The Book of Belief and Disbelief

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ إِيَّاكُمْ أَنْ تَعْمَلُوا عَمَلًا يُعَيِّرُونَّا بِهِ فَإِنَّ وَلَدَ السَّوْءِ يُعَيَّرُ وَالِدُهُ بِعَمَلِهِ كُونُوا لِمَنِ انْقَطَعْتُمْ إِلَيْهِ زَيْناً وَ لَا تَكُونُوا عَلَيْهِ شَيْناً صَلُّوا فِي عَشَائِرِهِمْ‌[2] وَ عُودُوا مَرْضَاهُمْ وَ اشْهَدُوا جَنَائِزَهُمْ وَ لَا يَسْبِقُونَكُمْ إِلَى شَيْ‌ءٍ مِنَ الْخَيْرِ فَأَنْتُمْ أَوْلَى بِهِ مِنْهُمْ وَ اللَّهِ مَا عُبِدَ ا

‘You must never do anything that may embarrass us. A small boy causes embarrassment to his father because of his misdeeds. Be the beauty for those to whom you are devoted and do not be an embarrassment to them. Pray along with their tribes, visit their people in ill health, attend their funerals and do not allow anyone

سَأَلْتُ أَبَا الْحَسَنِ ع عَنِ الْقِيَامِ لِلْوُلَاةِ فَقَالَ قَالَ أَبُو جَعْفَرٍ ع التَّقِيَّةُ مِنْ دِينِي وَ دِينِ آبَائِي وَ لَا إِيمَانَ لِمَنْ لَا تَقِيَّةَ لَهُ.

“Once I asked Abu al-Hassan (a.s.) about standing up to salute the rulers (to show respect). He said that Abu Ja’far (a.s.) has said, 'Al-Taqiyyah is from my religion (belief) and the religion (belief) of my forefathers, and whoever disregards al-Taqiyyah has no belief.'"

التَّقِيَّةُ فِي كُلِّ ضَرُورَةٍ وَ صَاحِبُهَا أَعْلَمُ بِهَا حِينَ تَنْزِلُ بِهِ.

“ Al-Taqiyyah (protective measures) is for when and wherever needed and the one involved in it knows best how to apply it.”

كَانَ أَبِي ع يَقُولُ‌ وَ أَيُّ شَيْ‌ءٍ أَقَرُّ لِعَيْنِي مِنَ التَّقِيَّةِ إِنَّ التَّقِيَّةَ جُنَّةُ الْمُؤْمِنِ.

“My father (a.s.) has said, ‘What could be more delightful to me than al-Taqiyyah’, it is a shield for believing people.’”

قَالَ لِي أَبُو عَبْدِ اللَّهِ ع‌ مَا مُنِعَ مِيثَمٌ رَحِمَهُ اللَّهُ مِنَ التَّقِيَّةِ فَوَ اللَّهِ لَقَدْ عَلِمَ أَنَّ هَذِهِ الْآيَةَ نَزَلَتْ فِي عَمَّارٍ وَ أَصْحَابِهِ- إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ‌[1].

“Once Abu ‘Abdillah (a.s.) said to me, ‘What was it that prevented Maytham (may Allah have mercy on him) from al-Taqiyyah? He by Allah knew that this verse of the Holy Quran was revealed about ‘Ammar and his people, ‘...unless he is forced, but his heart is confident with belief...’” (Quran 16:106)

إِنَّمَا جُعِلَتِ التَّقِيَّةُ لِيُحْقَنَ بِهَا الدَّمُ فَإِذَا بَلَغَ الدَّمَ فَلَيْسَ تَقِيَّةٌ.

“ Al-Taqiyyah is made law to save lives. Once it (danger) is already there to take lives, then there is no al-Taqiyyah .”

كُلَّمَا تَقَارَبَ هَذَا الْأَمْرُ[2] كَانَ أَشَدَّ لِلتَّقِيَّةِ.

“As it (time of Imam al-Mahdi) draws closer, al-Taqiyyah will be more intensely needed.”

التَّقِيَّةُ فِي كُلِّ شَيْ‌ءٍ يُضْطَرُّ إِلَيْهِ ابْنُ آدَمَ فَقَدْ أَحَلَّهُ اللَّهُ لَهُ.

Al-Taqiyyah is whenever the son of Adam is compelled; Allah has made it lawful for him.’”

