَكَبِّرُونَ.

"In what Allah, the Mighty and Exalted, revealed to David (a.s.): 'O David, just as the closest people to Allah are the humble, likewise the farthest people from Allah are the arrogant.'"

دَخَلْتُ عَلَى أَبِي الْحَسَنِ مُوسَى ع فِي السَّنَةِ الَّتِي قُبِضَ فِيهَا أَبُو عَبْدِ اللَّهِ ع فَقُلْتُ جُعِلْتُ فِدَاكَ مَا لَكَ ذَبَحْتَ كَبْشاً وَ نَحَرَ فُلَانٌ بَدَنَةً[1] فَقَالَ يَا أَبَا مُحَمَّدٍ إِنَّ نُوحاً ع كَانَ فِي السَّفِينَةِ وَ كَانَ فِيهَا مَا شَاءَ اللَّهُ وَ كَانَتِ السَّفِينَةُ مَأْمُورَةً فَطَافَتْ بِالْبَيْتِ وَ هُوَ طَوَافُ النِّسَاءِ وَ خَلَّى سَبِيلَهَا نُوحٌ ع فَأَوْحَى اللَّهُ عَزَّ و

“I entered upon Abu al-Hasan Musa (a.s.) in the year when Abu Abdullah (a.s.) passed away. I said, 'May I be your ransom, why did you slaughter a ram while so-and-so sacrificed a camel?' He (peace be upon him) said, 'O Abu Muhammad, Noah (a.s.) was in the Ark, and it contained what Allah willed. The Ark was commanded (

قَالَ: التَّوَاضُعُ أَنْ تُعْطِيَ النَّاسَ- مَا تُحِبُّ أَنْ تُعْطَاهُ. - وَ فِي حَدِيثٍ آخَرَ قَالَ قُلْتُ مَا حَدُّ التَّوَاضُعِ الَّذِي إِذَا فَعَلَهُ الْعَبْدُ كَانَ مُتَوَاضِعاً فَقَالَ التَّوَاضُعُ دَرَجَاتٌ مِنْهَا أَنْ يَعْرِفَ الْمَرْءُ قَدْرَ نَفْسِهِ فَيُنْزِلَهَا مَنْزِلَتَهَا بِقَلْبٍ سَلِيمٍ لَا يُحِبُّ أَنْ يَأْتِيَ إِلَى أَحَدٍ إِلَّا مِثْلَ مَا يُؤْتَى إِلَيْهِ إِنْ رَأَى سَيِّئَةً دَرَأَهَا[6] بِالْ

مَنْ أَحَبَّ لِلَّهِ وَ أَبْغَضَ لِلَّهِ وَ أَعْطَى لِلَّهِ‌ فَهُوَ مِمَّنْ كَمَلَ إِيمَانُهُ.

“Abu ‘Abd Allah (a.s.) has said, ‘Whoever loves for the sake of Allah, hates for the sake of Allah and gives for the sake of Allah, he is of those whose belief is complete.’”

مِنْ أَوْثَقِ عُرَى الْإِيمَانِ أَنْ تُحِبَّ فِي اللَّهِ وَ تُبْغِضَ فِي اللَّهِ وَ تُعْطِيَ فِي اللَّهِ وَ تَمْنَعَ فِي اللَّهِ‌[1].

“The strongest ring of belief to hold onto is to love for the sake of Allah and hate for the sake of Allah, to give for the sake of Allah and deny for the sake of Allah.”

قَالَ رَسُولُ اللَّهِ ص‌ وُدُّ الْمُؤْمِنِ‌[2] لِلْمُؤْمِنِ فِي اللَّهِ مِنْ أَعْظَمِ شُعَبِ الْإِيمَانِ أَلَا وَ مَنْ أَحَبَّ فِي اللَّهِ وَ أَبْغَضَ فِي اللَّهِ وَ أَعْطَى فِي اللَّهِ وَ مَنَعَ فِي اللَّهِ فَهُوَ مِنْ أَصْفِيَاءِ اللَّهِ.

