Lesson 9: Akhlaq and the Code of Behavior Approved of by the Shia

 

flower 12

 

In the Name of God

Based on the words of: Masoud Basiti

Collected By: Zahra Moradi

Translated By: Ali Mansouri

   

Over the course of "Who Are The Shia And What Do They Say?", we will examine the advent of Shi’ism, discuss the foundations of Shia belief, and present authentic Islam.

   

Lesson 9: Akhlaq and the Code of Behavior Approved of by the Shia

In previous lessons, we spoke about the foundations of Shia thought (Ilm and Aql) and studied the principles of Shia belief. In this lesson, we will discuss Akhlaq and the Code of Behavior approved of by the Shia.

   

The Effect of Believing in the Principles of Shi’ism on a Person’s Behavior

Self-Control

A person that believes in Tawhid, as discussed in Lesson 3, will recognize God as being more aware than themselves of their own thoughts, intentions, and actions[1].

At first glance, this issue may seem very obvious and accepted by all monotheists. In reality, very few people pay attention to it. Why? There are many shameful acts that we easily commit in private, but refrain from doing in the presence of another person, even if they are a young child. We do not consider as being as present as even a young child. His presence does not keep us away from improper actions.

Imam Sadiq (AS), the sixth Imam and successor to the Prophet Muhammad (PBUH), advices us,

“Keep God in mind as if you see Him. For even if you do not see Him, but He does see you. If you doubt that God sees you, then you have denied Him, and if you have certainty that He sees you, [but still] sin openly, then you have surely considered Him as the most worthless observer”[2].

A true Shia will have been brought up under mentors like Imam Sadiq (AS) in a way that they will always see God witnessing over their actions. Thus, they will practice self-control even when there is no legal authority and no threat of punishment or consequence. Such a person will refrain from committing any obscene action or one that is not approved of by the Aql in the presence of their Lord[3].

   

Wanting Good and Safety

Other people will always be safe from the intentions, words, and actions of a person that was brought up by the teachings of the Prophet of Mercy and his pure Ahlulbayt. The Prophet Muhammad (PBUH) stated,

“Oh people, no servant [of God] will be considered a Muslim unless the people are safe from their hands and tongue”[4].

Imam Ali (AS) also stated,

“Whatever you like for yourself, also like for others, and whatever you dislike for yourself, also dislike for others …”[5].

Surely, if the people of the world just followed this one teaching of the Ahlulbayt, the world would be completely transformed. No one would violate the rights of others, rip off other people, lie, betray, cheat, oppress, slander, or trick. No one would pollute the environment or violate traffic laws.

        

Following the Aql

A true Shia knows that to God Almighty, an action is valuable that comes from the Aql[6]. They will neither get deviated in their worship of God, nor will they violate anyone’s rights in their interactions with the people or commit an action that is harmful for their body and soul. A person that follows the Aql is a good advisor, loyal companion, and trustable friend.

    

Honesty

There is no school of thought, religion, or creed that does not value honesty. However, this issue is so important in Shi’ism that it is considered a prerequisite for religiosity and a key pillar of faith[7]. This means that according to Shia teachings, someone that is not honest and truthful is neither religious nor faithful. This is why the Ahlulbayt (AS) warned that if one wants to see if a person is religious and trustable, they should not be tricked by that person’s prayers, fasts, and the appearance of his or her worship, but rather look if they are truthful and safekeeping[8].

This honesty must come forth from an individual’s intentions, words, and behavior[9]. The Shia are proud the Ahlulbayt (AS) have been brought forth by God as clear examples of honesty. The believers have been orders to follow them as models of truthfulness[10].

   

Integrity and Safekeeping

One of the results of a Shia upbringing is safekeeping. A true Shia is a safe keeper for the people. They will not betray anyone in regards to the wealth that has been entrusted to them, the secret that they know about someone, or the oath that they have made. This is because in the school of thought of the Ahlulbayt (AS) it is taught that something entrusted must be returned to its owner, even if that person is an enemy or evildoer[11]. Along these lines, the highest model for the Shia is the Prophet Muhammad (PBUH), who was famous as “Muhammad Amin” (Muhammad the trustworthy) among his friends and enemies[12]. The Prophet Muhammad (PBUH) was so dedicated to safekeeping that even when the polytheists and disbelievers of Mecca had planned to assassinate him and he was forced to leave Mecca to Medina, he was worried about the various things in his possession the polytheists of Mecca had entrusted to him. This is why he gave all these items to Ali ibn Abu Talib (AS), so that he could return them at the first opportunity to their owners. Until he completed this mission, he would not join the Prophet in Medina[13].