قَالَ: التَّقِيَّةُ تُرْسُ اللَّهِ بَيْنَهُ وَ بَيْنَ خَلْقِهِ‌[3].

“ Al-Taqiyyah is a shield of Allah between Allah (His punishing) and His creatures.”

قَالَ أَبُو جَعْفَرٍ ع‌ خَالِطُوهُمْ بِالْبَرَّانِيَّةِ وَ خَالِفُوهُمْ بِالْجَوَّانِيَّةِ إِذَا كَانَتِ الْإِمْرَةُ صِبْيَانِيَّةً[4].

“Abu Ja’far (a.s.) has said, ‘Meet them (unfriendly people) outwardly and oppose them inwardly when the rulers are childish.’”

قُلْتُ لِأَبِي جَعْفَرٍ ع رَجُلَانِ مِنْ أَهْلِ الْكُوفَةِ أُخِذَا فَقِيلَ لَهُمَا ابْرَأَا مِنْ أَمِيرِ الْمُؤْمِنِينَ فَبَرِئَ وَاحِدٌ مِنْهُمَا وَ أَبَى الْآخَرُ فَخُلِّيَ سَبِيلُ الَّذِي بَرِئَ وَ قُتِلَ الْآخَرُ فَقَالَ أَمَّا الَّذِي بَرِئَ فَرَجُلٌ فَقِيهٌ فِي دِينِهِ وَ أَمَّا الَّذِي لَمْ يَبْرَأْ فَرَجُلٌ تَعَجَّلَ إِلَى الْجَنَّةِ.

“Once I said to abu la’ far (a.s.) ‘Two of the people of Kufah were held and it was said to them, “Denounce Amir al-Mu’minin (Ali ibn abu Talib) (a.s.). One of them did and the other did not denounce. The one who denounced was released and the other was killed.’ The Imam said, ‘The one who denounced was an expert of la

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ احْذَرُوا عَوَاقِبَ الْعَثَرَاتِ‌[1].

“Abu ‘Abd Allah (a.s.) has said, ‘Stay away from the consequences of slip and mistake (disregarding al-Taqiyyah’).’"’

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ التَّقِيَّةُ تُرْسُ الْمُؤْمِنِ وَ التَّقِيَّةُ حِرْزُ الْمُؤْمِنِ وَ لَا إِيمَانَ لِمَنْ لَا تَقِيَّةَ لَهُ إِنَّ الْعَبْدَ لَيَقَعُ إِلَيْهِ الْحَدِيثُ مِنْ حَدِيثِنَا فَيَدِينُ اللَّهَ عَزَّ وَ جَلَّ بِهِ فِيمَا بَيْنَهُ وَ بَيْنَهُ فَيَكُونُ لَهُ عِزّاً فِي الدُّنْيَا وَ نُوراً فِي الْآخِرَةِ وَ إِنَّ الْعَبْدَ لَيَقَعُ إِلَيْهِ الْحَدِيثُ مِنْ حَدِيثِنَا فَيُذِيعُهُ فَيَك

“I heard Abu ‘Abdillah (a.s.) saying, ‘ Al-Taqiyyah for a believer is a shield and protection. One who does not observe al-Taqiyyah has no belief. A servant of Allah receives a Hadith from us and on that basis he follows the religion of Allah, the Most Majestic, the Most Holy. It then is an honor for him in this world

وَدِدْتُ وَ اللَّهِ أَنِّي افْتَدَيْتُ خَصْلَتَيْنِ فِي‌ الشِّيعَةِ لَنَا بِبَعْضِ لَحْمِ سَاعِدِي النَّزَقَ وَ قِلَّةَ الْكِتْمَانِ‌[1].

“I, by Allah, love to bail out two things in my followers with parts of my arms: their rush for quick response and lack of silence and restraint.”

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ أُمِرَ النَّاسُ بِخَصْلَتَيْنِ فَضَيَّعُوهُمَا فَصَارُوا مِنْهُمَا[2] عَلَى غَيْرِ شَيْ‌ءٍ الصَّبْرِ وَ الْكِتْمَانِ.

“Abu ‘Abd Allah (a.s.) has said, ‘People were commanded to maintain two characteristics, for the loss of which they involved themselves into something else; they were patience and silent abstinence.”