“The Messenger of Allah has said, ‘Love of a believer for another believer only for the sake of Allah is of the greatest branches of belief. It is certain that whoever loves for the sake of Allah, hates for the sake of Allah, gives for the sake of Allah and denies for the sake of Allah is of the chosen people of Allah.

سَمِعْتُهُ يَقُولُ‌ إِنَّ الْمُتَحَابِّينَ فِي اللَّهِ يَوْمَ الْقِيَامَةِ عَلَى مَنَابِرَ مِنْ نُورٍ قَدْ أَضَاءَ نُورُ وُجُوهِهِمْ وَ نُورُ أَجْسَادِهِمْ وَ نُورُ مَنَابِرِهِمْ كُلَّ شَيْ‌ءٍ حَتَّى يُعْرَفُوا بِهِ فَيُقَالُ هَؤُلَاءِ الْمُتَحَابُّونَ فِي اللَّهِ.

Those who love each other for the sake of Allah, on the Day of Judgment will be seen on the pulpits of light. The light of their faces, the light of their bodies and the light of their pulpits will light up all things so much so that they will become known for it, and they will be called people loving for the sake of A

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْحُبِّ وَ الْبُغْضِ أَ مِنَ الْإِيمَانِ هُوَ فَقَالَ وَ هَلِ الْإِيمَانُ إِلَّا الْحُبُّ وَ الْبُغْضُ ثُمَّ تَلَا هَذِهِ الْآيَةَ- حَبَّبَ إِلَيْكُمُ الْإِيمانَ‌ وَ زَيَّنَهُ فِي قُلُوبِكُمْ‌ وَ كَرَّهَ إِلَيْكُمُ الْكُفْرَ وَ الْفُسُوقَ‌ وَ الْعِصْيانَ‌ أُولئِكَ هُمُ الرَّاشِدُونَ‌[3].

5. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz from Fudayl ibnYasar who has said the following: “I asked abu ‘Abd Allah (a.s.) ‘Are love and hate part of belief?’ The Imam asked, ‘Is belief anything but love and hate?’ He then read the words of Allah, ‘. . . But Allah has endeared belief to you

قَالَ رَسُولُ اللَّهِ ص لِأَصْحَابِهِ أَيُّ عُرَى الْإِيمَانِ أَوْثَقُ فَقَالُوا اللَّهُ وَ رَسُولُهُ أَعْلَمُ وَ قَالَ بَعْضُهُمُ الصَّلَاةُ وَ قَالَ بَعْضُهُمُ الزَّكَاةُ وَ قَالَ بَعْضُهُمُ الصِّيَامُ وَ قَالَ بَعْضُهُمُ الْحَجُ‌ وَ الْعُمْرَةُ وَ قَالَ بَعْضُهُمُ الْجِهَادُ فَقَالَ رَسُولُ اللَّهِ ص لِكُلِّ مَا قُلْتُمْ فَضْلٌ وَ لَيْسَ بِهِ‌[1] وَ لَكِنْ أَوْثَقُ عُرَى الْإِيمَانِ الْحُبُّ فِي اللَّهِ وَ الْبُغْ

6. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn ‘Isa from abu al-Hassan Ali ibn Yahya (as far as I know) from ‘Amr ibn Mudrik al-Ta’i from abu ‘Abd Allah (a.s.) who has said the following: “The Messenger of Allah once asked his companions, ‘Which ring of belief is stronger to hol

