A Believer’s Signs and Qualities

قَامَ رَجُلٌ يُقَالُ لَهُ هَمَّامٌ وَ كَانَ عَابِداً نَاسِكاً مُجْتَهِداً إِلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ هُوَ يَخْطُبُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ صِفْ لَنَا صِفَةَ الْمُؤْمِنِ كَأَنَّنَا نَنْظُرُ إِلَيْهِ فَقَالَ يَا هَمَّامُ الْمُؤْمِنُ هُوَ الْكَيِّسُ الْفَطِنُ بِشْرُهُ فِي وَجْهِهِ وَ حُزْنُهُ فِي قَلْبِهِ أَوْسَعُ شَيْ‌ءٍ صَدْراً[3] وَ أَذَلُّ شَيْ‌ءٍ نَفْساً زَاجِرٌ عَنْ كُلِّ فَانٍ‌[4] حَاضٌّ عَلَى ك

“Once a man called Hammam, an assiduous worshipper practicing religious rules and a hardworking man came to Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) during his speech and said, ‘O Amir al-Mu’minin, describe for us the qualities of the believer as if we see him before our eyes.’ “Amir al-Mu’minin (Ali ibn abu Talib)

يَنْبَغِي لِلْمُؤْمِنِ أَنْ يَكُونَ فِيهِ ثَمَانُ خِصَالٍ- وَقُورٌ عِنْدَ الْهَزَاهِزِ صَبُورٌ عِنْدَ الْبَلَاءِ شَكُورٌ عِنْدَ الرَّخَاءِ قَانِعٌ بِمَا رَزَقَهُ اللَّهُ لَا يَظْلِمُ الْأَعْدَاءَ وَ لَا يَتَحَامَلُ لِلْأَصْدِقَاءِ[1] بَدَنُهُ مِنْهُ فِي تَعَبٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ إِنَّ الْعِلْمَ خَلِيلُ الْمُؤْمِنِ وَ الْحِلْمَ وَزِيرُهُ وَ الصَّبْرَ أَمِيرُ جُنُودِهِ وَ الرِّفْقَ أَخُوهُ وَ اللِّينَ وَالِ

“It is worthwhile of a believer to have eight qualities: (a) Dignity in volatile conditions, (b) patience on facing a misfortune, (c) gratitude in comfortable conditions, (d) contentment with what Allah has given him for sustenance, (e) justice for enemies, (f) not to be a burden for the friends, (g) that his own body

الْمُؤْمِنُ يَصْمُتُ لِيَسْلَمَ وَ يَنْطِقُ لِيَغْنَمَ لَا يُحَدِّثُ أَمَانَتَهُ الْأَصْدِقَاءَ وَ لَا يَكْتُمُ شَهَادَتَهُ مِنَ الْبُعَدَاءِ[2] وَ لَا يَعْمَلُ شَيْئاً مِنَ الْخَيْرِ رِيَاءً وَ لَا يَتْرُكُهُ حَيَاءً- إِنْ زُكِّيَ خَافَ مِمَّا يَقُولُونَ وَ يَسْتَغْفِرُ اللَّهَ لِمَا لَا يَعْلَمُونَ لَا يَغُرُّهُ قَوْلُ مَنْ جَهِلَهُ وَ يَخَافُ إِحْصَاءَ مَا عَمِلَهُ.

“The believer remains silent for safety and speaks to benefit. He does not speak of his trust to the friends and does not withhold his testimony for the people of distant relationships. He does not do anything good to show off and does not ignore it due to bashfulness. If he cleanses himself he fears what they (people)

الْمُؤْمِنُ لَهُ قُوَّةٌ فِي دِينٍ وَ حَزْمٌ فِي لِينٍ وَ إِيمَانٌ فِي يَقِينٍ وَ حِرْصٌ فِي فِقْهٍ وَ نَشَاطٌ فِي هُدًى وَ بِرٌّ فِي اسْتِقَامَةٍ وَ عِلْمٌ فِي حِلْمٍ وَ كَيْسٌ فِي رِفْقٍ وَ سَخَاءٌ فِي حَقٍّ وَ قَصْدٌ فِي غِنًى وَ تَجَمُّلٌ فِي فَاقَةٍ وَ عَفْوٌ فِي قُدْرَةٍ وَ طَاعَةٌ لِلَّهِ فِي نَصِيحَةٍ وَ انْتِهَاءٌ فِي شَهْوَةٍ وَ وَرَعٌ فِي رَغْبَةٍ وَ حِرْصٌ فِي جِهَادٍ وَ صَلَاةٌ فِي شُغُلٍ وَ صَبْرٌ فِي ش

