ترجمه احادیث به زبان انگلیسی(A Bundle of Flowers)

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بِهَا. فَاِذا تَحَدَّثَ بِهزا سَقَطَتْ وَلا تُحَدِّثْ بِهَا إلاّ لَبِيْبَاً أوْ حَبِيْبَاً.	the reverse occurs. Thus, reveal not your dreams to anybody save the wise or intimate friends.
● نِيَّةُ المُؤْمِنِ خَيْرٌ مِنْ عَمَلِهِ، وَعَمَلُ المُنافِقِ خَيْرٌ مِنْ نِيَّتِهِ، وَكُلٌّ يَعْمَلُ عَلى نِيَّتِهِ، فَاِذا عَمِلَ المُؤْمِنُ عَمَلاً نَارَ في قَلْبِه نُوْرٌ.	A believer’s intention is better than his deed, while a hypocrite’s deed is better than his intention, and everybody acts upon his own intention. When a believer does an action, a (sort of) light passes through his heart.
● نِيَّةُ المُؤْمِنِ أبْلَغُ مِنْ عَمَلِهِ.	A believer’s intention is more significant than his deeds.
● عِدَةُ المُؤْمِنِ كَأَخْذٍ بِالْيَدِ	A believer’s promise is a binding commitment.
● عِدَةُ المُؤْمِنِ دَيْنٌ، وَعِدَةُ المُؤْمِنِ كَأَخْذٍ بِالْيَدِ.	A believer’s promise is a debt, and a binding commitment.
● وَأْىُ المُؤْمِنِ حَقٌّ وَاجِبٌ.	A believer’s promise is a must (he shouldn’t miss).
● وَصْبُ المُؤْمِنِ كَفَّارةُ الخَطَايَا.	A believer’s sickness is the atonement of his sins.
● لِلْمُتَكِلِّفِ ثَلاثُ عَلامَاتٍ: يَتَمَلَّقُ اِذا حَضَرَ، وَيَغْتَابُ اِذا غَابَ، وَيَشْمَتُ بِالْمُصِيْبَةِ.	A boaster has three traits: flattering in (people's) presence, backbiting in (people') absence, and clapping in people's calamities.
● لِلْمَمْلُوكِ طَعَامُهُ وَكِسْوَتُهُ بِالْمَعْرُوفِ، وَلا يُكَلَّفُ مِنَ العَمَلِ إلاّ مَا يُطِيْقُ.	A bondservant should be fed and dressed properly and be not burdened with intolerable tasks.
● الوَلَدُ ثَمَرَةُ القَلْبِ؛ وَأنَّهُ مَجْبَنَةٌ مَبْخَلَةٌ مَحْزَنَةٌ.	A child is the fruit of one’s heart, and thereby the source of fear, miserliness and grief.
● المُسْتَشَارُ مُؤْتَمَنٌ فَاِنْ شاءَ أشارَ وَإنْ شاءَ سَكَتَ؛ فَاِنْ أشارَ فَلْيُشِرْ بِما لَوْ نَزَلَ بِه	A counselor is people's trust. He is allowed to give a counsel or keep silent, but if he gives a counsel, it should be such that he himself would

 

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فَعَلَهُ.	follow, were he to take a counsel.
● المُسْتَشَارُ مُؤْتَمَنٌ إنْ شَاءَ أشَارَ، وَإنْ شَاءَ لَمْ يُشِرْ.	A counselor is people’s trust. He is allowed to give a counsel or keep silent.
● دَعْوَةٌ في السِّرِّ تَعْدِلُ سَبْعِيْنَ دَعْوَةً في العَلانِيَةِ.	A covert prayer equals seventy overt ones.
● التَّاجِرُ الجَبَانُ مَحْرُومٌ؛ وَالتَّاجِرُ الجَسُوْرُ مَرْزُوْقٌ.	A coward trader a loser remains, but a courageous one gains.
● صَاحِبُ الدَّيْنِ مَغْلُولٌ في قَبْرِهِ لا يَفُكُّهُ اِلاّ قَضَاءُ دَيْنِهِ.	A creditor will be in chains in his grave, and nothing can make him free but paying his debts.
● مَنْ سُئِلَ عَنْ عِلْمٍ فَكَتَمَهُ؛ أُلْجِمَ بِلِجَامٍ مِنْ نَارٍ.	A curb of fire will be put on the mouth of whoever conceals his knowledge when asked to offer it.
● لَيَأْتِيَنَّ عَلَى النَّاسِ زَمَانٌ يُكَذَّبُ فِيْهِ الصَّادِقُ، وَيُصَدَّقُ فِيْهِ الكَاذِبُ، وَيُخَوَّنُ فِيْهِ الأَمِيْنُ، وَيُؤْتَمَنُ الخَئُوْنُ، وَيَشْهَدُ المَرْءُ وَلَمْ يُسْتَشْهَدُ، وَيَحْلِفُ وَإنْ لَمْ يُسْتَحْلَفْ، وَيَكُونُ أسْعَدَ النَّاسِ بِالدُّنْيَا لُكَعُ بْنُ لُكَعْ، لا يُؤْمِنُ بِاللَّهِ وَرَسُولِهِ.	A day will come to pass when people would belie the truthful and approve of the liars and would regard the honest treacherous and the treacherous honest, when men will bear witness without being required and will swear without being asked to, and when the most fortunate people would be ignoble, sons of the ignoble, who would be bereft of the belief in God and His prophet.
● دِرْهَمُ رِبَاً يَأْكُلُهُ الرَّجُلُ وَهُوَ يَعْلَمُ أشَدُّ عِنْدَ اللَّهِ مِنْ سِتَّةٍ وَثَلاثِيْنَ زِنْيَةً.	A Derham earned in usury is worse for a man in the sight of God than committing adultery thirty six times.
● الصَّائِمُ في عِبَادَةٍ مِنْ حِيْنَ يُصْبِحُ إلى أنْ يُمْسِي مَا لَمْ يَغْتَبْ؛ فَاِذا اغْتَابَ خَرَق	A fast person will be worshipping God from early morning till night, if he does not backbite people, but his fast will be ruined as soon as he begins to do so.

 

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صَوْمَهُ.
● الصَّائِمُ لا تُرَدُّ دَعْوَتُهُ	A fast person's praying will surely be granted.
● صَمْتُ الصَّائِمِ تَسْبيحٌ؛ وَنَوْمُهُ عِبَادَهٌ؛ وَدُعَاؤُهُ مُسْتَجَابٌ؛ وَعَمَلُهُ مُضَاعَفٌ.	A fast person's silence is praising God, his sleep is an act of worship, his praying is granted, and his deeds are (rewarded) twice.
● نَوْمُ الصَّائِمِ عِبَادَةٌ، وَصَمْتُهُ تَسْبِيْحٌ، وَعَمَلُهُ مُضاعَفٌ، وَدُعاؤُهُ مُسْتَجابٌ؛ وَذَنْبُهُ مَغْفُورٌ.	A fast person's sleep is an act of worship, his silence is praising God, his deeds are (rewarded) twice, his prayers are granted, and his sins are forgiven.
● دُعَاءُ الوَالِدِ لِوَلَدِه كَدُعَاءِ النَّبِيِّ لِأُمَّتِهِ.	A father’s praying for his child is like unto a prophet’s for his nation.
● اِمْرَأَةٌ وَلُودٌ أَحَبُّ اِلَى اللَّهِ تَعَالى مِنِ امْرَأَةٍ حَسْنَاءَ لا تَلِدُ اِنِّي مُكَاثِرٌ بِكُمْ الأُمَمَ يَوْمَ الْقِيامَةِ.	A fertile woman is more favorite to the Exalted God than a (barren) beautiful one. Verily, I will pride myself on the multitude of my nation in the Day of Judgement.
● طَعَامُ السَّخِيِّ دَواءٌ؛ وَطَعَامُ الشَّحِيْحِ دَاءٌ.	A generous man's food is cure, and a miser’s is disease for sure.
● اليَدُ العُلْيَا خَيْرٌ مِنَ اليَدِ السُّفْلَى؛ وَابْدَأْ بِمَنْ تَعُوْلُ.	A giving hand is better than a receiving hand, and start charity at home.
● مَثَلُ الجَلِيسِ الصَّالِحِ مَثَلُ الدَّارِي إنْ لَمْ يَجِدْكَ مِنْ عَطْرِهِ عَلَّقَكَ مِنْ رِيْحِهِ، وَمَثَلُ الجَلِيْسِ السُّوءِ مَثَلُ صَاحِبِ الكِيْرِ إنْ لَمْ يُحْرِقْكَ مِنْ شَرَارِ نَارِهِ عَلَّقَكَ مِنْ نَتِنِهِ.	A good companion is like unto a perfume- seller who might spare you any perfume, but the pleasant fragrance of his perfumes you (can surely) smell, and a bad companion is like unto a blacksmith whose flame of fire you might be able to escape but you surely suffer the bad smell of his working place.
● مَنْ رَفَعَ حَجَرَاً عَنِ الطَّرِيْقِ كُتِبَتْ لَهُ حَسَنَةٌ.	A good deed is recorded for whoever removes a stone from people’s path.