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ يَا سُلَيْمَانُ إِنَّكُمْ عَلَى دِينٍ مَنْ كَتَمَهُ أَعَزَّهُ اللَّهُ وَ مَنْ أَذَاعَهُ أَذَلَّهُ اللَّهُ.

“Abu ‘Abd Allah (a.s.) once said, ‘O Sulayman, you follow the religion of one for whose silent abstinence Allah grants him honor, but due to his loud publicity, Allah causes his humiliation. ’”

دَخَلْنَا عَلَيْهِ جَمَاعَةً- فَقُلْنَا يَا ابْنَ رَسُولِ اللَّهِ إِنَّا نُرِيدُ الْعِرَاقَ فَأَوْصِنَا فَقَالَ أَبُو جَعْفَرٍ ع لِيُقَوِّ شَدِيدُكُمْ ضَعِيفَكُمْ وَ لْيَعُدْ غَنِيُّكُمْ عَلَى فَقِيرِكُمْ وَ لَا تَبُثُّوا سِرَّنَا[3] وَ لَا تُذِيعُوا أَمْرَنَا وَ إِذَا جَاءَكُمْ عَنَّا حَدِيثٌ فَوَجَدْتُمْ عَلَيْهِ شَاهِداً أَوْ شَاهِدَيْنِ مِنْ كِتَابِ اللَّهِ فَخُذُوا بِهِ وَ إِلَّا فَقِفُوا عِنْدَهُ ثُمَّ رُدُّوهُ

“Once we in a group went to see abu Ja’far (a.s.) and said to him, ‘O descendent of the Messenger of Allah, we intend to travel to Iraq, and request your recommendations.’ Abu Ja’far (a.s.) said, ‘The stronger ones among you must support the weak ones, the well to do among you must reach out to the poor ones among you,

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ إِنَّهُ لَيْسَ مِنِ احْتِمَالِ أَمْرِنَا التَّصْدِيقُ لَهُ وَ الْقَبُولُ فَقَطْ مِنِ احْتِمَالِ‌ أَمْرِنَا سَتْرُهُ وَ صِيَانَتُهُ مِنْ غَيْرِ أَهْلِهِ فَأَقْرِئْهُمُ السَّلَامَ وَ قُلْ لَهُمْ رَحِمَ اللَّهُ عَبْداً اجْتَرَّ مَوَدَّةَ النَّاسِ إِلَى نَفْسِهِ‌[1] حَدِّثُوهُمْ بِمَا يَعْرِفُونَ وَ اسْتُرُوا عَنْهُمْ مَا يُنْكِرُونَ ثُمَّ قَالَ وَ اللَّهِ مَا النَّاصِبُ لَنَا حَر

“I heard Abu ‘Abdillah (a.s.) saying, ‘Just to affirm our cause is not enough to carry it. To bear our cause is to keep it concealed and protect it from those who do not support it. Convey the greeting of peace to them and tell them, “May Allah grant blessings to those who attract people’s love to himself, speak to the

قَالَ لِي‌ مَا زَالَ سِرُّنَا مَكْتُوماً حَتَّى صَارَ فِي يَدَيْ وُلْدِ كَيْسَانَ‌[2] فَتَحَدَّثُوا بِهِ فِي الطَّرِيقِ وَ قُرَى السَّوَادِ[3].

“Abu ‘Abd Allah (a.s.) once said to me, ‘Our cause had still been hidden until the children of Kisan began to speak of it on the roads, villages and in large places.’”

سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ‌ وَ اللَّهِ إِنَّ أَحَبَّ أَصْحَابِي إِلَيَّ أَوْرَعُهُمْ وَ أَفْقَهُهُمْ وَ أَكْتَمُهُمْ لِحَدِيثِنَا وَ إِنَّ أَسْوَأَهُمْ عِنْدِي حَالًا وَ أَمْقَتَهُمْ لَلَّذِي‌[4] إِذَا سَمِعَ الْحَدِيثَ يُنْسَبُ إِلَيْنَا وَ يُرْوَى عَنَّا فَلَمْ يَقْبَلْهُ اشْمَأَزَّ مِنْهُ وَ جَحَدَهُ وَ كَفَّرَ مَنْ دَانَ بِهِ وَ هُوَ لَا يَدْرِي لَعَلَّ الْحَدِيثَ مِنْ عِنْدِنَا خَرَجَ وَ إِلَيْنَا أُسْنِد