“The believer has power in religion. He is of solid determination but with soft words, his belief is in certainty, he has greed in deep understanding, is active in guidance, and virtuous in steadfastness. He has knowledge in forbearance, he is smart in friendliness, and generous in truth, modest in wealth, graceful in

مَرَّ أَمِيرُ الْمُؤْمِنِينَ ع بِمَجْلِسٍ مِنْ قُرَيْشٍ فَإِذَا هُوَ بِقَوْمٍ بِيضٍ ثِيَابُهُمْ‌[1] صَافِيَةٍ أَلْوَانُهُمْ كَثِيرٍ ضِحْكُهُمْ يُشِيرُونَ بِأَصَابِعِهِمْ إِلَى مَنْ يَمُرُّ بِهِمْ‌[2] ثُمَّ مَرَّ بِمَجْلِسٍ لِلْأَوْسِ وَ الْخَزْرَجِ فَإِذَا قَوْمٌ بُلِيَتْ مِنْهُمُ الْأَبْدَانُ وَ دَقَّتْ مِنْهُمُ الرِّقَابُ وَ اصْفَرَّتْ مِنْهُمُ الْأَلْوَانُ وَ قَدْ تَوَاضَعُوا بِالْكَلَامِ فَتَعَجَّبَ عَلِيٌّ ع مِن

“Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) once passed by a gathering of Quraysh where he found the people in white clothes, of clear complexion, frequently laughing and who pointed out their fingers to whoever passed (near) by. Then he passed by a gathering of al- Aws and Khazraj where he found people of worn out bo

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ مَنْ سَرَّتْهُ حَسَنَتُهُ وَ سَاءَتْهُ سَيِّئَتُهُ‌[7] فَهُوَ مُؤْمِنٌ.

“Whoever enjoys a virtuous deed and is disgusted with a sin is a believer.”

شِيعَتُنَا هُمُ الشَّاحِبُونَ‌[1] الذَّابِلُونَ النَّاحِلُونَ الَّذِينَ إِذَا جَنَّهُمُ اللَّيْلُ اسْتَقْبَلُوهُ بِحُزْنٍ.

“Our Shi’a (followers) look pale, with parched (lips), slim and they receive the darkening night with sadness.”

شِيعَتُنَا أَهْلُ الْهُدَى وَ أَهْلُ التُّقَى وَ أَهْلُ الْخَيْرِ وَ أَهْلُ الْإِيمَانِ وَ أَهْلُ الْفَتْحِ وَ الظَّفَرِ.

“Our Shi’a (followers) are people of guidance, of piety, of goodness, of belief and people of victory and triumph.”

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ إِيَّاكَ وَ السَّفِلَةَ فَإِنَّمَا شِيعَةُ عَلِيٍّ مَنْ عَفَّ بَطْنُهُ وَ فَرْجُهُ وَ اشْتَدَّ جِهَادُهُ وَ عَمِلَ لِخَالِقِهِ وَ رَجَا ثَوَابَهُ وَ خَافَ عِقَابَهُ فَإِذَا رَأَيْتَ أُولَئِكَ فَأُولَئِكَ شِيعَةُ جَعْفَرٍ.

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn ‘Isma’il from Mansur Bazarj from Mufaddal who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Beware of the thoughtless people. Shi’a (followers) of Ali (a.s.) are only those whose stomach and private parts are chaste, and a

إِنَّ شِيعَةَ عَلِيٍّ كَانُوا خُمْصَ الْبُطُونِ ذُبُلَ الشِّفَاهِ‌[2] أَهْلَ رَأْفَةٍ وَ عِلْمٍ وَ حِلْمٍ يُعْرَفُونَ بِالرَّهْبَانِيَّةِ فَأَعِينُوا عَلَى مَا أَنْتُمْ عَلَيْهِ بِالْوَرَعِ وَ الِاجْتِهَادِ.