 

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● لا تَزالُ طائِفَةٌ مِنْ أُمَّتِي عَلَى الحَقِّ ظاهِرينَ حَتَّى يَأْتِىَ أمْرُ اللَّهِ	A group of my people will always stick to truth for God’s decree to be issued.
● اِنَّ أُنَاسَاً مِنْ الجَنَّةَ يَطَّلِعُونَ اِلى أُنَاسٍ مِنْ أَهْلِ النَّارِ فَيَقُولُونَ: بِمَ دَخَلْتُمُ النَّارَ فَوَاللَّهِ مَا دَخَلْنَا الْجَنَّةَ اِلاّ بِمَا تَعَلَّمْنَا مِنْكُمْ. فَيَقُولُونَ: اِنَّا كُنَّا نَقُولُ وَلا نَفْعَلُ.	A group of the people of Paradise will get worried about some of the people of Hell, and will (therefore) inquire: “Why are you in Hell? By God, we did not enter Paradise save through what we learned from you”. The Hell- bound reply: “We did not practice what we preached.”
● لا تَزالُ المَسْألَةُ بِأَحَدِكُمْ حَتَّى يَلْقَى اللَّهَ وَما في وَجْهِهِ مُزْعَةُ لَحْم..	A group of you will always resort to begging till they (finally) meet God, with no flesh in their faces.
● الضَّيْفُ يَأتِي بِرِزْقِهِ وَيَرْتَحِلُ بِذُنُوبِ القَوْمِ، يُمَحِّصُ عَنْهُمْ ذُنُوبَهُمْ	A guest carrys his own sustenance, removes the host's sins and causes them to vanish.
● الضِّيَافَةُ ثَلاثَةُ أيَّامٍ فَمَا زَادَ فَهُوَ صَدَقَةٌ، وَعَلَى الضَّيْفِ أنْ يَتَحَوَّلَ بَعْدَ ثَلاثَةِ أيَّامٍ	A guest is a guest for three days; the more he stays, will he be under charity (to the poor); and thus, a guest should leave his host’s home after three days.
● الدَّالُ على الخَيْرِ كَفَاعِلِهِ، وَاللَّهُ يُحِبُّ اِغَاثَةَ اللَّهْفَانِ.	A guide to goodness is like unto its doer, and God loves `helping the poor’.
● قَلْبٌ لَيْسَ فِيْهِ شَيْ‏ءٌ مِنَ الحِكْمَةِ كَبَيْتٍ خَرِبٍ فَتَعَلَّمُوْا وَعَلِّمُوْا وَتَفَقَّهُوْا، وَلا تَمُوتُوا جُهَّالاً؛ فَإِنَّ اللَّهَ لا يَعْذِرُ عَلى الجَهْلِ.	A heart with no sign of wisdom is like unto a ruined house. So, learn and teach, meditate deeply, and try not to die in ignorance, for God will not pardon (people for ignorance).
● بَيْتٌ لا صِبْيَانَ فِيْهِ لا بَرَكَةَ فِيْهِ.	A house wherein children (we) miss, is bereft of bliss.
● البَيْتُ الَّذِي يُقْرَأُ فِيْهِ القُرْآنُ يُتَرَأى لِأهْلِ	A house wherein they recite the Quran is as (bright) to the dwellers of the heavens as are the stars to the

 

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السَّمَاءِ كَمَا تُتَرَأى النُّجُومُ لِأهْلِ الأرْضِ.	dwellers of the earth.
● خَصْلَتَانِ لا تَجْتَمِعَانِ في مُنَافِقٍ حُسْنُ سَمْتٍ وَفِقْهٌ في الدِّيْنِ.	A hypocrite is devoid of two traits: reputation and deep knowledge of religion.
● آيَةُ الْمُنافِقِ ثَلاثٌ: اِذا حَدَّثَ كَذِبَ؛ وَاِذا وَعَدَ أَخْلَفَ؛ وَاِذا ائْتُمِنَ خَانَ.	A hypocrite is known by three characteristics: he tells lie, breaks his (her) promise and commits treachery in trusts.
● مَثَلُ المُنَافِقِ كَمَثَلِ الشَّاةِ الحَائِرَةِ بَيْنَ الغَنَمَيْنَ.	A hypocrite is like unto a goat, wandering between two flocks (of sheep).
● ثَلاثَةٌ لا يَسْتَخِفُّ بِحَقِّهِمْ اِلاّ مُنافِقٌ: ذُو الشَّيْبَةِ فِي الاِسْلامِ؛ وَذُو العِلْمِ؛ وَاِمامٌ مُقْسِطٌ.	A hypocrite is the one who humiliates the learned, just leaders and those who have grown old in their struggles for the cause of Islam.
● المُنَافِقُ يَمْلِكُ عَيْنَيْهِ يَبْكِي كَمَا يَشَاءُ.	A hypocrite rules over his own eyes, shedding tears as he wishes.
● لَسَفَرَةٌ في سَبِيْلِ اللَّهِ خَيْرٌ مِنْ خَمْسِيْنَ حَجَّة.	A journey for the sake of God is superior to making fifty pilgrimages to Mecca.
● السُّلْطَانُ العَادِلُ المُتَواضِعُ ظِلُّ اللَّهِ وَرُمْحُهُ في الأرْضِ؛ يُرْفَعُ لَهُ عَمَلُ سَبْعِيْنَ صِدِّيقَاً.	A just and humble leader is God's shade and blade on the earth, for whom the rewards of seventy sincere ones will be saved.
● مَنْ عَامَلَ النَّاسَ فَلَمْ يَظْلِمْهُمْ؛ وَحَدَّثَهُمْ فَلَمْ يَكْذِبْهُمْ؛ وَوَعَدَهُمْ فَلَمْ يُخْلِفْهُمْ؛ فَهُوَ مِمَّنْ كَمُلَتْ مُرُوَّتُهُ، وَظَهَرَتْ عَدَالَتُهُ، وَوَجَبَتْ أُخُوَّتُهُ، وَحَرُمَتْ غِيْبَتُهُ.	A just and most magnanimous man who must be observed in brotherhood and must not be backbitten, is the one who treats people with justice, speaks to them in truth and does not break his promises.
● السُّلْطَانُ العَادِلُ ظِلُّ اللَّهِ في الأرْضِ،	A just leader is God's shade on the earth, to whom resort the weak, and

 

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يَأْوي إليْهِ الضَّعِيْفُ، وَبِهِ يُنْتَصَرُ المَظْلُومُ.	whose assistance the oppressed seek.
● السُّلْطَانُ العَادِلُ ظِلُّ اللَّهِ في الأرْضِ؛ فَمَنْ أكْرَمَهُ أكْرَمَهُ اللَّهُ؛ وَمَنْ أهَانَهُ أهَانَهُ اللَّهُ.	A just leader is God's shade on the earth. Whoever keeps him in honor will be kept in honor by God, and whoever disrespects him will be disrespected by Him.
● السُّلْطَانُ العَادِلُ ظِلُّ اللَّهِ في الأرْض، فَاِذا دَخَلَ أحَدُكُمْ بَلَدَاً لَيْسَ بِهِ سُلْطَانٌ عَادِلٌ فَلا يُقِيْمَنَّ بِهِ.	A just leader is God's shade on the earth; and so, when one of you arrives at a place wherein there is no such leader, he should avoid staying there.
● نَوْمُ العَالِمِ أفْضَلُ مِنْ عِبَادَةِ العَابِدِ.	A learned man’s sleep is better than the prayer of a devout.
● قَلِيْلُ العَمَلِ يَنْفَعُ مَعَ العِلْمِ، وَكَثِيْرُ العَمَلِ لا يَنْفَعُ مَعَ الجَهْلِ.	A little bit of action accompanied by knowledge is useful, and a lot of deeds followed by ignorance is of no use.
● قَلِيْلُ التَّوْفِيْقِ خَيْرٌ مِنْ كَثِيْرِ العَقْلِ، وَالعَقْلُ في أمْرِ الدُّنْيَا مَضَرَّةٌ، وَالعَقْلُ في أمْرِ الدِّيْنِ مَسَرَّةٌ.	A little chance is better than much intellect. Intellect is the cause of loss in worldly and that of pleasure in otherworldly affairs.
● حِفْظُ الغُلامِ الصَّغِيْرِ كَالنَّقْشِ في الحَجَرِ، وَحِفْظُ الرَّجُلِ بَعْدَ ما يَكْبُرُ كَالْكِتابِ عَلَى المَاءِ.	A little child’s memory is like unto a picture carved on stone, and an adult’s is like unto something written on water.
● قَلِيْلُ الفِقْهِ خَيْرٌ مِنْ كَثِيْرِ العِبَادَةِ، وَكَفَى بِالمَرْءِ فِقْهَاً اِذا عَبَدَ اللَّهَ. وَكَفَى بِالْمَرْءِ جَهْلاً اِذا أعْجَبَ بِرَأْيِهِ. وَإنَّمَا النَّاسُ رَجُلانِ: مُؤْمِنٌ وَجَاهِلٌ، فَلا تُوْذِ المُؤْمِنَ، وَلا تُجَاوِرِ الجَاهِلَ.	A Little knowledge is better than praying much. Worshipping God suffices to show one’s knowledge and selfish judgment is enough to show his ignorance. People are two groups: the faithful and the ignorant. Do not annoy the former and do not be a company to the latter.