     

Accepting the Truth

A true Shia accepts the truth. If they find something to be true, they will not reject it[14], show obstinacy[15], prejudice[16], jealousy[17], or greed[18], but rather accept it wholly with humility, even if it is difficult or unpleasant for them[19]. The Shia have been taught in the School of the Ahlulbayt (AS) that, “The person that turns away from the truth will have a bad fate waiting for them” [20]and “whoever comes into conflict with the truth will be destroyed”[21]. On the other hand, whoever accepts the truth, will reach righteousness and be saved[22].

      

Working Hard and Staying Away from Laziness

In the Shia School of Thought, working hard and trying have been strongly emphasized, and laziness and idleness have been discouraged[23]. According to Shia teachings, striving to make a living in a religious legitimate way is considered a form of worship[24]. Furthermore, God does not like a servant that sleeps too much and is idle[25]. Rather, the Shia have been advised to have perseverance and determination in completing good and Aqil deeds that they have started[26].

     

Respecting the Rights of People and Animals

During an era in which whoever possessed power would use it to oppress others, the Prophet of Mercy not only invited people to respect each other’s rights, but also respect the rights of animals. For example, in regards to animals that are ridden or used to carry things, he said,

“An animal has six rights upon its owner: That the owner gives it grass when he or she gets off it, give it water whenever it passes a water source, does not hit it unjustly, does not burden it with a load beyond its power, does not force it to walk beyond its capability, and not pause while riding it for a long period of time”[27].

A true Shia is someone that, following the example of their Prophet and Ahlulbayt, fulfills the rights of their parents, children, spouse, teachers, students, inferior, superior, animals, and nature[28].

In addition to the above examples of Shia Akhlaq, there are numerous other cases of the code of behavior that the Prophet Muhammad (PBUH) and his immaculate Ahlulbayt instructed their followers to follow. These include, but are not limited to, showing warmth and friendliness[29], accepting apologies[30], covering people’s faults and protecting their secrets[31], forgiveness while powerful[32], purity[33], amiability and mercy[34], trust in God the All Powerful and Capable[35], and having a thankful attitude[36].

The Ahlulbayt (AS), as Divine Guides, always encouraged their followers to follow these steps that follow the Aql, rather than distance themselves from their example by following their selfish ego, and thereby cause disgrace for Islam and Muslims. Thus a true Shia will be considered an ornament for Islam, for the Prophet Muhammad (PBUH), and for the Ahlulbayt(AS).

Imam Sadiq (AS), the sixth Imam and successor to the Prophet Muhammad (PBUH), told his followers,

“Our Shia are the people of guidance and piety, the people of goodness, the people of faith, and the people of victory and success”[37].

“I heard from my father that the best people in society have always been from the followers of us Ahlulbayt. If there has been [a religious scholar and jurisprudent] they have been from them (the Shia). If there has been a mu’azzin (the person who recites the call for prayer), they have been from them. If there has been a leader, they have been from them. If there has been a safe keeper, they have been from them. If there has been a charger of a trust, they have been from them. So, you should also make us loved by the people, not hated[38]”.

“Be an ornament for us, not a cause for our blame. So, speak kindly with the people, and hold your tongues, and stay away from going too far and speaking profanely”[39].

May God the most kind to give us the honor of stepping in His Straight Path, based on the teachings of His Divine Guides, and be an ornament for them, not a cause for shame and reproach.

     

Main Points of the Lesson

Exceptional moral characteristics will develop in a person who truly believes in the Shia principles of belief. These include:

-    Self-Control

-    Wanting Good and Safety

-    Following the Aql

-    Honesty

-    Integrity and Safekeeping

-    Accepting the Truth

-    Working Hard and Staying Away from Laziness

-    Respecting the Rights of Others (God, Humans, Animals)

-    Showing warmth and friendliness, accepting apologies, covering people’s faults and protecting their secrets, forgiveness while powerful, purity, amiability and mercy, trust in God the All Powerful and Capable, and having a thankful attitude.