7. It is narrated from him (narrator of the Hadith above) from Ahmad ibn Muhammad from ibn Mahbub from Jamil ibn Salih from abu ‘Ubaydah al- Hadhdha’ who has said the following: “I heard abu Ja’far (a.s.) saying, ‘By Allah, the most beloved to me of my companions are most restraining from the worldly attractions (sins)

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ يَا مُعَلَّى اكْتُمْ أَمْرَنَا وَ لَا تُذِعْهُ فَإِنَّهُ مَنْ كَتَمَ أَمْرَنَا وَ لَمْ يُذِعْهُ أَعَزَّهُ اللَّهُ بِهِ فِي الدُّنْيَا وَ جَعَلَهُ نُوراً بَيْنَ عَيْنَيْهِ فِي الْآخِرَةِ يَقُودُهُ إِلَى الْجَنَّةِ يَا مُعَلَّى مَنْ أَذَاعَ أَمْرَنَا وَ لَمْ يَكْتُمْهُ أَذَلَّهُ اللَّهُ بِهِ فِي الدُّنْيَا وَ نَزَعَ النُّورَ مِنْ بَيْنِ عَيْنَيْهِ فِي الْآخِرَةِ وَ جَعَلَهُ ظُلْمَةً تَقُود

“Once Abu ‘Abdillah (a.s.) said to me, ‘O Mu’alla, conceal our cause and do not make it public; to those who conceal our cause and do not publicize it, Allah grants honor in this world. He will make it a light between his eyes in the next life and lead him to paradise. O Mu’alla, whoever publicizes our cause and does n

قَالَ لِي أَبُو عَبْدِ اللَّهِ ع أَخْبَرْتَ بِمَا أَخْبَرْتُكَ بِهِ أَحَداً قُلْتُ لَا إِلَّا سُلَيْمَانَ بْنَ خَالِدٍ قَالَ أَحْسَنْتَ أَ مَا سَمِعْتَ قَوْلَ الشَّاعِرِ- فَلَا يَعْدُوَنْ سِرِّي وَ سِرُّكَ ثَالِثاً أَلَا كُلُّ سِرٍّ جَاوَزَ اثْنَيْنِ شَائِعٌ‌ .

“Once Abu ‘Abdillah (a.s.) asked me, ‘Did you tell anyone what I told you?’ I said, ‘No, I have not told anyone except Sulayman ibn Khalid.’ The Imam said, ‘Very good. Have you not heard the words of the poet: ‘Do not allow my secret and your secret pass to a third party. Is it not the case that a secret passing two pe

سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع عَنْ مَسْأَلَةٍ فَأَبَى وَ أَمْسَكَ ثُمَّ قَالَ لَوْ أَعْطَيْنَاكُمْ كُلَّمَا[2] تُرِيدُونَ كَانَ شَرّاً لَكُمْ وَ أُخِذَ بِرَقَبَةِ صَاحِبِ هَذَا الْأَمْرِ قَالَ أَبُو جَعْفَرٍ ع وَلَايَةُ اللَّهِ أَسَرَّهَا إِلَى جَبْرَئِيلَ ع وَ أَسَرَّهَا جَبْرَئِيلُ إِلَى مُحَمَّدٍ ص وَ أَسَرَّهَا مُحَمَّدٌ إِلَى عَلِيٍّ ع وَ أَسَرَّهَا عَلِيٌّ إِلَى مَنْ شَاءَ اللَّهُ ثُمَّ أَنْتُمْ تُذِيعُون

Once I asked abu al-Hassan al-Rida (a.s.) a question. He refrained silently and said, ‘If we give you everything you want, it may become evil for you and the neck of the owner of this cause will be caught tight.’ “Abu Ja’far (a.s.) has said, ‘It is the guardianship of Allah, Who told it secretly to Jibril, who secretly

سَمِعْتُهُ يَقُولُ قَالَ رَسُولُ اللَّهِ ص‌ طُوبَى لِعَبْدٍ نُوَمَةٍ[2] عَرَفَهُ اللَّهُ وَ لَمْ يَعْرِفْهُ النَّاسُ أُولَئِكَ مَصَابِيحُ الْهُدَى- وَ يَنَابِيعُ الْعِلْمِ يَنْجَلِي عَنْهُمْ كُلُّ فِتْنَةٍ مُظْلِمَةٍ لَيْسُوا بِالْمَذَايِيعِ الْبُذُرِ[3] وَ لَا بِالْجُفَاةِ الْمُرَاءِينَ.