 

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● ما قَلَّ وَكَفَى خَيْرٌ مِمَّا كَثُرَ وَألْهَى.	A little sufficient thing is better than a lot making one negligent.
● ما قَلَّ وَكَفَى خَيْرٌ مِمَّا كَثُرَ وَألْهَى.	A little, but sufficient, is better than much leading to vanity.
● أَعْظَمُ النَّاسِ في الدُّنْيا خَطَرَاً مَنْ لَمْ يَجْعَلْ لِلدُّنْيا عِنْدَهُ خَطَرَاً.	A man gains more value when the world is less worthy in his view.
● خَرَجَ رَجُلٌ مِمَّنْ كانَ قَبْلَكُمْ في حُلَّةٍ لَهُ يَخْتالُ فيها، فَأَمَرَ اللَّهُ الأرْضَ فَأَخَذَتْهُ فَهُوَ يَتَجَلْجَلُ فيها إلى يَوْمِ القِيامَةِ.	A man of ancient times wore a fine garment and walked out proudly. God commanded the earth to take him, and he will thus be suspended in it till the Day of Judgement.
● حُوسِبَ رَجُلٌ مِمَّنْ كانَ قَبْلَكُمْ فَلَمْ يُوجَدْ لَهُ مِنَ الخَيْرِ شَيْ‏ءٌ إلاّ أنَّهُ كانَ رَجُلاً مُوسِرَاً؛ وَكانَ يُخالِطُ النَّاسَ؛ وَكانَ يَأْمُرُ غِلْمانَهُ أنْ يَتَجاوَزُوْا عَنِ المُعْسِرِ. فَقَالَ اللَّهُ عَزَّ وَجَلَّ لِمَلائِكَتِه: نَحْنُ أحَقُّ بِذلِكَ مِنْهُ؛ تَجَاوَزُوْا عَنْهُ.	A man of the past was called to account (after death). He had no good deeds in his record to present, but an order to his agents to connive at the debts of the helpless, for he had been a rich tradesman (in the world). Thus, said the Great and Powerful God to His angels, “we have more rights for connivance than him. Ignore (his sins).”
● زَارَ رَجُلٌ أخَاً لَهُ في قَرْيَةٍ فَأَرْصَدَ اللَّهُ لَهُ مَلَكَاً عَلى مَدْرَجَتِهِ، فَقَالَ: أيْنَ تُرِيْدُ؟ قَالَ: أخَاً لي في هذِهِ القَرْيَةِ. فَقَالَ: هَلْ لَهُ عَلَيْكَ مِنْ نِعْمَةٍ تَرُبُّهَا؟ قَالَ: لا إلاّ أنِّي أُحِبُّهُ في اللَّهِ. قَالَ: فَاِنِّي رَسُولُ اللَّهِ اِلَيْكَ، إنَّ اللَّهَ أحَبَّكَ كَمَا أحْبَبْتَهُ.	A man set out on a journey to pay a visit to his brother (in faith). God sent an angel to him on the way, asking, “Where are you going?” The man replied, “to see my brother somewhere”. The angel asked: “Is there any blessing you wish to expand for him?” “No, I only love him for God’s sake”. The man answered. The angel said: “I’m God’s messenger to you. God loves you as you love him”.
● اِذا خَطَبَ أَحَدُكُمُ الْمَرْأَةَ وَهُوَ يَخْضِبُ بِالسُّوَادِ فَلْيُعْلِمْها أَنَّهُ يَخْضِبُ.	A man who colors his hair black should let the woman whose hand he seeks in marriage know about that.

 

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● اِذا كانَتَ عِنْدَ الرَّجُلِ اِمْرَأَتَانِ فَلَمْ يَعْدِلْ بَيْنَهُمَا جَاءَ يَوْمَ الْقِيامَةِ وَشِقُّهُ سَاقِطٌ.	A man who has two wives and treats them not in a just manner, will arrive at the Resurrection in half (of his body).
● لا تَذْهَبُ حَبيِبَتا عَبْدٍ فَيَصْبِرُ وَيَحْتَسِبُ اِلاّ دَخَلَ الجَنَّةَ.	A man who loses his power of sight but keeps patient and is satisfied with the divine will, will surely be allowed to Paradise.
● وَلَدُ الرَّجُلِ مِنْ كَسْبِهِ، مِنْ أطْيَبِ كَسْبِهِ؛ فَكُلُوْا مِنْ أمْوَالِهِمْ.	A man’s son is among his earnings, the best of his earnings. So, eat from your sons’ wealth.
● صَلاةُ الرَّجُلِ تَطَوُّعَاً حَيْثُ لا يَراهُ النَّاسُ تَعْدِلُ صَلاتُهُ عَلى أعْيُنِ النَّاسِ خَمْسَاً وَعِشْرِيْنَ.	A man's prayer said willingly, out of people's sight, is twenty five times as much the prayer he says in people's presence.
● لِلْمَمْلُوكِ عَلى سَيِّدَهِ ثَلاثٌ خِصَالٍ: لا يَعْجَلُهُ عَنْ صَلاتِه، وَلا يُقِيْمُهُ عَنْ طَعَامِهِ، وَيُشْبِعُهُ كُلَّ الإشْبَاعِ.	A master is not allowed to do the following to his bondservant: making him haste in setting prayers, stopping him in eating, and leaving him satiated.
● أَقَلُّ النَّاسِ لَذَّةً الْحَسُودُ.	A miser has the least peace of mind.
● البَخِيْلُ مَنْ ذُكِرْتُ عِنْدَهُ فَلَمْ يُصَلِّ عَلَيَّ.	A miser is he to whom they remember me, but hesitates to greet me.
● مَطْلُ الغَنِىِّ ظُلْمٌ.	A moment of delay on the part of rich (to help the poor) is cruelty.
● لِلْمُسْلِمِ عَلَى المُسْلِمِ خَمْسٌ: يُسَلِّمُ عَلَيْهِ اِذا لَقِيَهُ وَيُجِيْبُهُ اِذا دَعَاهُ، وَيَعُودُهُ اِذا مَرِضَ، وَيَتْبَعُ جَنَازَتَهُ اِذا مَاتَ، وَيُحِبُّ لَهُ مَا يُحِبُّ لِنَفْسِهِ.	A Muslim has five duties towards another Muslim: greeting him, accepting his call, paying him a visit in sickness, participating in his funeral procession, and wishing for him what he wishes for himself.
● لا تَحِلُّ الصَّدَقَةُ لِغَنِيٍّ وَلا لِذِي مِرَّة	A Muslim is not allowed to terrify another Muslim.

 

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قَوِىٍّ.
● السَّمْعُ وَالطَّاعَةُ حَقٌّ عَلَى المَرْءِ المُسْلِمِ فيما أحَبَّ أوْ كَرِهَ ما لَمْ يُؤْمَرْ بِمَعْصِيَةٍ، فَاِذا أُمِرَ بِمَعْصِيَةٍ فَلا سَمْعَ عَلَيْهِ وَلا طَاعَةَ.	A Muslim is rightful to see and act upon what he likes or dislikes as long as heis not required to commit sins; if so, he no more allowed to.
● المُسْلِمُ أَخُو المُسْلمِ؛ لا يُظْلِمُهُ وَلا يُسْلِمُهُ.	A Muslim is the brother of another Muslim; and so, he should not oppress him, nor should he surrender him (to enemies).
● حَقُّ المُسْلِمِ عَلَى المُسْلِمِ سِتٌّ: اِذا لَقِيْتَهُ فَسَلِّمْ عَلَيْهِ، وَاِذا دَعَاكَ فَأَجِبْهُ، وَاِذا اسْتَنْصَحَكَ فَانْصَحْ لَهُ، وَاِذا عَطَسَ فَحَمِدَ اللَّهَ فَشَمِّتْهُ، وَاِذا مَرِضَ فَعُدْهُ، وَاِذا مَاتَ فَاتَّبِعْهُ.	A Muslim should observe the following six in respect to his Muslim brother: greeting him in meeting, accepting his invitation, providing him with advice when he asks one’s counsel, wishing him good health when he sneezes, paying him a visit when he is sick, and attending his funeral procession when he dies.
● صَدَقَةُ المَرْءِ المُسْلِمِ تَزِيْدُ في العُمْرِ، وَتَمْنَعُ مِيْتَةَ السُّوءِ، وَيَذْهَبُ اللَّهُ تَعَالى بِهَا الفَخْرَ وَالكِبْرَ.	A Muslim's charity prolongs his life, prevents him from bad deaths, and causes the Exalted God to save him from overweening and vanity.
● لِلْجَارِ حَقٌّ.	A neighbor has (specific) rights.
● الجارُ أحَقُّ بِشُفْعَةِ جارِهِ؛ يُنْتَظَرُ بِها، وَإنْ كانَ غائِبَاً، اِذا كانَ طريقهُما واحِداً	A Neighbor has priority (to others) in buying his neighbor’s house. Being absent, he should be awaited for, if moving in the same line as the seller.
● حُرْمَةُ الجَارِ عَلَى الجَارِ كَحُرْمَةِ دَمِهِ.	A neighbor’s respect is as significant to his neighbor as his blood.
● مَثَلُ المَرْأَةِ الصَّالِحَةِ في النِّسَاءِ كَمَثَلِ الغُرَابِ الأعْصَمِ الَّذِي اِحْدَى رِجْلَيْهِ بَيْضَاءُ	A pious woman among other women is like unto a raven marked with a white leg.
● هَدِيَّةُ اللَّهِ إلَى المُؤْمِنِ السَّائِلُ عَلى بَابِهِ	A poor at the door of the pious is

 