-    A true Shia will be an ornament for Islam, the Prophet Muhammad (PBUH), and the Imam (AS) by following the points from the teachings of the School of the Ahlulbayt (AS).

  

   

Main Source: Mohammad Foundation

     

 


[1] Imam Ali (AS), stated,

قَدْ عَلِمَ السَّرَائِرَ وَ خَبَرَ الضَّمَائِرَ لَهُ الْإِحَاطَةُ بِكُلِّ شَيْ‏ء‏‏

meaning, “[God Almighty] is completely aware of all the hidden secrets and of everyone’s insides and has absolute grasp over everything”. Bihar al-Anwar, Volume 4, Page 319.

[2]

خَفِ‏ اللَّهَ‏ كَأَنَّكَ تَرَاهُ فَإِنْ كُنْتَ لَا تَرَاهُ فَإِنَّهُ يَرَاكَ فَإِنْ شَكَكْتَ أَنَّهُ يَرَاكَ فَقَدْ كَفَرْتَ وَ إِنْ أَيْقَنْتَ أَنَّهُ يَرَاكَ ثُمَّ بَارَزْتَهُ بِالْمَعْصِيَةِ فَقَدْ جَعَلْتَهُ أَهْوَنَ النَّاظِرِينَ إِلَيْك‏‏

Bihar al-Anwar, Volume 5, Page 324.

[3] In the Shia School, “Haya”, comes from faith. Imam Sadiq (AS), the sixth Imam and successor to the Prophet Muhammad (PBUH), stated,

الْحَيَاءُ مِنَ الْإِيمَان‏

meaning, “Haya is from faith”. Bihar al-Anwar, Volume 68, Page 29.

The exact meaning of Haya in the Arabic language is holding back the Nafs [the selfish ego] from committing obscene actions”.

الْحَيَاءُ: انْقِباضُ‏ النَّفْسِ‏ عن‏ القَبائِح‏

Mufradat Alfadh Quran, Page 270.

[4]

ایهَا النّاسُ، انَّ العَبدَ لا یکتَبُ مِن المُسلِمینَ حَتّی یسلَمَ النّاسُ مِن یدِهِ وَ لِسانِهِ‏

Bihar al-Anwar, Volume 74, Page 177.

[5]

فَأَحْبِبْ لِغَيْرِكَ مَا تُحِبُّ لِنَفْسِكَ وَ اكْرَهْ لَهُ مَا تَكْرَهُ لَهَا ...‏‏

Bihar al-Anwar, Volume 74, Page 222.

[6] Refer to Lesson 2: The Fundamentals of Shia Thought

[7] Imam Ali (AS) stated,

الصِّدْقُ رَأْسُ الدِّين‏

meaning, “Telling truth is [like the place of] the head [on the body of] religion”. Ghurar al-Hikam wa Durar al-Kalim, Page 36.

He also stated,

الصِّدْقُ أَقْوَى دَعَائِمِ الْإِيمَان‏

meaning, “Telling the truth is the most firm pillar of faith”. ibid, Page 84-85.

[8] Imam Sadiq (AS), the sixth Imam and successor to the Prophet Muhammad (PBUH), stated,

لَا تَغْتَرُّوا بِصَلَاتِهِمْ وَ لَا بِصِيَامِهِمْ فَإِنَّ الرَّجُلَ رُبَّمَا لَهِجَ بِالصَّلَاةِ وَ الصَّوْمِ حَتَّى لَوْ تَرَكَهُ اسْتَوْحَشَ وَ لَكِنِ اخْتَبِرُوهُمْ عِنْدَ صِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَة

meaning, “Do not be tricked by people’s prayers and fasts, for a person may be so used to praying and fasting that if they leave them, they will feel fear. Rather, test them based on truthfulness and safekeeping”. Kafi, Volume 2, Page 104.