“The Shi’a (followers) of Ali (a.s.) were of slim and lean bellies, and withered lips. They were people of compassion, knowledge, and forbearance. They were known as of monkish practice. You should assist each other in your cause with restraint from worldly attractions (sins) and be very hard working.”

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ إِنَّمَا الْمُؤْمِنُ الَّذِي إِذَا غَضِبَ لَمْ يُخْرِجْهُ غَضَبُهُ مِنْ حَقٍّ وَ إِذَا رَضِيَ لَمْ يُدْخِلْهُ رِضَاهُ فِي بَاطِلٍ وَ إِذَا قَدَرَ لَمْ يَأْخُذْ أَكْثَرَ مِمَّا لَهُ‌[3].

“Abu ‘Abd Allah (a.s.) has said, ‘Of believers are only those who even on becoming angry do not deviate from the truth and when they become happy it does not take them into falsehood and when in power they do not take more than what is for them.’”

قَالَ أَبُو جَعْفَرٍ ع‌ يَا سُلَيْمَانُ أَ تَدْرِي مَنِ الْمُسْلِمُ قُلْتُ جُعِلْتُ فِدَاكَ أَنْتَ أَعْلَمُ قَالَ الْمُسْلِمُ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَ يَدِهِ ثُمَّ قَالَ وَ تَدْرِي مَنِ الْمُؤْمِنُ قَالَ قُلْتُ أَنْتَ أَعْلَمُ قَالَ إِنَّ الْمُؤْمِنَ مَنِ ائْتَمَنَهُ الْمُسْلِمُونَ عَلَى أَمْوَالِهِمْ وَ أَنْفُسِهِمْ وَ الْمُسْلِمُ حَرَامٌ عَلَى الْمُسْلِمِ أَنْ يَظْلِمَهُ أَوْ يَخْذُلَهُ أَوْ يَد

“Once abu Ja’far (a.s.) said to me, ‘O Sulayman, do you know who a Muslim is?’ I said, ‘May Allah keep my soul in service for your cause, you know better. ’ The Imam said, ‘A Muslim is one from whose tongue and hands other Muslims are safe.’ Then the Imam said, ‘Do you know who a believer is?’ I said, ‘You know better.

إِنَّمَا الْمُؤْمِنُ الَّذِي إِذَا رَضِيَ لَمْ يُدْخِلْهُ رِضَاهُ فِي إِثْمٍ وَ لَا بَاطِلٍ وَ إِذَا سَخِطَ لَمْ يُخْرِجْهُ سَخَطُهُ مِنْ قَوْلِ الْحَقِّ وَ الَّذِي إِذَا قَدَرَ لَمْ تُخْرِجْهُ قُدْرَتُهُ إِلَى التَّعَدِّي إِلَى مَا لَيْسَ لَهُ بِحَقٍّ.

“A believer is one whose agreement does not lead him into sin or falsehood. When he is angry it does not take him out of speaking the words of truth, when in power it does not lead him to cross over to where he has no right.”

سَمِعْتُهُ يَقُولُ‌ الْمُؤْمِنُونَ هَيْنُونَ لَيْنُونَ‌[3] كَالْجَمَلِ الْأَنِفِ إِذَا قِيدَ انْقَادَ وَ إِنْ أُنِيخَ عَلَى صَخْرَةٍ اسْتَنَاخَ‌[4].

‘Believers are of serenity and soft words. They are easy to lead like the camel harnessed by the nose, who does not resist the leader who makes him sit even on a rock.”

ثَلَاثَةٌ مِنْ عَلَامَاتِ الْمُؤْمِنِ الْعِلْمُ بِاللَّهِ وَ مَنْ يُحِبُّ وَ مَنْ يَكْرَهُ‌[1].

“Three things are of the signs of a believer: having knowledge of the existence of Allah, who to love and who dislike.”

قَالَ رَسُولُ اللَّهِ ص‌ الْمُؤْمِنُ كَمِثْلِ شَجَرَةٍ لَا يَتَحَاتُّ وَرَقُهَا فِي شِتَاءٍ وَ لَا صَيْفٍ قَالُوا يَا رَسُولَ اللَّهِ وَ مَا هِيَ قَالَ النَّخْلَةُ[2].