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21

	God’s gift for him.
● العِدَةُ دَيْنٌ، وَيْلٌ لِمَنْ وَعَدَ ثُمَّ أخْلَفَ! وَيْلٌ لِمَنْ وَعَدَ ثُمَّ أخْلَفَ! وَيْلٌ لِمَنْ وَعَدَ ثُمَّ أخْلَفَ	A promise is a debt. Woe is him who breaks his promise! Woe is him who breaks his promise! Woe is him who breaks his promise!
● خَرَجَ نَبِىٌّ مِنَ الأنْبِيَاءِ بِالنَّاسِ يَسْتَسْقُونَ اللَّهَ تَعَالى، فَاِذا هُوَ بِنَمْلَةٍ رافِعَةٍ بَعْضَ قَوائِمِها إلَى السَّمَاءِ. فَقَالَ: اِرْجِعُوا فَقَدِ اسْتُجِيْبَ لَكُمْ مِنْ أجْلِ هذِهِ النَّمْلَةِ.	A prophet went out with his people to pray to God for rain. He saw an ant raising its leg to the sky, and so he said to the people: “Return to your homes for, God accepted your prayers for the sake of this ant”.
● غُفِرَ لامْرَأَةٍ مُوْمِسَةٍ مَرَّتْ بِكَلْبٍ عَلى رَأْسِ رَكِيٍّ يَلْهَثُ كَادَ يَقْتُلُهُ العَطَشُ فَنَزَعَتْ خُفَّهَا فَأَوْثَقَتْهُ بِخِمَارِهَا فَنَزَعَتْ لَهُ مِنَ المَاءِ فَغُفِرَ لَهَا بِذلِكَ.	A prostitute was passing by a well where she saw a dog at the point of death from thirst. She tied her skirt to her shoe, fetched water from the well and quenched the dog’s thirst, and was thus forgiven (by God.)
● النَّاجِشُ آكِلُ رِبَاً مَلْعُونٌ.	A quack vender is just as a usurer accursed.
● مَسْأَلَةُ الغَنِيِّ شَيْنٌ في وَجْهِهِ يَوْمَ القِيَامَةِ.	A rich man’s request (to people) will be a badge of shame on his face in the Day of Judgment.
● مَسْأَلَةُ الغَنِيِّ نَارٌ.	A rich man’s request (to people) will lead him to Hell.
● عَالِمٌ يُنْتَفَعُ بِعِلْمِهِ خَيْرٌ مِنْ ألْفِ عَابِدٍ.	A scholar who avails himself of his own knowledge is superior to a thousand simple worshipers (of God).
● اِذا عَلِمَ الْعَالِمُ فَلَمْ يَعْمَلْ كانَ كَالْمِصْبَاحِ يُضِيْى‏ءُ لِلنَّاسِ وَيُحْرِقُ نَفْسَهُ.	A scholar who does not act upon his knowledge is like unto a niche providing people with light but burning itself.
● مَثَلُ العَالِمِ الَّذِي يُعَلِّمُ النَّاسَ الخَيْرَ وَيَنْسَى نَفْسَهُ، كَمَثْلِ السِّرَاجِ يُضِي‏ءُ لِلنَّاس	A scholar who teaches good to people but forgets himself is like unto a candle illuminating people but

 

[68 Yalda]

حدیث پیامبر

حدیث پیامبر

 

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A Bundle of Flowers

A Bundle of Flowers

A Bundle of Flowers ​ Compiled by Ayatullah Sayyid Kamal Faghih Imani​ Table of Contents​
	Introduction
	Preface
	The Opening Tradition
	Knowing Allah, His Greatness and His Grace
	Prayer and Its Effects
	Midnight Prayers
	Faith in Allah and Attaining his Pleasure
	Piety and Its Necessity in a Muslim
	Invocation
	Ahlul Bayt
	The Love of Ahlul-Bayt
	The Acceptable Characteristics
	The Real Followers of Ahlul-Bayt and Their Qualities
	Sin and Its Effects
	Knowledge and Its Value
	Knowledge and the Virtue of Learning It
	Knowledge and the Virtue of Teaching It
	The Excellence and Importance of Scholars
	Being Attentive to the Hereafter
	Repentance
	Protecting the Honour of Believers
	Righteous Deeds
	Injustice and Transgression
	The Rights of Fellow Muslims
	Greetings
	Enjoining Right and Forbidding Wrong
	The Tongue and Its Evils
	Backbiting and Faultfinding
	Telling Lies
	Companions & Friendship
	Immoral Friends
	Serving People
	Giving Loan
	Helping the Needy
	Donation & Pleasing The Believers
	Charity and Alms
	Regard for Kinship
	Kindness to Parents
	The Rights of Children
	Suckling
	Marriage, a Great Worship
	Encouragement for Marriage
	Marriage Is the Key to Divine Mercy and a Good Temper
	Hasten to Marry
	Intercession and Help in Lawful Marriage
	Wife and Her Dower
	Dower: The Less the Better
	Marriage with Regard to Faith and Honesty
	Man's Intention in Marriage
	Earning a Livelihood
	Wives and Good Treatment to Their Husbands
	Honour Your Wives
	Wife And Pleasing Her Husband
	Admirable Qualities of Wives
	Divorce and Its Effects
	Lowering the Gaze and Guarding the Modesty
	Women and Ornamentation
	Fornication and Its Harmful Effects
	Hygiene in Islam
	Business and Social Relationships
	Fraud in Bargain
	Lusts
	Worldly Possessions and Greedily Compiling Wealth
	This Fleeting World, Its Attractiveness and Poison
	The Neglectful Slaves of this Deceitful World
	Arrogance and Pride
	Moderation in Economic Affairs
	Consultation
	Activity and Idleness
	Martyrs and Martyrdom
	The Expected Mahdi [a] and His Government of Justice
	The Muslim Ummah at the End of the Time
	Lifetime Should Be Well Spent
	Religion and Studying Its Affairs
	Good Temper and Its Good Results
	The Disadvantages of Anger and an Ill Temper
	Asking for Divine Pardon
	Congregation Prayer
	Supplication
	References Material and Tradition Sources
	A Bundle of Flowers from the Garden of Traditions of the Prophet & Ahlul-Bayt (a.s.) Compiled by Ayatullah Sayyid Kamal Faghih Imani Translated by: Sayyid Abbas Sadr-'ameli Published by: Amir al-Mu'mineen Ali (a.s.) Library Isfahan, Islamic Republic of Iran

 

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Introduction



In the name of Allah, the Beneficent the Merciful

By the grace and assistance of Allah, the translation and publication of the commentary of more than two parts of the Qur'an in English under the title of 'An Enlightening Commentary, into the Light of the Holy Qur'an' have been successfully fulfilled in three volumes. These humble volumes were ardently met and well received by many sincere believers in most parts of the world.
When the readers reflected their enthusiastic affections and we were aware of their kind, cooperative and leading points of view about the task as a helpful Islamic ideological reference for them, and they appreciated especially the involving traditions from the Holy Prophet and his AhIul-Bayt [a], we understood that not only the exegesis of the verses of the Qur'an were useful for them, but the concerning Islamic traditions were also warmly embraced and utilized widely.
Besides that, via their communications, we felt their desire and the urgent need of the Age for such leading statements, too. Therefore, it was decided that the present valuable collection of holy traditions which were carefully selected by Ayatullah 'Allamah Mujahid Al-Haj Sayyid Kamal Faghih Imani, to be translated into English and offered to the believing Muslims.
On the other hand, regarding the Prophet's famous tradition known as 'Thaqalayn' (two weighty causes), and putting it into action, next to the publication of the above-mentioned commentary of the Qur'an, and to provide traces in the English language from both the Holy Qur'an and AhIul-Bayt [a] together before our eyes, it was thought that the translation of at least a small collection of traditions from Holy AhIul-Bayt [a] would be supplied, so that these 'Two Weighty Causes' may work parallel and not to be separated from each other. Therefore, this favourable task was adventured in order that a short distance might be paved towards the path of the obedience of the godly advice of the Messenger of Allah in the above mentioned magnificent tradition.
So, for the present time, the very humble endeavour was prepared and entitled: 'A BundIe of flowers from the Garden of Traditions of the Holy Prophet & Ahlul Bayt [a]' to indicate, firstly, the origin of the materials and, secondly, that the collection is merely a small portion of their vast ocean of varying knowledge which is linked to the illimitable knowledge of Allah, because the Holy Ahlul-Bayt [a] are the same ones whom Allah has called "ar-rasikhuna fil 'ilm" (those deeply established in knowledge), where He (s.w.t.) says:
"... But no one knows its hidden meaning except Allah, and those who are firmly grounded in knowledge..." (Sura Al-I-Imran, No.3, verse 7).
However, it is certain that if this group of expressive traditions and the like of them be practically observed by receptive people, the resulting merits of those divinely-linked statements will be abundantly beneficial in every step of their lives: socially, economically, morally, ethically, and so on, Allah-Willing. So, we ask Allah (s.w.t.) to shower His ceaseless infinite mercy upon all those who study this book and try to act according to its involving reasonable ideas.
It is necessary to say, here, that some of the Arabic words involved in the traditions , such as: I na-mahram /, have rarely any equivalents in English to convey their exact meaning.
Hereby, we sincerely appreciate not only the estimable people who helped us with the completion of this book, but also the valuable helpful instructive views we will receive from you, dear reader, which can surely be encouraging and animating for us. Therefore, we thank you in anticipation and ask you to communicate with us by the publisher's address:

The Scientific, Religious Research Center,
Amir-ul-Mu'mineen Ali (as.) Public Library, Isfahan, Iran.
We praise Allah and hope that may He forgive all our faults and shortcomings, and, accept this small endeavour from us with giving rewards to all those who have had a share, of any kind, in it, both in this world and the next world.



Was-Salam
Sayyid Abbas Sadr-'ameli
Translator
August 1997


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Preface




"If you do not know, ask the men of wisdom (among Ummah)." Sura Nahl, no 16, verse 43, Sura Anbiya, No. 21, verse 7

This holy verse enjoins the believers to refer to the people of dhikr i.e., the men of wisdom and the scholars of Ummah in order to recognize the right from wrong, when they (the believers) encounter with difficulties, because Allah after teaching them knowledge, chose them for that matter. Hence, they are those deeply rooted in knowledge who know how to render the Qur'an.