[9] Imam Ali (AS) stated,

أَدْنَى حَدِّ الصِّدْقِ أَنْ لَا يُخَالِفَ اللِّسَانُ الْقَلْبَ وَ لَا الْقَلْبُ اللِّسَان‏

meaning, “The lowest form of telling the truth is that the tongue is one with the heart and they do not contradict each other”. Bihar al-Anwar, Volume 68, Page 11.

[10] The Prophet Muhammad (PBUH) interpreted the following verse,

يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَ كُونُوا مَعَ الصَّادِقِين

meaning, “Oh you who have believed, be mindful of God and be with the truthful” (The Holy Quran, Surah at-Tawbah, 9:119), by telling his companion Salman,

وَ أَمَّا الصَّادِقُونَ فَخَاصَّةٌ عَلِيُّ بْنُ أَبِي طَالِبٍ وَ أَوْصِيَائِي مِنْ بَعْدِهِ إِلَى يَوْمِ الْقِيَامَة

meaning, “The meaning of ‘the truthful’ is specifically Ali ibn Abu Talib (AS) and the executers [of my will] after him until the Day of Judgement”. Bihar al-Anwar, Volume 33, Page 149.

[11] For example, Imam Baqir (AS), the fifth Imam and successor to the Prophet Muhammad (PBUH, stated,

ثَلَاثٌ لَمْ يَجْعَلِ اللَّهُ عَزَّ وَ جَلَّ لِأَحَدٍ فِيهِنَّ رُخْصَةً أَدَاءُ الْأَمَانَةِ إِلَى الْبَرِّ وَ الْفَاجِرِ وَ الْوَفَاءُ بِالْعَهْدِ لِلْبَرِّ وَ الْفَاجِرِ وَ بِرُّ الْوَالِدَيْنِ بَرَّيْنِ كَانَا أَوْ فَاجِرَيْن‏
meaning, “God does not give anyone the permission to do three things: Refuse [to return] an entrusted thing [to its owner], whether they are a good doer or evil doer, break an oath or covenant with anyone, whether they are a good doer or evil doer, and to not show kindness to one’s parents, even if they are evil doers”. Kafi, Volume 2, Page 162.

Imam Sadiq (AS), the sixth Imam and successor to the Prophet Muhammad (PBUH), also stated,

إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَبْعَثْ نَبِيّاً إِلَّا بِصِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ إِلَى الْبَرِّ وَ الْفَاجِر

meaning, “God Almighty did not appoint any Prophet to Prophethood other than with truthfulness and returning entrusting things, whether to the good doer or evil doer”. Kafi, Volume 2, Page 104.

[12] Ibn Hayoun, Nu’man ibn Muhammad Maghribi, Sharh al-Akhbar fi Fada’il al-A’imma al-Athar, Volume 1, Page 182.

[13]

كَانَ عِنْدَهُ ص‏ وَدَائِعُ بِمَكَّةَ فَلَمَّا أَرَادَ أَنْ يُهَاجِرَ أَوْدَعَهَا أُمَ‏ أَيْمَنَ‏ وَ أَمَرَ عَلِيّاً ع بِرَدِّهَا

Mustadrak al-Wasa’il wa Mustanbat al-Masa’il, Volume 14, Page 7-8

[14] Imam Ali (AS) stated,

مَنْ عَانَدَ الْحَقَّ كَانَ اللَّهُ خَصْمَه

meaning, “God is the foe of the person that shows enmity towards the truth”. Ghurar al-Hikam wa Durar al-Kalim, Page 597.

[15] Imam Sadiq (AS), the sixth Imam and successor to the Prophet Muhammad (PBUH), stated,

سِتَّةٌ لَا تَكُونُ فِي مُؤْمِنٍ: الْعُسْرُ وَ النَّكَدُ وَ اللَّجَاجَةُ وَ الْكَذِبُ وَ الْحَسَدُ وَ الْبَغْي

meaning, “There are six [traits] that are not in a believer: (Extreme) strictness, having no good, jealousy, stubbornness, lying, and transgression”. Bihar al-Anwar, Volume 64, Page 301.

The Prophet Muhammad (PBUH) stated,

إِيَّاكَ وَ اللَّجَاجَةَ فَإِنَّ أَوَّلَهَا جَهْلٌ وَ آخِرَهَا نَدَامَة

meaning, “Be wary of stubbornness, for its beginning is ignorance and its end is regret”. Bihar al-Anwar, Volume 74, Page 67.