“Tuba’ (a tree in paradise) is for a servant who is unknown to people but Allah knows him. Such people are the torches of guidance and the fountains of knowledge. Through them every darkening calamity brightens. They do not publicize undisclosed facts and they are not quarrelsome braggarts.’”

قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‌ طُوبَى لِكُلِّ عَبْدٍ نُوَمَةٍ لَا يُؤْبَهُ لَهُ يَعْرِفُ النَّاسَ وَ لَا يَعْرِفُهُ النَّاسُ يَعْرِفُهُ اللَّهُ مِنْهُ‌[4] بِرِضْوَانٍ أُولَئِكَ مَصَابِيحُ الْهُدَى يَنْجَلِي عَنْهُمْ كُلُّ فِتْنَةٍ مُظْلِمَةٍ وَ يُفْتَحُ لَهُمْ بَابُ كُلِّ رَحْمَةٍ لَيْسُوا بِالْبُذُرِ الْمَذَايِيعِ وَ لَا الْجُفَاةِ الْمُرَاءِينَ وَ قَالَ قُولُوا الْخَيْرَ تُعْرَفُوا بِهِ وَ اعْمَلُوا الْخَيْرَ تَكُ

“Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) has said, ‘Tuba’ (a tree in paradise) is for every servant (of Allah) who is unnoticed among the people but knows people and they do not know him. Allah knows him from His side with happiness. They are the torches of guidance. Through them every darkening calamity is removed

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ كُفُّوا أَلْسِنَتَكُمْ وَ الْزَمُوا بُيُوتَكُمْ فَإِنَّهُ لَا يُصِيبُكُمْ أَمْرٌ تَخُصُّونَ بِهِ أَبَداً وَ لَا تَزَالُ الزَّيْدِيَّةُ لَكُمْ وِقَاءً أَبَداً.

“Abu ‘Abd Allah (a.s.) has said, ‘Control your tongues and stay home, no one will ever disturb you in particular. Zaydi people are still a protection for you and they will always be as such.’”

إِنْ كَانَ فِي يَدِكَ هَذِهِ شَيْ‌ءٌ فَإِنِ اسْتَطَعْتَ أَنْ لَا تَعْلَمَ هَذِهِ فَافْعَلْ قَالَ وَ كَانَ عِنْدَهُ إِنْسَانٌ- فَتَذَاكَرُوا الْإِذَاعَةَ فَقَالَ احْفَظْ لِسَانَكَ تَعِزَّ وَ لَا تُمَكِّنِ النَّاسَ مِنْ قِيَادِ رَقَبَتِكَ فَتَذِلَّ.

“When there is something in one of your hands, if you can, do not allow the other hand to know about it.’ The narrator has said that there was a man in his presence and they discussed publicity. The Imam said, ‘Control your tongue and you will find honor and do not allow people to become in control of your neck to humi

إِنَّ أَمْرَنَا مَسْتُورٌ مُقَنَّعٌ بِالْمِيثَاقِ‌[1] فَمَنْ هَتَكَ عَلَيْنَا أَذَلَّهُ اللَّهُ.

“Our cause is hidden and veiled by the (Divine) covenant. Whoever disregards it against us Allah will humiliate him.”

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ نَفَسُ الْمَهْمُومِ لَنَا الْمُغْتَمِّ لِظُلْمِنَا تَسْبِيحٌ وَ هَمُّهُ لِأَمْرِنَا عِبَادَةٌ وَ كِتْمَانُهُ لِسِرِّنَا جِهَادٌ فِي سَبِيلِ اللَّهِ قَالَ لِي مُحَمَّدُ بْنُ سَعِيدٍ اكْتُبْ هَذَا بِالذَّهَبِ فَمَا كَتَبْتَ شَيْئاً أَحْسَنَ مِنْهُ.

“I heard Abu ‘Abdillah (a.s.) saying, ‘A breath with a sigh of concern and sadness due to injustice done to us is Tasbih (speaking of the glory of Allah) and one’s concern about our cause is worship, his concealing our secret is Jihad (hard work for the cause of Allah).”’ “Muhammad ibn Sa’id told me to write it down wi

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