This verse was revealed in order to introduce Ahlul-Bayt [a], viz, Muhammad , Ali, Fatimah, Hassan and Husayn, who are called the five holy lights known as 'Al-i-'Aba' to whom, there have been added nine other blessed ones from the descendants of Imam Husayn. The Messenger of Allah, in different suitable occasions, introduced them as the guiding Imams, the torches in darknesses, and those deeply rooted in knowledge, upon whom surely Allah (s.w.t.), has bestowed 'the Knowledge of the Book'.
These facts, narrated in repeatedly stated traditions, have been precisely approved by the followers of Prophet Muhammad from the time of revelation up to now, and some of the scholars and commentators from Sunni school have also confessed in their books that those verses of the Qur'an were revealed about and on the virtue of Ahlul-Bayt [a]. A few of the examples of their books are as follows:

1. Imam Tha'labi in his great commentary book upon the meaning of verse 42 from Sura An-Nahl, No. 16.
2. Tafsir Ibn Kathir, vol.2, p. 591.
3. Tals Tabari, vol.14, p.75.
4. Tafsir-i-Alusi, known as: 'Ruhul-Bayan', vol.14, p.134.
5. Tafsir-i-Qartabi, vol.11, p.272.
6. Tafsir-i-Hakim, or Shawahid-ut-Tanzil, vol.1, p. 334.
7. Tafsir-i-Shabistary, or: Ihqaaq-ul-Haqq, vol.3, p.482.
8. Yanani-ul-Mawaddah, by Qanduzi Hanafi, p. 119.

Basing on the very reality, we must approach the Immaculate Household, Ahlul-Bayt, and practice their guiding words to instruct our lives well. In this regard, Imam al-Hadi [a] says:
"Your words of wisdom give light, your administration is guidance (for people), and your recommendation is piety and equity."
Man Ia Yahduruh-ul-Faqih, Tahthib & 'Uyun-i-Akhbar-ur-Rida
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​

Beware O' dear reader
!
​

​

It is via these blessed ones that the material and spiritual problems of our lives, in this world and the world to come, can be solved.​

It is on account of you that Allah pulls us out of the the lowliness (of infidelity), sets us free from the clutches of hard grieves, and takes us to safety from the precipices of annihilation of the world, and from the Fire of Hell, too.​

Man la Yahduruh-uI-Faqih, Tahthib & 'Uyun-i-Akhbar-ur-Rida​

It was because of your mastership and leadership that Allah taught us the laws of our religion, put in order what had been spoiled and corrupted in our world. (And He saved us from poverty, degradation and ignorance, then, bestowed us knowledge, honour and dignity.)​

Man la Yahduruh-uI-Faqih, Tahthib & 'Uyun-i-Akhbar-ur-Rida​

Well, if we leave following those blessed ones, we will fail in all aspects. So, the Prophet has said:​

The parable of my Ahlul-Bayt is similar to that of Noah's Ark. Whosoever embarks it certainly will get rescued, but the one who opposes the boarding of it, surely gets drowned."​

This tradition has been narrated by eight companions of the Prophet and eight persons from the disciples of the companions, and by sixty well-known scholars, and mor ethan 90 authors from the brothers os Sunni school, mentioned in Mishkat-ul-Masabih, p.523, from Ahmad-ibn-Hanbal; Fara'id-us-Simtayn, vol.2, p. 242; As-Sawaiq-ul-Muharraqah, p.234; Uyun-ul-Akhbar, Vol.1, p.211; and others from the references of both schools, which if you wish to refer to, are, mentioned in Nafahat-ul-Azhar, vol.4, p.127.​

The Messenger of Allah said: "It is probable that I be called soon and I will respond. Then, I leave behind me among you two weighty (very worthy and important) things:​

The Book of Allah (i.e. the Qur'an), which is a stretched string from the heaven to the earth, and my progeny, my Ahlul-Bait; for verily Allah, The Merciful, the Aware, informed me that never, never, will these two get separated from each other until they meet me at the Houd of Kauthar (the Pond of Abundance). Therefore, be careful how you will treat due to those two in my absence."​

And, in another tradition it is added: "Never, never, shall you get astray if you attach yourselves to these TWO."This tradition is narrated by more than twenty persons from the companions of the Prophet and it is also narrated by over 185 narrators mentioned in Sahih Muslim, vol. 2, p. 238 & Musnad Ahmad ibn Hanbal, vol.5, p. 181-182; Sahih-i-Tarmathi, vol.2, p.220, and others from the references of both schools which, if you like to see, are mentioned on pp. 199 to 210, vol. 1, in Nafahat-ul-Azhar fi Khulasat-i-Abaqat-ul-Anwar.​

Thus, what honour is more excellent than that the Qur'an, the Messenger of Allah , and Ahlul-Bayt [a] be our example, teacher, and leader.​

That is why we, with a great mass of sincerity and devotion, say:​

We are honoured that we are the followers of a religion whose founder on Allah's direction was Allah's prophet and Amir-ul-Mu'mineen 'Ali Ibn Abi Talib, the servant of Allah who was himself liberated from all chains and was designated, in turn, as the liberator of Mankind from all chains of slavery (to other than Allah).​

We are honoured that Nahjul Balagha, which after the Qur'an is the greatest prescription for spiritual and material life, is the highest book for the liberation of mankind, and its spiritual and political prescriptions are the most valuable for liberation is authored by our Ma'sum Imam (Ali ibn Abi Talib [a]).​

We are honoured that Ma'sum Imam from 'Ali Ibn Abi Talib to the liberator of Mankind [a] who with the power of Allah is alive and supervises all affairs, are our Imams.
​

We are honoured that the supplications, which are called the ascending Qur'an, are from our Ma'sum Imams. We are honoured that the intimate prayers of Sha'baniyyah, the supplications of 'Arafah of Husayn Ibn 'Ali, Sahifah Sajjaddiyah (the psalms of 'Al-i-Muhammad, and Sahifah Fatimah (which is an Allah-inspired Book to Zahra-'i-Mardiyyah).
​

We are honoured that Baqir-ul-'Ulum, who is the highest personality of history and no one, other than Allah Ta'ala, the Exalted, and the Prophet and the Ma'sum Imams, has been or will ever be able to understand his station, is from us.​

And, we are honoured that our Madhhab is Ja'fari and that our Figh (Islamic Jurisprudence) which is an infinite sea (of knowledge), is one of his (Imam Sadiq's [a]) contributions. And we are proud of all Ma'sum Imams [a], and we are committed to following them.​

We are honoured that our Ma'sum Imams [a] lived in prisons and in exile because they tried to raise the status of the Deen (religion) of Islam and implement (the teaching) of the Holy Qur'an, one of whose dimensions is the formation of the Just Government, and finally became martyrs in attempts to irradicate oppressive governments and Taghut of their own time.​

 

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Now, O' dear brother and sister

!



You are eye-witnesses, in this little globe, smaller than a village in the universe, that today, the period of the burst of imformation, the bewildered human race of our Age is burning in the thirst of the blazing desert of injustice and inequality, while man is ceaselessly sinking deeper and deeper into the swamp of impiety and inequity.

Those who boast of man's freedom and happiness are anxiously watching the descent of the moral values, the very circumstance that they themselves have created. They can afford nothing but looking at the destruction of human and humanity. But, is it really the end of the line?
The answer is surprisingly positive, unless man returns to his godly-human-nature, applying the miserable experiments of his past life as a torch for his future way and utilizing Islam as the best remedy.
In the present Age, Islam the glorious, as the best guiding prescription, better than ever in history, has stretched its kind hand to rescue him who is drowned in and overwhelmed with vices and, by the Grace of Allah has stood to cure him from the sickness of corruption.

Islam is available to quench the thirst of that wandering man in the hot desert of impiety by means of the wholesome water of its theology enlightened with the glow of the knowledge and excellences of Ahlul-Bayt, which is the reflection of bright galaxy of revelation that has ever had no err or mistake at all. It showers its light over all material and spiritual aspects of man's life totally. Thus, it has vividly opened a highway unto this deluded man that haply he goes toward reality.


​

 

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​

BUT, O' DEAR FRIEND,​

​

The first and the most essential way of recognizing a school of idea is studying its main texts with proper understanding of the words of its sages and leaders. It is by this means that the doctrine of that school about the world and its problems upon different practical phenomena can be realized and estimated.
​

It has been on this foundation and under this stimulus that we have taken action in publishing a continuous commentary of the Qur'an in English under the name of 'An Enlightening Commentary into the Light of the Holy Qur'an', which was faced with such a warm reception of the seekers of truth in many countries of the world that during less than three years its first two volumes were reprinted five times.
​

Now, at the threshold of the sixth print of those sacred commentary books, the present book as 'A bundle of Flowers' enriched from the statements of the leaders of the instructive school of Islam, that is the very Ahlul-Bayt, is offered to all of those who seek for the Noblest and latest Divine school. We expect that with utilizing the perfum of these everlasting fresh flowers best, contemplate the following expression from the eighth Imam [a]:​

Imam Rida [a] said: "May the Mercy of Allah be upon the servant who keeps alive our commandment". I asked him [a] how the one could keep your commandment alive. He [a] said: "He (can) learn our sciences and teach them to people. In fact, if people knew (the merits) and goodness of our speech, surely they would follow us."​

Bihar-ul-Anwar, vol.2, p.40; Ma'aniy-uI-Akhbar, by Saduq, p.180; and Wasa'il ush-Shi'ah, vol.27, p.92​

 

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​

A Benevolent Expectation

​

​

We hope that by reading and hearkening the noble words of those holy ones, the statement be completed to the people of the world, may be, through following the Holy Ahlul-Bayt, the youth; viz, the new generation, stand away from any religious, mental, moral, theological, social, economical, political, and educational deviation, so that each of them can grow to be an effective gentleman and also, as a devoted soldier, to be helpful for Islam and Muslims throughout the world.
​

 

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​

AT THE END

​

​

We send our sincere and pure regards with kind greetings to those holy, excellent, purified and immaculate souls, while we say:​

Peace be on you that your hearts aquaint with awareness of Allah, the place where there are blessings of Allah and the source of the wisdom of Allah. The secrets of Allah have been put in your safekeeping. You know the knowledge of the Book of Allah by heart. You are the successors of the Prophet of Allah and the children of the Messenger of Allah, peace be upon him and his progeny and the mercy and blessings of Allah as well.
​

Man La YahduruhuI Faqih, Tahthib & 'Uyun-i-Akhbar-ur-Rida​

And Peace to all who follow guidance.​

Sayyid Kamal Faghih Imani
Esfahan-Iran​

 

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The Opening Tradition


In The Name of Allah, The Beneficent, The Merciful
Imam Sajjad, the fourth Imam, [a] said: "All Praise is only Allah's, and praise is His right: an illimitable praise that suits Him. I seek refuge in Him from my own self of evils: verily, the (human) self is certainly prone to do evil except such as my Lord has had mercy on. I see refuge in Him from the evil of Satan who always increases a sin to my sins. I seek refuge in Him from any immoral opposer, cruel king, and forceful enemy."