[16] Prophet Muhammad (PBUH) stated,

مَنْ كَانَ فِي قَلْبِهِ حَبَّةٌ مِنْ خَرْدَلٍ مِنْ عَصَبِيَّةٍ بَعَثَهُ اللَّهُ تَعَالَى يَوْمَ الْقِيَامَةِ مَعَ أَعْرَابِ الْجَاهِلِيَّةِ

meaning, “If some has a mustard seed’s amount of prejudice in their heart [a very small amount], God will resurrect them with the Arabs of Ignorance [the pre-Islamic era] on the Day of Judgement”. Bihar al-Anwar, Volume 70, Page 284.

He also stated,

مَنْ تَعَصَّبَ أَوْ تُعُصِّبَ لَهُ فَقَدْ خَلَعَ رِبْقَةَ الْإِيمَانِ مِنْ عُنُقِه‏

meaning, “Whoever makes prejudice, or others make prejudice because of [and he or she is content with this], has taken back the threads of faith from the neck”. ibid, Page 283.

[17] Imam Sadiq (AS), the sixth Imam and successor to the Prophet Muhammad (PUBH), stated,

إِيَّاكُمْ أَنْ يَحْسُدَ بَعْضُكُمْ بَعْضاً فَإِنَّ الْكُفْرَ أَصْلُهُ الْحَسَد

meaning, “Avoid making jealousy to one another, for the root of kufr (disbelief) is jealousy”. Bihar al-Anwar, Volume 75, Page 217. Also refer to the words of Imam Sadiq (AS) in footnote 15.

[18] Imam Ali (AS) stated,

أعْظَمُ النَّاسِ ذُلًّا الطَّامِعُ الْحَرِيصُ الْمُرِيب

meaning, “The most wretched of the people is the person that is greedy, covetous, and [inclined to] temptations”. Ghurar al-Hikam wa Durar al-Kalim, Page 210.

Similarly, Imam Sadiq (AS), the sixth Imam and successor to the Prophet Muhammad (PBUH), stated,

الَّذِی یُخْرِجُهُ مِنْهُ الطَّمَعُ ...

meaning, “… that which drives belief out of a servant is greed”. Bihar al-Anwar, Volume 70, Page 168.

[19] Imam Hussain (AS), the third Imam and successor to the Prophet Muhammad (PBUH), stated,

اِصْبِرْ عَلَى الْحَقِّ وَ إِنْ كَانَ مُرّا

meaning, “Be patient with the truth, even if it is bitter and unpleasant”. Bihar al-Anwar, Volume 67, Page 184.

Imam Ali (AS) stated,

اصْبِرْ عَلَى مَضَضِ مَرَارَةِ الْحَقِّ وَ إِيَّاكَ أَنْ تَنْخَدِعَ لِحَلَاوَةِ الْبَاطِل‏

meaning, “Be patient with the bitterness of the truth, and be wary of being tricked by the sweetness of falsehood”. Ghurar al-Hikam wa Durar al-Kalim, Page 149.

[20] Imam Ali (AS) stated,

مَنْ نَكَبَ عَنِ الْحَقِّ ذُمَّ عَاقِبَتُه‏‏

meaning, “Whoever turns away from the truth will not have a good end”. Ghurar al-Hikam wa Durar al-Kalim, Page 629.

[21] Imam Ali (AS) stated,

مَنْ أَبْدَى صَفْحَتَهُ لِلْحَقِّ هَلَك‏

meaning, “Whoever faces off with the truth will perish”. Bihar al-Anwar, Volume 2, Page 143.

[22] Imam Ali (AS) stated,

مَنْ عَمِلَ بِالْحَقِّ رَبِح‏‏

meaning, “Whoever acts according to the truth, will be successful”. Ghurar al-Hikam wa Durar al-Kalim. Page 576.

مَنْ عَمِلَ بِالْحَقِّ نَجَا

meaning, “Whoever acts according to the truth, will be saved”. ibid, Page 577.