“A believer is like the tree whose leaves do not fall off in summer or in winter. They asked, ‘O Messenger of Allah, what tree is it?’ He said, ‘It is the palm-tree.’”

الْمُؤْمِنُ حَلِيمٌ لَا يَجْهَلُ وَ إِنْ جُهِلَ عَلَيْهِ يَحْلُمُ وَ لَا يَظْلِمُ وَ إِنْ ظُلِمَ غَفَرَ وَ لَا يَبْخَلُ وَ إِنْ بُخِلَ عَلَيْهِ صَبَرَ[3].

“A believer is forbearing. He is not ignorant and if he is ignored he remains forbearing. He does not do injustice and if he is oppressed he forgives. He is not stingy, if stinginess is exercised against him he exercises patience.”

الْمُؤْمِنُ مَنْ طَابَ مَكْسَبُهُ وَ حَسُنَتْ خَلِيقَتُهُ وَ صَحَّتْ سَرِيرَتُهُ وَ أَنْفَقَ الْفَضْلَ مِنْ مَالِهِ وَ أَمْسَكَ الْفَضْلَ مِنْ كَلَامِهِ وَ كَفَى النَّاسَ شَرَّهُ وَ أَنْصَفَ النَّاسَ مِنْ نَفْسِهِ.

“A believer is one whose earning is pleasantly clean, whose moral behavior is excellent and whose conscience is not ill. He gives to charity the extra from his property and holds back the extra of his words. People do not feel threatened by his evil and he yields to justice for people against his own soul.”

قَالَ رَسُولُ اللَّهِ ص‌ أَ لَا أُنَبِّئُكُمْ بِالْمُؤْمِنِ مَنِ ائْتَمَنَهُ الْمُؤْمِنُونَ عَلَى أَنْفُسِهِمْ وَ أَمْوَالِهِمْ أَ لَا أُنَبِّئُكُمْ بِالْمُسْلِمِ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَ يَدِهِ وَ الْمُهَاجِرُ مَنْ هَجَرَ السَّيِّئَاتِ وَ تَرَكَ مَا حَرَّمَ اللَّهُ وَ الْمُؤْمِنُ حَرَامٌ عَلَى الْمُؤْمِنِ أَنْ يَظْلِمَهُ أَوْ يَخْذُلَهُ أَوْ يَغْتَابَهُ أَوْ يَدْفَعَهُ دَفْعَةً.

“The Messenger of Allah has said, ‘Do you want me to tell you about believers? He is one whose trustworthiness believers trust in matters of their lives and properties. Do you want me to tell you who a Muslim is? He is one from whose tongue and hands Muslims are safe. An immigrant is one who migrates from evils and des

قَالَ أَبُو جَعْفَرٍ ع‌ إِنَّمَا شِيعَةُ عَلِيٍّ الْحُلَمَاءُ الْعُلَمَاءُ الذُّبُلُ الشِّفَاهِ تُعْرَفُ الرَّهْبَانِيَّةُ عَلَى وُجُوهِهِمْ.

‘The Shi’a (followers) of Ali (a.s.) are only those who are forbearing, scholars, with parched lips and one can find signs similar to those of the monks on their faces.’”

صَلَّى أَمِيرُ الْمُؤْمِنِينَ ع بِالنَّاسِ الصُّبْحَ بِالْعِرَاقِ فَلَمَّا انْصَرَفَ وَعَظَهُمْ فَبَكَى وَ أَبْكَاهُمْ مِنْ خَوْفِ اللَّهِ ثُمَّ قَالَ أَمَا وَ اللَّهِ لَقَدْ عَهِدْتُ أَقْوَاماً عَلَى عَهْدِ خَلِيلِي رَسُولِ اللَّهِ ص وَ إِنَّهُمْ لَيُصْبِحُونَ وَ يُمْسُونَ شُعْثاً غُبْراً خُمْصاً[1] بَيْنَ أَعْيُنِهِمْ كَرُكَبِ الْمِعْزَى- يَبِيتُونَ لِرَبِّهِمْ‌ سُجَّداً وَ قِياماً يُرَاوِحُونَ بَيْنَ أَقْدَامِهِمْ