"O' Lord! assign me as one of Your soldiers, because it is sure that Your troops are totally victorious; and assign me among Your party, for truly, it is Your party that will achieve Felicity; and accept me as one of Your lovers, for, certainly, on the lovers of Allah there is no fear, nor shall they grieve."
"O' Lord! improve my religion for me, for surely it is a divine protection on all my affairs; and improve my next world for me, because, no doubt, it is my permanent abode for me to escape from the scornful people, and assign my life for me in increasing any goodness, and my death a means of my freeing from any malady."
"O' Lord! bless Muhammad, the final prophet of all the members of Messengers, and his pure progeny, as well as his gentle companions,and bestow me three necessities today: do not hold any sin for me except that You forgive it nor a grieve but You remove it, nor any enemy but You send him away via the appellation of Allah which is the best names, i.e. By the Name of Allah, the Lord of the earth and heaven..."
Bihar-uI-Anwar, vol. 90, p. 187 & Sahifah Sajjadiyyah, p. 572
​

 

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Knowing Allah, His Greatness and His Grace

The Holy Prophet said: "O' people! Verily, there is no prophet after me, nor any Ummah after you (Muslims). So, take care to worship your Lord, perform your five ritual prayers, fast in the appointed month (Ramadan), make pilgrimage to the House of your Lord (Mecca), give the alms of your wealth in order to purify your souls thereby, and obey the Holders of Authority, so that you enter the Paradise of your Lord."
Khisal-I-Saduq, p. 152
Imam Amir-ul-Mu'mineen Ali [a] said: "Having the Greatness of the Creator in your mind would make you realize the insignificance of the creatures in your view."
Nahjul-Balagha, Statement 129
Imam Amir-ul-Mu'mineen Ali [a] said: " Blessed is he who sincerely devotes the entirety of his actions, knowledge, love, hatred, receiving, relinquishing, speech, silence, deeds, and statements absolutely to Allah."
Bihar-ul-Anwar, vol. 77, p. 289
Imam Sadiq [a] said: "The heart is the sanctuary of Allah, therefore, do not settle therein anything but Allah (The sacred place of the heart belongs to and Him alone. Therefore, keep the love of the world out of it.)
Bihar-ul-Anwar, vol. 70, p. 25
Imam Sadiq [a] said: "Our true followers are those who, when they are alone, remember Allah abundantly." (That is, they avoid committing vices in private where there is no barrier for them to commit sin by the mere remembrance of Allah.)
Bihar-ul-Anwar, vol. 93, p. 162
Imam Baqir [a] said: "By Allah, He, the Exalted, expects of people but two traits: that they confess for Him the blessings in order that He increases His bounties for them; and that they make confessions about their evil actions and then He forgives those sins for them."
Al-Kafi, vol. 2, p. 426
Imam Husayn ibn Ali [a] said: "Verily, Allah, the Exalted, has not created human beings except for recognizing Him and worshipping Him as (the consequence of) knowing Him; and when they worship Him they would lack the need of adoring any human being (or things) other than Him because of that worship."
Safinat-ul-Bihar, vol. 2, p. 180
The fourth Imam, Ali ibn Husayn [a] said: "There is no destruction (Hell) for a believer having three qualities:
Confessing that there is no god besides Allah, the One Who has no partner; the intercession of the Messenger of Allah and the vastness of the Grace of Allah.
Safinat-ul-Bihar, p. 517
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Prayer and Its Effects
​

The Holy Prophet said: "The one who takes prayer light is not of me. No, by Allah such a person will not reach the Haud, Pond of abundant."​

Man La Yahduruhul Faqih, vol. 1, p. 206​

Imam Sadiq [a] said: "If there be a stream at the house of one of you in which the one washes himself five times a day, will there remain anything from the dirt over his body? Verily, the likeness of prayers is the same as the stream. The person who establishes ritual prayers clears out his sins thereby, except for the sin that takes him out from Faith he believes in."​

Bihar-ul-Anwar, vol. 82, p. 236​

The Holy Prophet said: An obligatory prayer, with Allah, is equivalent to one thousand Hajj pilgrimages and one thousand Umrah performances (voluntary pilgrimages to Ka'ba) which are right and accepted."​

Bihar-ul-Anwar, vol. 99, p. 14​

The Holy Prophet said: "Do not waste your prayers, because, surely, the person who wastes them will be raised with Croesus (Qarun) and Haman so that it is rightfully certain for Allah to put the one in Hell with hypocrites."​

Bihar-ul-Anwar, vol. 83, p. 14​

The Holy Prophet said: "Say each of your prayer as if it were your last prayer."​

Bihar-ul-Anwar, vol. 69, p. 408​

Imam Amir ul Mu'mineen Ali [a] said: "If a praying person knew to what extent he was surrounded by His Mercy, he would never raise his head from (the state of) prostration.​

Tasnif-I-Ghurar-ul-Hikam, p. 175​

Imam Baqir [a] said: "On the Reckoning Day, the first thing that a servant will be reckoned for is the prayer; therefore, if it is accepted, the rest (good actions) will be accepted, too, (otherwise, his other good deeds will not avail him)."​

Bihar-ul-Anwar, vol. 7, p. 267​

At the last moments of his life, Imam Sadiq [a] called his relations and companions and told them: "Verily, our intercession never reaches the one who takes prayers lightly."​

Bihar-ul-Anwar, vol. 82, p. 236​

Imam Baqir, the fifth Imam, [a] said: "There are ten things that when a person meets Allah the Almighty and Glorious, with them, he will enter Heaven:​

1. 
   [*=left]Confessing that there is no god besides Allah
   [*=left]And that Muhammad is the Messenger of Allah
   [*=left]Acknowledging what has come down to the Prophet from Allah (the Qur'an).
   [*=left]Establishing regular prayers.
   [*=left]Giving alms.
   [*=left]Fasting in Ramadan.
   [*=left]Performing the Pilgrimage (Hajj) to the Sacred House.
   [*=left]Kindness to the lovers of Allah
   [*=left]Detachment from the enemies of Allah
   [*=left]And, avoiding any alcoholic beverage."
   

Khisal by Saduq, p.432​

Imam Amir ul Mu'mineen Ali [a] said: "For the God-fearing, prayer is a means of seeking nearness to Allah and for the weak, the Hajj (pilgrimage to Mecca) is as good as Jihad (fighting in the way of Allah). For every thing there is a levy, and the levy of the body is fasting. The Jihad of a woman is to afford pleasant company to her husband."​

Nahjul Balagha, saying 136​

The Holy Prophet said: There comes no night but that the angel of death calls to the dead in the graves and inquires what they regret for today when they have vividly seen (and known) this (the next life). Then the dead will say: "Verily, we regret and envy the believers who are in their mosques and they are praying while we are not; they give alms and we do not; they fast during Ramadan but we do not; they donate in charity what they have more than the need of their family members while we do not; ..."​

Irshad-ul-Qulub, p.53​

The Holy Prophet said: "At the (appointed) time of every prayer (salat), I hear a caller who calls and says: "O children of Adam! Keep up prayers in order to extinguish the fire you have lit against yourselves (by committing sins)."​

Mustadrak-ul-Wasa'il, vol. 3, p. 102​

The Holy Prophet said: "Be careful of the prayers, for, on the Day of Resurrection, when Allah the Exalted, will bring the servant (for reckoning), the first thing that He will ask him about will be the prayer. If one brings it completely, he will be of the people of salvation, otherwise, he will be thrown into Fire."
​

Bihar-ul-Anwar, vol. 82, p. 202​

Abubasir said that he visited Umm Hamidah (Musa-ibn Ja'far's [a] mother) in order to console her for the death of Ja'far-ibn-Muhammad [a]. Then she wept and he wept because of her weeping. After that, she said: "O' Aba Muhammad! If you had seen Ja'far-ibn-Muhammad when he was on his death-bed, you would have observed a wonderful thing: he opened his eyes and said to gather all of his relatives." Then, she continued saying that they gathered them all with no exception. Then he [a] looked at them and said: "Verily, our intercession does not reach the one who takes prayers lightly".​

Wasa'il-ush-Shi'ah vol. 4, p. 26​

The Holy Prophet said: "The worship done by the one who earns his living on unlawful money is similar to a building constructed upon sand."​

Bihar-ul-Anwar, vol. 84, p. 258​

 

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Midnight Prayers
​

The Holy Prophet said: "The honour of a believer lies in his vigilance at night and his esteem lies in his autonomy from people."​

Bihar-ul-Anwar, vol. 77, p. 20​

Imam Amir ul Mu'mineen Ali [a] said: "He who sleeps too much at night, will lose something of his deeds (i.e., night prayers) which he cannot gain during the day-time."​

Ghurar-ul-Hikam, p.289​

Imam Sadiq [a] said that Allah (s.w.t.) in a revelation told Moses, the son of 'Imran [a]: "O' you son of 'Imran! Those who only claim that they love Me, tell a lie, for when the night falls they neglect Me."​

Bihar-uI-Anwar, vol. 13, p. 329​

Imam Sadiq [a] said: "Never miss midnight prayers, because, in fact, the real loser is he who misses (the advantage of) the midnight prayer."​