مَنِ اسْتَسْلَمَ لِلْحَقِّ وَ أَطَاعَ الْمُحِقَّ كَانَ مِنَ الْمُحْسِنِين

meaning, “Whoever surrenders themselves to the truth and follows the one with the truth will be among the good doers”. ibid, Page 642.

[23] Imam Ali (AS) stated,

آفَةُ النُّجْحِ الْكَسَل‏‏

meaning, “A pestilence on success is laziness”. Mustadrak al-Wasa’il wa Mustanbat al-Masa’il, Volume 12, Page 67.

He also stated,

مَنْ دَامَ كَسَلُهُ خَابَ أَمَلُه‏

meaning, “Someone that is continuously lazy, will be unsuccessful in reaching their wishes”. ibid, Volume 13, Page 45.

Imam Baqir (AS), the fifth Imam and successor to the Prophet Muhammad (PBUH), also stated,

إِيَّاكَ وَ الْكَسَلَ وَ الضَّجَرَ فَإِنَّهُمَا مِفْتَاحُ كُلِّ شَرٍّ

meaning, “Be wary of laziness and impatientness, for both are the keys to all evil”. Bihar al-Anwar, Volume 75, Page 175.

[24] The Prophet Muhammad (PBUH) stated,

إِنَّ الْعِبَادَةَ عَشَرَةُ أَجْزَاءٍ تِسْعَةٌ مِنْهَا طَلَبُ الْحَلَال‏

Bihar al-Anwar, Volume 74, Page 27.

[25] Imam Kadhim (AS), the seventh Imam and successor to the Prophet Muhammad (PBUH), stated,

إِنَّ اللَّهَ تَعَالَى لَيُبْغِضُ الْعَبْدَ النَّوَّامَ إِنَّ اللَّهَ لَيُبْغِضُ الْعَبْدَ الْفَارِغ‏‏

meaning, “God’s wrath will be upon the servant that sleeps [too] often and does not do work”. Wasa’il ash-Shia, Volume 17, Page 58.

[26] Imam Ali (AS) stated,

الْعَمَلَ الْعَمَلَ ثُمَّ النِّهَايَةَ النِّهَايَةَ وَ الِاسْتِقَامَةَ الِاسْتِقَامَة

meaning, “Do work, finish it until completion, and be determined in it”. Bihar al-Anwar, Volume 68, Page 190.

[27]

لِلدَّابَّةِ عَلَى‏ صَاحِبِهَا سِتُ‏ خِصَالٍ: یعْلِفُهَا إِذَا نَزَلَ وَ یعْرِضُ عَلَیهَا الْمَاءَ إِذَا مَرَّ بِهِ وَ لَا یضْرِبْهَا إِلَّا عَلَى حَقٍّ وَ لَا یحَمِّلْهَا مَا لَا تُطِیقُ وَ لَا یكَلِّفْهَا مِنَ السَّیرِ إِلَّا طَاقَتَهَا وَ لَا یقِفْ عَلَیهَا فُوَاقا

Mustadrak al-Wasa’il, Volume 8, Page 258-259.

[28] For example, Imam Sajjad (AS), the fourth Imam and successor to the Prophet Muhammad (PBUH), left a treatise called Risalat al-Huquq (The Treatise of Rights) among the people in which he explained fifty rights, including rights towards God, individuals, and society.

[29] Imam Ali (AS) stated,

إِنَّكُمْ لَنْ تَسَعُوا النَّاسَ بِأَمْوَالِكُمْ فَسَعُوهُمْ بِطَلَاقَةِ الْوَجْهِ وَ حُسْنِ اللِّقَاءِ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ إِنَّكُمْ لَنْ تَسَعُوا النَّاسَ بِأَمْوَالِكُمْ فَسَعُوهُمْ بِأَخْلَاقِكُم‏

meaning, “[Oh people] you cannot keep people satisfied with your wealth, so keep them satisfied with a smiling face and beautiful behavior, for I heard from the Prophet of God (PBUH) that, ‘You cannot make people pleased with your [limited] wealth, so gain their pleasure with your good behavior”. Bihar al-Anwar, Volume 68, Page 384.