قَالَ رَسُولُ اللَّهِ ص‌ الْمُتَحَابُّونَ فِي اللَّهِ يَوْمَ الْقِيَامَةِ عَلَى أَرْضِ زَبَرْجَدَةٍ خَضْرَاءَ فِي ظِلِّ عَرْشِهِ عَنْ يَمِينِهِ وَ كِلْتَا يَدَيْهِ يَمِينٌ وُجُوهُهُمْ أَشَدُّ بَيَاضاً وَ أَضْوَأُ مِنَ الشَّمْسِ الطَّالِعَةِ يَغْبِطُهُمْ بِمَنْزِلَتِهِمْ كُلُّ مَلَكٍ مُقَرَّبٍ وَ كُلُّ نَبِيٍّ مُرْسَلٍ يَقُولُ النَّاسُ مَنْ هَؤُلَاءِ فَيُقَالُ هَؤُلَاءِ الْمُتَحَابُّونَ فِي اللَّهِ.

"The people who love one another for the sake of Allah will be on a green carpet on the Day of Resurrection, in the shade of on the right side of His Throne, and both of His hands are right hands. Their faces will be whiter and brighter than the rising sun. Every close angel and every sent prophet will envy them for th

إِذَا جَمَعَ اللَّهُ عَزَّ وَ جَلَّ الْأَوَّلِينَ وَ الْآخِرِينَ قَامَ مُنَادٍ فَنَادَى يُسْمِعُ النَّاسَ فَيَقُولُ أَيْنَ الْمُتَحَابُّونَ فِي اللَّهِ قَالَ فَيَقُومُ عُنُقٌ مِنَ النَّاسِ فَيُقَالُ لَهُمُ اذْهَبُوا إِلَى الْجَنَّةِ بِغَيْرِ حِسَابٍ قَالَ فَتَلَقَّاهُمُ الْمَلَائِكَةُ فَيَقُولُونَ إِلَى أَيْنَ فَيَقُولُونَ إِلَى الْجَنَّةِ بِغَيْرِ حِسَابٍ قَالَ فَيَقُولُونَ فَأَيُّ ضَرْبٍ‌[3] أَنْتُمْ مِنَ النَّاسِ

“When Allah, the Majestic, the Glorious, will gather together all the people of the past and the later generations, a caller whom everyone will hear will call, ‘Where are those whose love was just for the sake of Allah?’ Certain necks will rise from among the people and it will be said to them, ‘Go to paradise without

ثَلَاثٌ مِنْ عَلَامَاتِ الْمُؤْمِنِ عِلْمُهُ بِاللَّهِ وَ مَنْ يُحِبُّ وَ مَنْ يُبْغِضُ‌[4].

“Abu ‘Abd Allah (a.s.) has said, ‘Three things are of the signs of a believer: His knowledge of Allah, who to love and who to hate.’”

إِنَّ الرَّجُلَ لَيُحِبُّكُمْ وَ مَا يَعْرِفُ مَا أَنْتُمْ عَلَيْهِ فَيُدْخِلُهُ اللَّهُ الْجَنَّةَ بِحُبِّكُمْ وَ إِنَّ الرَّجُلَ لَيُبْغِضُكُمْ وَ مَا يَعْرِفُ مَا أَنْتُمْ عَلَيْهِ فَيُدْخِلُهُ اللَّهُ بِبُغْضِكُمُ النَّارَ.

“The man loves you (followers of Ahl al-Bayt) without knowing your belief and Allah admits him to paradise because he loves you. A man hates you without knowing what your belief is and Allah then admits him in the fire for hating you.”

إِذَا أَرَدْتَ أَنْ تَعْلَمَ أَنَّ فِيكَ خَيْراً فَانْظُرْ إِلَى قَلْبِكَ فَإِنْ كَانَ يُحِبُّ أَهْلَ طَاعَةِ اللَّهِ وَ يُبْغِضُ أَهْلَ مَعْصِيَتِهِ فَفِيكَ خَيْرٌ وَ اللَّهُ يُحِبُّكَ وَ إِنْ كَانَ يُبْغِضُ أَهْلَ طَاعَةِ اللَّهِ وَ يُحِبُّ أَهْلَ مَعْصِيَتِهِ فَلَيْسَ فِيكَ خَيْرٌ وَ اللَّهُ يُبْغِضُكَ وَ الْمَرْءُ مَعَ مَنْ أَحَبَّ.