Bihar-ul-Anwar, vol. 83, p. 127​

Imam Sadiq [a] said: "The Messenger of Allah told Gabriel to preach to him, and he said: 'Live howsoever you like but you will surely die; love whatsoever you like but you will surely depart from it; do whatsoever you like but you will certainly meet it (and receive its reward). The honour of a (Muslim) believer is his midnight prayers, and his nobility is his refraining from (ruining) people's reputation"​

Khisal by Saduq, p. 7​

Imam Sadiq [a] said: "There are three things which are the honour of a believer and his ornament both in this world and the next. They are: prayers in the last part of night (night prayers), not coveting what people possess in their hands, and the love (and leadership) of an Imam from the progeny of Muhammad ."​

Bihar-ul-Anwar, vol. 75, p. 107​

Imam Muhammad-ibn-Ali, Jawad-ul-'A'immah, [a] said: "He who has confidence in Allah, sees joy; and he who trusts on Him, He will suffice his affairs."​

Bihar-ul-Anwar, vol. 78, p. 79​

 

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Faith in Allah and Attaining his Pleasure
​

Imam Sadiq [a] said: "My father said to me about his father [a] that a man from Kufah wrote to his father viz. to al-Husayn-ibn-Ali [a] asking him [a] to imform him of the good of this world and that of the next. Then, he [a] wrote (in his reply): 'In the Name Allah the Beneficent, the Merciful'. After that: 'Verily, he who seeks the pleasure of Allah even while displeasing people, He suffices him in his affairs with people. But, he who seeks the pleasure of people while Allah is displeased, he leaves him to people (and he will be far from His Grace), Wassalam'."​

Bihar-ul-Anwar, vol. 71, p. 208​

Imam Ali ibn Husayn [a] said: "He who acts according to what Allah has enjoined for him, is of the best people."​

AI-Kafi, vol. 2, p. 81​

Imam Sadiq [a] said: "The one who loves for Allah, hates for Allah, and donates (things) for Allah, thus he is one of those whose Faith is complete."​

Al-Kafi, vol. 2, p. 124​

Imam Hassan 'Askari, the eleventh Imam, [a] said: "There are no qualities above these two: Faith in Allah and being beneficial to Muslims."​

Bihar-uI-Anwar, vol. 17, p.218​

 

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Piety and Its Necessity in a Muslim
​

The Holy Prophet said: "The most (important ) things that cause people to reach Heaven are divine piety and a good temper."​

Bihar-ul-Anwar, vol. 71, p. 373​

The Holy Prophet advised: "When making a decision to do something, think about its outcome. If it is good for your advancement and development, follow it, but if it is misleading, leave it out...."​

Bihar-ul-Anwar, vol. 77, p. 130​

Imam Sadiq [a] was asked about the meaning of 'piety' when he replied: "Piety is that Allah does not miss you in the place where He has commanded you to be, and does not see (find) you where He has forbidden you from."​

Safinat-ul-Bihar, vol. 2, p. 678​

The Holy Prophet said: "Show veneration for Allah similar to the way that you would mind your manners in front of a righteous person among your kinsmen."​

Mustadrak Al-Wasa'il-ush Shi'ah, vol. 8, p. 466, No.10027​

Imam Amir-ul-Mu'mineen Ali [a] said: "Lowering one's eyes will serve well as a barrier against one's passions."​

Ghurar-ul-Hikam, p. 321​

Imam Amir ul Mu'mineen Ali [a] said to Imam al-Hassan and Imam al-Husayn (peace be upon them) when 'Abd-ur-Rahman ibn Muljam (the curse of Allah be upon him) had struck him (fatally with a sword):​

"I advise you (both) to fear Allah and that you should not hanker after the (pleasures of this) world even though it may run after you. Do not be sorry for anything of this world that you have been denied. Speak the truth and act (in expectation) for reward. Be an enemy of the oppressor and helper of the oppressed."​

Nahj-ul-Balagha, letter 47​

Imam Amir ul Mu'mineen Ali [a] said: "I advise you to fear Allah, 'O my child, to abide by His commands, to fill your heart with remembrance of Him and to cling to hope in Him. No connection is more reliable than the connection between you and Allah provided you take hold of it."​

Nahj-ul-Balagha, letter 31​

Abi-Osamah said that he had heard that Imam Sadiq [a] said: "Be aware of (the punishment of) Allah, piety, godly endeavor, saying the truth, honesty in deposition, good character, and good neighbourliness. Invite (others) to yourselves (by performing good actions), not with mere utterance. Live to be ornaments, and not to be a disgrace to us. (I advise you) to prolong the length of bowing and prostration. So, verily, when one of you prolongs bowing and prostration, Satan cries from behind one and says: Woe! He obeyed and I disobeyed; he did prostration and I refused."​

Al-Kafi, vol. 2, p. 77​

Imam Ali ibn Husayn [a] said: "Behold! Verily, on the friends of Allah there will be no fear nor shall they grieve if they keep up the obligatories of Allah, follow the traditions of the Messenger Allah , avoid the things forbidden by Allah, be pious in worldly wealth and rank and eager for what there is with Allah, strive to earn His sustenance of what is pure, and decide not to boast or compile wealth but donate and give the obligatory alms they have been enjoined to. Hence, these are those (friends of Allah!) whose earnings are divinely blessed and will be rewarded for what they have sent forth unto their next world."​

Bihar-ul-Anwar, vol. 69, p. 277​

The Holy Prophet said: "Surely, human beings from the time of Adam up to now are the same as the teeth of a comb are, and there is no superiority for the Arab over non-Arab or for the red race over the black race except for piety."​

Mustadrak-ul-Wasa'il​

Imam Sadiq [a] said: "Surely, a little action (of worshipping) with piety is better than many deeds with no virtue."​

Al-Kafi, vol. 2, p. 76​

 

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Invocation
​

Imam Sadiq [a] said: "Every invocation sought from Allah, Almighty and Glorious, is barred by the sky unless it is coupled with 'Salawat', benediction upon the Prophet and his progeny." (The expression of 'Salawat' means: O God bless Muhammad and his descendants).​

Usul-i-Kafi, vol. 2, p. 493​

Imam Sadiq [a] said: "The Muslim believer whose calls were not answered by Allah in this world will wish that none of them would have been accepted when, in the Hereafter, he sees the abundance of rewards (given him for their not being answered and suffering the troubles in the world)."​

Usul-i-Kafi, vol. 2, p. 491​

Imam Amir ul Mu'mineen Ali [a] said: "The most beloved deed on the earth with Allah, Almighty and Glorious is invocation, and the best worship is modesty and piety."​

Bihar-ul-Anwar, vol. 93, p. 295​

Imam Amir ul Mu'mineen Ali [a], when teaching (some of) his followers, said: "The doors of heaven are opened at five times: When it is raining; at the time of Holy War; at the time of Call to prayer; at the time of recitation of the Qur'an with the setting of the sun, and at the break of dawn."​

Al-Khisal, by Saduq, p. 302​

Again, Imam Amir-ul-Mu'mineen Ali [a] said: "Avail yourselves of the invocation in five situations: At the time of recitation of the Qur'an, at the time of prayer call, when it is raining, when attending the Holy War ready for martyrdom, when an oppressed person supplicates, because, certainly, there is no barrier for it beneath the Throne."​

Bihar-ul-Anwar, vol. 93, p. 343​

Imam Husayn [a] said: "O Lord! You are the nearest one Whom can be requested from; You are the soonest responder, and You are the most gracious in bestowing; Whose gift is the vastest and You hearken the best to what you are asked for. I call to You, O' the Beneficent in this world and the next, and the Merciful in both of them!"​

'Arafah Invocation​

Imam Amir ul Mu'mineen Ali [a] said: "He who is bestowed four things is not deprived of four things: he who is allowed to pray is not deprived of the response to it; he who is allowed to offer repentance is not deprived of its acceptance; he who is allowed to seek forgiveness is not deprived of forgiveness; and he who is allowed to be grateful is not deprived of furtherance of favours."​

Nahjul Balagha, Saying 135​

Note:​

The compiler of Nahjul Balagha, as-Sayyid ar-Radi says: This is confirmed by the Book of Allah. About praying, Allah says: " Call You to Me, I will answer you' (the Qur'an, 4:60). About forgiveness Allah says: 'And whoever does evil, or wrongs his own self and thereafter seeks the pardon of Allah shall find Allah Oft-Forgiving, Merciful' (the Qur'an, 4:110). About gratefulness He says: 'If you be grateful, I will increase (My favours) to you' (the Qur'an, 14:7). About repentance He says: 'Verily, repentance (acceptable) with Allah is only for those who do evil ignorantly and then turn (to Allah) soon (after); these (are those whom) Allah will turn (mercifully) to; and Allah is All-Knowing, All-Wise (the Qur'an, 4:17).Imam Sadiq [a] said: "On the Reckoning Day, Allah will count the invocations of believers as some good actions for them and thereby He will promote their position in Heaven."​

Bihar-ul-Anwar, vol. 78, p. 216​

Imam Sadiq [a] said: "Treat your ailments with charity and repel varieties of affliction by invocation."​

At-Tahthib, vol. 4, p.112​

Imam Sadiq [a] said: "Ask (Allah) for your requisite and insist on demanding because Allah likes the persistence of the insisting believers of His servants."​

Wasa'il-ush-Shi'ah,voI. 7, p. 60​

Imam Sadiq [a] said: "I recommend you to invocation, because you can not get nigh to Allah by any means like it."​

Al-Kafi, vol. 2, p. 467​

Imam Amir ul Mu'mineen Ali [a] said: "It may happen that you ask (Allah) for something and He does not give it to you in order to endow you with (something) of better quality (later)."​

Ghurar-ul-Hikam, p.185​

 