“Once Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) prayed the morning prayer with people in Iraq. After prayer he gave a speech on having fear of Allah. He wept and made people weep. He then said, ‘By Allah, I lived with a people, in the times of my beloved one, the Messenger of Allah, who were ragged, dusty and slim-be

صَلَّى أَمِيرُ الْمُؤْمِنِينَ ع الْفَجْرَ ثُمَّ لَمْ يَزَلْ فِي مَوْضِعِهِ حَتَّى صَارَتِ الشَّمْسُ عَلَى قِيدِ رُمْحٍ وَ أَقْبَلَ عَلَى النَّاسِ بِوَجْهِهِ فَقَالَ وَ اللَّهِ لَقَدْ أَدْرَكْتُ أَقْوَاماً يَبِيتُونَ لِرَبِّهِمْ سُجَّداً وَ قِياماً يُخَالِفُونَ بَيْنَ جِبَاهِهِمْ وَ رُكَبِهِمْ كَانَ زَفِيرُ النَّارِ فِي آذَانِهِمْ إِذَا ذُكِرَ اللَّهُ عِنْدَهُمْ مَادُوا كَمَا يَمِيدُ الشَّجَرُ[3] كَأَنَّمَا الْقَوْمُ

“Once Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) prayed the morning prayer and remained in his place until the sun rose up to the length of a spear and then turned his face to people and said, ‘By Allah I lived in the times of a people who spent the night prostrating and standing before their Lord, changing positions

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ إِذَا أَرَدْتَ أَنْ تَعْرِفَ أَصْحَابِي فَانْظُرْ إِلَى مَنِ اشْتَدَّ وَرَعُهُ وَ خَافَ خَالِقَهُ وَ رَجَا ثَوَابَهُ وَ إِذَا رَأَيْتَ هَؤُلَاءِ فَهَؤُلَاءِ أَصْحَابِي.

‘If you want to see my companions then look to those whose restraining from worldly attraction (sins) is intense, who fear their Creator in the hope for His rewards. If you find such people they are my companions.’”

قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‌ شِيعَتُنَا الْمُتَبَاذِلُونَ فِي وَلَايَتِنَا الْمُتَحَابُّونَ فِي مَوَدَّتِنَا الْمُتَزَاوِرُونَ فِي إِحْيَاءِ أَمْرِنَا الَّذِينَ إِنْ غَضِبُوا لَمْ يَظْلِمُوا وَ إِنْ رَضُوا لَمْ يُسْرِفُوا بَرَكَةٌ عَلَى مَنْ جَاوَرُوا سِلْمٌ لِمَنْ خَالَطُوا.

“Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) has said, ‘Our Shi’a (followers) spend for (the cause of) our Walayah (Divine Authority), love each other for the sake of our love, and visit each other to preserve our cause. They are those who do not commit injustice when angered, and are not excessive when they agree. The

قَالَ رَسُولُ اللَّهِ ص‌ مَنْ عَرَفَ اللَّهَ وَ عَظَّمَهُ مَنَعَ فَاهُ مِنَ الْكَلَامِ وَ بَطْنَهُ مِنَ الطَّعَامِ وَ عَفَا نَفْسَهُ بِالصِّيَامِ وَ الْقِيَامِ قَالُوا بِآبَائِنَا وَ أُمَّهَاتِنَا يَا رَسُولَ اللَّهِ هَؤُلَاءِ أَوْلِيَاءُ اللَّهِ قَالَ إِنَّ أَوْلِيَاءَ اللَّهِ سَكَتُوا فَكَانَ سُكُوتُهُمْ ذِكْراً وَ نَظَرُوا فَكَانَ نَظَرُهُمْ عِبْرَةً وَ نَطَقُوا فَكَانَ نُطْقُهُمْ حِكْمَةً وَ مَشَوْا فَكَانَ مَشْي

25. It is narrated from him (narrator of the Hadith above) from Muhammad ibn Ali from Muhammad ibn Sinan from ‘Isa al-Nahriri from abu ‘Abd Allah (a.s.) who has said the following: “The Messenger of Allah has said, ‘Whoever comes to know Allah and realizes His greatness does not allow his mouth to speak or his stomach