“If you like to know whether there is anything good in you, look into your heart. If it loves people who obey Allah and hates those who disobey Him, then there is good in you and Allah loves you. If it hates the people who obey Allah and loves those who disobey Allah, then there is nothing good in you and Allah hates y

لَوْ أَنَّ رَجُلًا أَحَبَّ رَجُلًا لِلَّهِ لَأَثَابَهُ اللَّهُ عَلَى حُبِّهِ إِيَّاهُ وَ إِنْ كَانَ الْمَحْبُوبُ فِي عِلْمِ اللَّهِ مِنْ أَهْلِ النَّارِ وَ لَوْ أَنَّ رَجُلًا أَبْغَضَ رَجُلًا لِلَّهِ لَأَثَابَهُ اللَّهُ عَلَى بُغْضِهِ إِيَّاهُ وَ إِنْ كَانَ الْمُبْغَضُ فِي عِلْمِ اللَّهِ مِنْ أَهْلِ الْجَنَّةِ[1].

“If a man loves another man just for the sake of Allah, Allah will give him good rewards for his loving him, even if that man is of the people of the fire, in the knowledge of Allah. If a man hates another man just for the sake of Allah, Allah will give him good reward for his hating him, even if that man is of the peo

قَدْ يَكُونُ حُبٌّ فِي اللَّهِ وَ رَسُولِهِ وَ حُبٌّ فِي الدُّنْيَا فَمَا كَانَ فِي اللَّهِ وَ رَسُولِهِ فَثَوَابُهُ عَلَى اللَّهِ وَ مَا كَانَ فِي الدُّنْيَا فَلَيْسَ بِشَيْ‌ءٍ.

“Sometimes love is for the sake of Allah and the Messenger of Allah and sometimes it is for the sake of worldly matters. For love, which is for the sake of Allah and the Messenger of Allah, the reward is with Allah. For love that is for the sake of worldly matters there is nothing.”

إِنَّ الْمُسْلِمَيْنِ يَلْتَقِيَانِ فَأَفْضَلُهُمَا أَشَدُّهُمَا حُبّاً لِصَاحِبِهِ.

“Of the two Muslims who meet each other, the more meritorious is the one who loves his companion more intensely.”

مَا الْتَقَى مُؤْمِنَانِ قَطُّ إِلَّا كَانَ أَفْضَلُهُمَا أَشَدَّهُمَا حُبّاً لِأَخِيهِ.

“Of the two believers who meet each other, the more meritorious one is the one who loves his brethren more intensely.”

كُلُّ مَنْ لَمْ يُحِبَّ عَلَى الدِّينِ وَ لَمْ يُبْغِضْ عَلَى الدِّينِ فَلَا دِينَ لَهُ.

“Whoever does not love because of religion and does not hate because of religion has no religion.”

مَنْ زَهِدَ فِي الدُّنْيَا أَثْبَتَ اللَّهُ الْحِكْمَةَ فِي قَلْبِهِ وَ أَنْطَقَ بِهَا لِسَانَهُ وَ بَصَّرَهُ عُيُوبَ الدُّنْيَا دَاءَهَا وَ دَوَاءَهَا وَ أَخْرَجَهُ مِنَ الدُّنْيَا سَالِماً إِلَى دَارِ السَّلَامِ.

“One who abstains from worldly matters Allah establishes wisdom in his heart, makes his tongue speak it, and opens his eyes to see the defects of the world, its sicknesses and the cures for them. He takes him out of the world safely to the house of peace.”