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Ahlul Bayt
The Holy Prophet said: "The likeness of my Ahlul-Bayt (progeny) amongst my Ummah (followers) is similar to Noah's Ark. Those who embarked on it were rescued and those who rejected it perished...."
Bihar-ul-Anwar, vol. 27, p. 113​

Imam Baqir, the fifth Imam, [a] said: "Our traditions (Ahlul-Bayt) survive in the hearts."​

Bihar-ul-Anwar, vol. 2, p. 144​

The Holy Prophet said: "Make your gatherings lively with the remembrance of Ali-ibn-Abi-Talib." (Talk about the excellencies of Ali [a]).​

Bihar-ul-Anwar, vol. 38, p. 199​

In 'Ikmal-ud-Din' a tradition, through 'Jabir-il-Ju'fi', is narrated from 'Jabir-ibn-'Abdillah' thus: "I said: 'O Messenger of Allah we have known Allah and His Apostle; then who is 'Ulul-Amr', those that Allah has made their obedience the same as your obedience?' Then, the Prophet (p.h.u.h.) said: 'O' Jabir! They are, after me, my successors and the guides of Muslims; the first of them is Ali ibn Abi Talib; then (Imam) Hassan, and (Imam) Husayn; then Ali ibn Husayn; then Mohammad ibn Ali; known in the Turah as Baqir, whom you will see, O' Jabir! When you visit him, give my regards to him. After him, there is Sadiq, Ja'far ibn Muhammad; and after him Musa ibn Ja'far; then Ali ibn Musa; then Muhammad ibn Ali; then Ali ibn Muhammad, then Hassan ibn Ali; and after him (there comes) Al-Qaim, whose name and epithet is the same as mine. He is Allah's Authority on the Earth and His Remainder amongst His servants. He is the son of (Imam) Hassan-ibn-Ali (al-'Askari). This is the very personality by whose hands Allah will open the Easts and Wests of the worlds and this is the very personality who will be absent from his followers and those who love him, in which his mastership cannot be proved by a statement of anyone except for the one whose heart Allah tests for Faith."Jabir said: "I asked him: 'O' Messenger of Allah will his followers avail of him during his occultation?' He answered: 'Yes. By the One Who appointed me to prophethood, they will seek brightness from his light and will avail by devotion in his absence the same as the availing of people from the (glow of) sun when clouds cover it...'​

(Ikmal-ud-Din, vol. 1, p. 253, with nearly similar meaning in Yanabir-ul-Mawaddah, p. 117)​

Malik-ibn-Anas said about the virtue of Imam Sadiq [a]: "No eye has ever seen, no ear has ever heard, and no heart (soul) has ever been striken that there can (contemporaneously) be anybody higher than (Imam) Ja'far Sadiq [a] from the point of virtue, knowledge, worship, and piety."​

Bihar-ul-Anwar, vol. 47, p. 28​

Imam Husayn [a] said: "By my soul, there is no Imam but he issues judgement upon the Book, establishes justice, believes in the religion of Truth, and restrains his self alongside the way of Allah.​

Al-Irshad, vol. 204​

 

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The Love of Ahlul-Bayt
​

The Holy Prophet said: "Train your children in three things: the love of your Prophet, the love of his progeny, i.e. Ahlul-Bayt, and recitation of the Qur'an."​

AI-Jami'-ul-Saghir, vol. 1, p. 14​

Imam Sadiq [a] said: "He who is not able to do any good unto us (Ahlul-Bayt) then be may do good to our pious adherents; and he who is not able to visit us, he may visit our righteous followers by which the reward of visiting us (pilgrimage) will be recorded for him."​

Bihar-ul-Anwar, vol. 74, p. 354​

Imam Baqir [a] said: "The best means by which servants can obtain nearness to Allah, Mighty and Glorious, is the obedience to Allah, the obedience to His Messenger, and the obedience to those charged with (spiritual) authority."Then, he [a] added: "The love of us (Ahlul Bayt) is Faith and the hatred of us is infidelity."​

Al-Kafi, vol. 1, p. 187​

Imam Sadiq [a] said: "Verily, there are various degrees of serving Allah, but affection (and cordial inclination) for us, Ahlul Bayt, is the highest one."​

Bihar-ul-Anwar, vol. 27, p. 91​

 

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The Acceptable Characteristics




The Holy Prophet said: "Shall I not introduce 'a believer' to you? A believer is the one whom other believers trust with their souls and wealth. Shall I not introduce 'a Muslim' to you? A Muslim is the one from whose hand and tongue other Muslims are safe.... It is unlawful (Haram) for a believer to do wrong against another believer, or leave him/her in a lurch, or backbite against him/her, or suddenly reject him/her."
AI-Kafi, vol. 2, p. 235
Imam Sadiq [a] said: "A Muslim believer must not attend a meeting wherein Allah laws are being disobeyed and the one is not in a position to stop it."
Usul-i-Kafi, vol. 2, p. 374
Imam Sadiq [a] said: "He who habitually tells the truth, his deeds are purified; Allah increases the sustenance of the one whose intention is good; and he who treats his family members well, Allah prolongs the length of his life."
Khisal by Saduq, vol. 1 p. 88
Imam Amir ul Mu'mineen Ali [a] said: "A man came to the Prophet and asked him to teach him an action so that both Allah, the Exalted, and people would love him, his wealth would increase, his body would be healthy, his life time would last long, and he would be raised with him (the Prophet). Then, he said: 'These are six traits which need six qualities:

1. If you want Allah to love you, be afraid of Him and guard yourself against sin.
2. If you want people to love you, be benevolent to them and decline what they have in their hands.
3. If you want Allah to increase your wealth, then give its alms tax.
4. If you want Allah to make your body healthy, pay charity more frequently.
5. If you want Allah to prolong your lifetime, then have regard for your kinship.
6. And, if you want Allah to raise you with me, then do prolong your prostrations before Allah, the One, the Dominator.'"

Safinat-uI-Bihar, vol. 1, p. 599
Imam Rida, the eighth Imam, [a] said: A Muslim believer is not a true believer unless there are three virtues in him: the manner of his lord, the manner of his Prophet, and the manner of his Imam. Then, the manner of his Lord is: concealing his secrets; hence Allah, to Whom belong Might and Majesty, said: 'The Knower of the Unseen! So He does not reveal His secrets to any, except to him whom He chooses as an apostle,...' [1]
Then, the manner of his Prophet is compliance with people, when surely, Allah, Almighty and Glorious, commissioned His prophet to favour people and He has said: 'Practice forgiveness and enjoin good and turn away from the ignorant.'[2]
Then the manner of his Imam is (to be firm and) being patient on good days and bad days, when, verily, Allah to whom belong Might and Majesty, says: 'And (they) are patient in distress and affliction'." [3]
'Uyun-ul-Akhbar-ur-Rida, vol.1, p.256
Imam Muhammad ibn Ali, the nineth Imam [a] said:
"A Muslim believer should obtain these three virtues:
Success granted by Allah, be an admonisher of his self, and find approval from the one who advises him."
Muntah-al-'Amal, p.229
Ali ibn Husayn [a] the fourth Imam, was once asked how he, the son of the Messenger of Allah began each morning, and he [a] replied: "I begin each morning while I am demanded of eight virtues:
Allah, the Exalted, demands of me the obligatory; the Prophet demands of me his tradition (Sunnah); family dependents demand of me food (material); the self looks for desires; Satan demands me (to commit) sin; the two protective angels demand of me virtuousness, the angel of death demands of me the spirit and, the grave demands of me my body.

Therefore, I am, surrounded by these traits, demanded."

Bihar-ul-Anwar, vol. 76, p. 15
Imam Sadiq [a] said: "Verily everything is intimidated by a believer because the religion of Allah causes him to be powerful, and he is not intimidated by anything, which (epithet) is the characteristic of any believer."
Bihar-ul-Anwar, vol. 67, p. 305
Notes:
[1] Sura Al-Jinn, No.72, verses 26 & 27
[2] Space
[3] Sura Al-Baqarah, No.2, verse 177
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The Real Followers of Ahlul-Bayt and Their Qualities



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Imam Muhammad Baqir [a] told Jabir: "Is it enough for a person to (merely) embellish (oneself) as a Shi'ah (follower) by professing love of us, Ahlul-Bayt? Nay! By Allah, a person is not our follower except the one who fears Allah and obeys Him. O' Jabir! Our followers are not recognized save by humility; submission; honesty; praising Allah abundantly; fasting and prayers; filial devotion; attending to the poor, needy, debtors, and orphans who live near him; saying the truth; reciting the Qur'an; withholding the tongue from people except for benediction; and being trustworthy for relatives in any affairs..."​

Al-Kafi, vol. 2, p. 74​

Sulayman-ibn-Mahran said that he visited Imam Sadiq [a] while some of the followers (Shi'ah) were attending him [a] and he heard that the Imam [a], addressing them, said: "(Behave) to be as ornaments for us and not to be against us as shame. Tell people of goodness, and protect your tongues and hold it from excessive talk and offensive speech."​

Al-Amali, by Saduq, p. 142​

Imam Sadiq [a] said: "Verily, we love those who are wise, perceptive (intelligent), learned, forbearing, patient, reliable, and faithful. Surely, Allah, Almighty and Glorious, favoured Prophets [a] with high morality. Then, he who possesses them may praise Allah for them, but he who does not have them may weep unto Allah, the Almighty and Glorious, and ask Him for them." Jabir humbly asked what they were, and the Imam [a] replied:​

"They are: piety, contentment, patient endurance, gratefulness, forbearance, modesty, graciousness, courage, enthusiasm, benevolence, truthfulness, and honesty in deposits."​

Al-Kafi, vol. 2, p. 56​

Imam Baqir [a] said: "... He who obeys Allah is a lover of us, and the one who disobeys Him then he is an enemy for us (AhIul-Bayt)..."​

Al-Kafi, vol. 2, p. 75​