خَطَبَ النَّاسَ الْحَسَنُ بْنُ عَلِيٍّ ص فَقَالَ أَيُّهَا النَّاسُ أَنَا أُخْبِرُكُمْ عَنْ أَخٍ لِي كَانَ مِنْ أَعْظَمِ النَّاسِ فِي عَيْنِي وَ كَانَ رَأْسُ مَا عَظُمَ بِهِ فِي عَيْنِي صِغَرَ الدُّنْيَا فِي عَيْنِهِ كَانَ خَارِجاً مِنْ سُلْطَانِ بَطْنِهِ فَلَا يَشْتَهِي مَا لَا يَجِدُ وَ لَا يُكْثِرُ إِذَا وَجَدَ كَانَ خَارِجاً مِنْ سُلْطَانِ فَرْجِهِ- فَلَا يَسْتَخِفُّ لَهُ عَقْلَهُ وَ لَا رَأْيَهُ‌[2]- كَانَ خَارِج

“Al-Hassan ibn Ali (a.s.) once addressed the people saying, ‘I like to tell you about one of my friends who was the greatest in my sight. The head of what was the greatest in my sight about him was the worthlessness of the world in his sight. He was free of the control of his stomach, thus, he did not have any appetite

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ يَا مِهْزَمُ شِيعَتُنَا مَنْ لَا يَعْدُو صَوْتُهُ سَمْعَهُ‌[4] وَ لَا شَحْنَاؤُهُ بَدَنَهُ‌[5] وَ لَا يَمْتَدِحُ بِنَا مُعْلِناً وَ لَا يُجَالِسُ لَنَا عَائِباً وَ لَا يُخَاصِمُ لَنَا قَالِياً إِنْ لَقِيَ مُؤْمِناً أَكْرَمَهُ وَ إِنْ لَقِيَ جَاهِلًا هَجَرَهُ قُلْتُ جُعِلْتُ فِدَاكَ فَكَيْفَ أَصْنَعُ بِهَؤُلَاءِ الْمُتَشَيِّعَةِ[6] قَالَ فِيهِمُ التَّمْيِيزُ وَ فِيهِمُ التَّبْدِيلُ وَ فِي

“Abu ‘Abd Allah (a.s.) once said, ‘O Mehzam, our Shi’a (followers) are those whose voices do not extend farther than their ears and their animosity do not reach beyond their bodies. They do not praise us openly, associate faultfinders with us and do not argue in our defense against our enemies. When they meet the belie

قَالَ: مَنْ عَامَلَ النَّاسَ فَلَمْ يَظْلِمْهُمْ وَ حَدَّثَهُمْ فَلَمْ يَكْذِبْهُمْ وَ وَعَدَهُمْ فَلَمْ يُخْلِفْهُمْ كَانَ مِمَّنْ حُرِّمَتْ غِيبَتُهُ وَ كَمَلَتْ مُرُوءَتُهُ وَ ظَهَرَ عَدْلُهُ وَ وَجَبَتْ أُخُوَّتُهُ.

“Whoever in his dealing with people does not do injustice to them, in his speaking does not lie to them and in his promise does not fail to keep it is among those whose backbiting is unlawful, whose kindness is complete, whose justice has become public and it is necessary to establish brotherly relations with him.”

قَالَ رَسُولُ اللَّهِ ص‌ ثَلَاثُ خِصَالٍ مَنْ كُنَّ فِيهِ اسْتَكْمَلَ خِصَالَ الْإِيمَانِ إِذَا رَضِيَ لَمْ يُدْخِلْهُ رِضَاهُ فِي بَاطِلٍ وَ إِذَا غَضِبَ لَمْ يُخْرِجْهُ الْغَضَبُ مِنَ الْحَقِّ وَ إِذَا قَدَرَ لَمْ يَتَعَاطَ مَا لَيْسَ لَهُ.

“The Messenger of Allah has said, ‘Whoever has three qualities, the quality of his belief is complete: if he is happy it does not lead him to falsehood, his anger does not lead him out of the truth and when in power does not take hold of what is not rightfully his.’”

قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‌ إِنَّ لِأَهْلِ الدِّينِ عَلَامَاتٍ يُعْرَفُونَ بِهَا صِدْقَ الْحَدِيثِ وَ أَدَاءَ الْأَمَانَةِ وَ وَفَاءً بِالْعَهْدِ وَ صِلَةَ الْأَرْحَامِ وَ رَحْمَةَ الضُّعَفَاءِ وَ قِلَّةَ الْمُرَاقَبَةِ لِلنِّسَاءِ أَوْ قَالَ قِلَّةَ الْمُوَاتَاةِ لِلنِّسَاءِ[2] وَ بَذْلَ الْمَعْرُوفِ وَ حُسْنَ الْخُلُقِ وَ سَعَةَ الْخُلُقِ وَ اتِّبَاعَ الْعِلْمِ وَ مَا يُقَرِّبُ إِلَى اللَّهِ عَزَّ وَ جَلَّ زُلْ

30. It is narrated from him (narrator of the Hadith above) from his father from ‘Abd Allah ibn al-Qasim from abu Basir from abu ‘Abd Allah (a.s.) who has said the following: “Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) has said, ‘Religious people have certain signs by means of which they are recognized. Of such signs a

سُئِلَ النَّبِيُّ ص عَنْ خِيَارِ الْعِبَادِ[1] فَقَالَ الَّذِينَ إِذَا أَحْسَنُوا اسْتَبْشَرُوا وَ إِذَا أَسَاءُوا اسْتَغْفَرُوا وَ إِذَا أُعْطُوا شَكَرُوا وَ إِذَا ابْتُلُوا صَبَرُوا وَ إِذَا غَضِبُوا غَفَرُوا.

“The Holy Prophet was asked about the best ones among the servants (of Allah). The Holy Prophet said, ‘They are those who enjoy doing good deeds, and ask forgiveness when they do bad deeds, thank when they are favored, exercise patience when they suffer and forgive when they are subjected to anger.’”

قَالَ النَّبِيُّ ص‌ إِنَّ خِيَارَكُمْ أُولُو النُّهَى قِيلَ يَا رَسُولَ اللَّهِ وَ مَنْ أُولُو النُّهَى قَالَ هُمْ أُولُو الْأَخْلَاقِ الْحَسَنَةِ وَ الْأَحْلَامِ الرَّزِينَةِ[2] وَ صِلَةِ الْأَرْحَامِ وَ الْبَرَرَةُ بِالْأُمَّهَاتِ وَ الْآبَاءِ وَ الْمُتَعَاهِدِينَ لِلْفُقَرَاءِ وَ الْجِيرَانِ وَ الْيَتَامَى‌ وَ يُطْعِمُونَ الطَّعامَ‌ وَ يُفْشُونَ السَّلَامَ فِي الْعَالَمِ وَ يُصَلُّونَ وَ النَّاسُ نِيَامٌ غَافِلُون

32. Through the same chain of narrators it is narrated from abu Ja’far (a.s.) who has said the following: “The Holy Prophet has said, ‘The best among you are those who possess al-Nuha’.’ He was asked, ‘O Messenger of Allah, who are possessors of al-Nuha’?’ He then said, ‘They are those who possess excellent moral disci

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَيُّ الْخِصَالِ بِالْمَرْءِ أَجْمَلُ فَقَالَ وَقَارٌ بِلَا مَهَابَةٍ وَ سَمَاحٌ بِلَا طَلَبِ مُكَافَأَةٍ وَ تَشَاغُلٌ بِغَيْرِ مَتَاعِ الدُّنْيَا.

“Once I asked Abu ‘Abdillah (a.s.) ‘Which quality is more graceful for a man?’ The Imam said, ‘Of such qualities are: reverence that is not a cause for any fear, magnanimity without expecting any recompense, and business, but not in worldly matters.’”

كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَقُولُ‌ إِنَّ الْمَعْرِفَةَ بِكَمَالِ دِينِ الْمُسْلِمِ تَرْكُهُ الْكَلَامَ فِيمَا لَا يَعْنِيهِ وَ قِلَّةُ مِرَائِهِ وَ حِلْمُهُ وَ صَبْرُهُ وَ حُسْنُ خُلُقِهِ.