سَمِعْتُهُ يَقُولُ‌ جُعِلَ الْخَيْرُ كُلُّهُ فِي بَيْتٍ وَ جُعِلَ مِفْتَاحُهُ الزُّهْدَ فِي الدُّنْيَا ثُمَّ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا يَجِدُ الرَّجُلُ حَلَاوَةَ الْإِيمَانِ فِي قَلْبِهِ حَتَّى لَا يُبَالِيَ مَنْ أَكَلَ الدُّنْيَا[1] ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع حَرَامٌ عَلَى قُلُوبِكُمْ أَنْ تَعْرِفَ حَلَاوَةَ الْإِيمَانِ حَتَّى تَزْهَدَ فِي الدُّنْيَا.

“I heard Abu ‘Abdillah (a.s.) say, ‘All the good is placed in a house and the key to that house is abstinence from worldly matters.’ The Imam then said, ‘The Messenger of Allah has said, “A man will not sense the sweetness of belief in his heart until he is free of all concerns about worldly matters.”’ The Imam then sa

قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‌ إِنَّ مِنْ أَعْوَنِ الْأَخْلَاقِ عَلَى الدِّينِ الزُّهْدَ فِي الدُّنْيَا.

“Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) has said, ‘The most supportive, of religious moral behavior, is abstinence from worldly matters.’”

عَشَرَةُ أَشْيَاءَ فَأَعْلَى دَرَجَةِ الزُّهْدِ أَدْنَى دَرَجَةِ الْوَرَعِ وَ أَعْلَى دَرَجَةِ الْوَرَعِ أَدْنَى دَرَجَةِ الْيَقِينِ وَ أَعْلَى دَرَجَةِ الْيَقِينِ أَدْنَى دَرَجَةِ الرِّضَا أَلَا وَ إِنَّ الزُّهْدَ فِي آيَةٍ مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ- لِكَيْلا تَأْسَوْا عَلى‌ ما فاتَكُمْ‌ وَ لا تَفْرَحُوا بِما آتاكُمْ‌[2].

“A man asked Ali ibn al-Husayn (a.s.) about renunciation of worldly matters. The Imam said, ‘It consists of ten issues. The highest degree of renunciation of worldly matters is the lowest stage of abstinence in worldly matters (sins). The highest stage of abstinence in worldly matters is the lowest degree of certainty.

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع وَ هُوَ يَقُولُ‌ كُلُّ قَلْبٍ فِيهِ شَكٌّ أَوْ شِرْكٌ فَهُوَ سَاقِطٌ وَ إِنَّمَا أَرَادُوا بِالزُّهْدِ فِي الدُّنْيَا لِتَفْرُغَ قُلُوبُهُمْ لِلْآخِرَةِ.

“I heard Abu ‘Abdillah (a.s.) say, ‘Any heart in which there is doubt or that considers anything as a partner of Allah, such heart is a failure. The only purpose for their (servants of Allah’s) renunciation of worldly things is to evacuate them from their heart for the matters of next life.’”

قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‌ إِنَّ عَلَامَةَ الرَّاغِبِ فِي ثَوَابِ الْآخِرَةِ زُهْدُهُ فِي عَاجِلِ زَهْرَةِ الدُّنْيَا أَمَا إِنَّ زُهْدَ الزَّاهِدِ فِي هَذِهِ الدُّنْيَا لَا يَنْقُصُهُ مِمَّا قَسَمَ اللَّهُ عَزَّ وَ جَلَّ لَهُ فِيهَا وَ إِنْ زَهِدَ- وَ إِنَّ حِرْصَ الْحَرِيصِ عَلَى عَاجِلِ زَهْرَةِ الْحَيَاةِ الدُّنْيَا لَا يَزِيدُهُ فِيهَا وَ إِنْ حَرَصَ فَالْمَغْبُونُ مَنْ حُرِمَ حَظَّهُ مِنَ الْآخِرَةِ.

“Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) has said, ‘Of the signs of one’s interest in the rewards of the next life is his renunciation of immediate attraction of worldly matters. Renunciation of worldly matters does not reduce one’s share of what Allah, the Most Majestic, the Most Holy, has assigned for him despite