“Ali ibn al-Husayn (a.s.) has said, ‘Signs of perfect religion of a Muslim are his restraining from speaking things that do not concern him, his reduced disagreement, his forbearance, patience and his excellent moral behavior.’”

قَالَ النَّبِيُّ ص‌ أَ لَا أُخْبِرُكُمْ بِأَشْبَهِكُمْ بِي قَالُوا بَلَى يَا رَسُولَ اللَّهِ‌ قَالَ أَحْسَنُكُمْ خُلُقاً وَ أَلْيَنُكُمْ كَنَفاً وَ أَبَرُّكُمْ بِقَرَابَتِهِ وَ أَشَدُّكُمْ حُبّاً لِإِخْوَانِهِ فِي دِينِهِ وَ أَصْبَرُكُمْ عَلَى الْحَقِّ وَ أَكْظَمُكُمْ لِلْغَيْظِ وَ أَحْسَنُكُمْ عَفْواً وَ أَشَدُّكُمْ مِنْ نَفْسِهِ إِنْصَافاً فِي الرِّضَا وَ الْغَضَبِ.

35. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Muhammad ibn ‘Arafah from abu ‘Abd Allah (a.s.) who has said the following: “The Holy Prophet once asked, ‘Do you want me to tell you who is more similar to me? They replied, ‘Yes, O Messenger of Allah.’ The Holy Prophet then said, ‘It is he whose

مِنْ أَخْلَاقِ الْمُؤْمِنِ الْإِنْفَاقُ عَلَى قَدْرِ الْإِقْتَارِ[1] وَ التَّوَسُّعُ عَلَى قَدْرِ التَّوَسُّعِ وَ إِنْصَافُ النَّاسِ وَ ابْتِدَاؤُهُ إِيَّاهُمْ بِالسَّلَامِ عَلَيْهِمْ.

“It is of the moral behavior of believers to spend proportionately to their standard of living, raise such standards to what is possible, fairness to people and initiation in offering the greeting of peace.”

الْمُؤْمِنُ أَصْلَبُ مِنَ الْجَبَلِ الْجَبَلُ يُسْتَقَلُّ مِنْهُ‌[2] وَ الْمُؤْمِنُ لَا يُسْتَقَلُّ مِنْ دِينِهِ شَيْ‌ءٌ.

“A believer is stronger than a mountain. A mountain loses its parts but no loss takes place in the religion of a believer.”

الْمُؤْمِنُ حَسَنُ الْمَعُونَةِ خَفِيفُ الْمَئُونَةِ جَيِّدُ التَّدْبِيرِ لِمَعِيشَتِهِ لَا يُلْسَعُ مِنْ جُحْرٍ مَرَّتَيْنِ‌[3].

“A believer is of valuable assistance, of very light expenses, of excellent plans for living and does not allow to be bitten twice from the same opening.”

سَمِعْتُ الرِّضَا ع يَقُولُ‌ لَا يَكُونُ الْمُؤْمِنُ مُؤْمِناً حَتَّى يَكُونَ فِيهِ ثَلَاثُ خِصَالٍ سُنَّةٌ مِنْ رَبِّهِ وَ سُنَّةٌ مِنْ نَبِيِّهِ وَ سُنَّةٌ مِنْ وَلِيِّهِ فَأَمَّا السُّنَّةُ مِنْ رَبِّهِ فَكِتْمَانُ سِرِّهِ قَالَ اللَّهُ عَزَّ وَ جَلَّ- عالِمُ الْغَيْبِ‌ فَلا يُظْهِرُ عَلى‌ غَيْبِهِ أَحَداً إِلَّا مَنِ ارْتَضى‌ مِنْ رَسُولٍ‌[4] وَ أَمَّا السُّنَّةُ مِنْ نَبِيِّهِ فَمُدَارَاةُ النَّاسِ فَإِنَّ اللَّ

“I heard al-Rida (a.s.) saying, ‘A believer cannot become a believer unless he has three qualities: one tradition from his Lord, one from His Holy Prophet and one from His Waliyy (one who possess Divine Authority). The tradition from his Lord is to hide his secret as Allah, the Most Majestic, the Most Holy, has said, ‘