Imam Sadiq (AS), the sixth Imam and successor to the Prophet Muhammad (PBUH), also stated,

عَلَيْكُمْ بِتَقْوَى اللَّهِ وَ صِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ وَ حُسْنِ الصِّحَابَةِ لِمَنْ صَحِبَكُمْ ...

meaning, “Upon you is piety to God, telling the truth, safekeeping, and the best of communications with the people that you are in contact with”. Bihar al-Anwar, Volume 71, Page 162.

[30] The Prophet Muhammad (PBUH) stated,

مَنْ لَمْ یَقْبَلِ الْعُذْرَ مِنْ مُتَنَصِّلٍ صادِقا کانَ اوْ کاذِبا لَمْ يَنَلْ‏ شَفاعَتی

meaning, “Whoever does not accept an apology, whether it is true or a lie, will not reach Shafa’at (intercession)”. Bihar al-Anwar, Volume 74, Page 47.

[31] Imam Ali (AS) stated,

لَا تَخُنْ مَنِ ائْتَمَنَكَ وَ إِنْ خَانَكَ وَ لَا تُذِعْ سِرَّهُ وَ إِنْ أَذَاعَ سِرَّك

meaning, “Do not betray the person that has made you their safe keeper, even if they have betrayed you and do not give away their secret, even if they have given away your secret”. Bihar al-Anwar, Volume 74, Page 208.

[32] Imam Ali (AS) stated,

إِذَا قَدَرْتَ عَلَى عَدُوِّكَ فَاجْعَلِ الْعَفْوَ عَنْهُ شُكْراً لِلْقُدْرَةِ عَلَيْه

meaning, “When you have power over your enemy, make forgiveness the gratitude for this power”. Bihar al-Anwar, Volume 68, Page 427.

[33] The Prophet Muhammad (PBUH) stated,

النَّظَافَةُ مِنَ‏ الْإِيمَان‏

meaning, “Cleanliness is from faith”. Bihar al-Anwar, Volume 59, Page 291.

[34] Imam Kazem (AS), the seventh Imam and successor to the Prophet Muhammad (PBUH), stated,

شِيعَتُنَا ... وَصَفَهُمُ اللَّهُ بِالْعِبَادَةِ وَ الْخُشُوعِ وَ رِقَّةِ الْقَلْب

Bihar al-Anwar, Volume 23, Page 224.

[35] Imam Sadiq (AS), the sixth Imam and successor to the Prophet Muhammad (PBUH), stated,

مَنِ اعْتَصَمَ بِاللَّهِ عَزَّ وَ جَلَّ هُدِيَ وَ مَنْ تَوَكَّلَ عَلَى اللَّهِ عَزَّ وَ جَلَّ كُفِي‏

meaning, “Whoever takes refuge in God and holds on tightly, [God will] guide them, and whoever puts trust in God, will be sufficient”. Bihar al-Anwar, Volume 66, Page 399.

[36] The Shia know that God Almighty loves the servant that is thankful towards him.

إِنَّ اللَّهَ ... يُحِبُّ كُلَّ عَبْدٍ شَكُور

- Imam Sajjad (AS), the fourth Imam and successor to the Prophet (PBUH), Wasa’il ash-Shia, Volume 16, Page 310.

The Ahlulbayt (AS) have emphasized the significance of thankfulness on many occasions. For example:

The Prophet Muhammad (PBUH) stated,

لَا يَشْكُرُ اللَّهَ مَنْ لَا يَشْكُرُ النَّاس‏

meaning, “A person that does not thank the people, will also not thank God”. Wasa’il ash-Shia, Volume 16, Page 313.

Imam Hassan (AS), the second Imam and successor to the Prophet Muhammad (PBUH), stated,

النِّعْمَةُ مِحْنَةٌ فَإِنْ شَكَرْتَ كَانَتْ نِعْمَةً فَإِنْ كَفَرْتَ صَارَتْ نَقِمَة

meaning, “The blessings of God are a test. If one is thankful and pays them their dues, they will be a blessing, and if one is unthankful, they will be a curse and torment”. Bihar al-Anwar, Volume 75, Page 113.

Imam Ali (AS) stated,

مَنْ لَمْ يَشْكُرِ الْإِنْعَامَ فَلْيُعَدَّ مِنَ الْأَنْعَام‏

meaning, “A person that is not thankful for their blessing should be considered among the ranks of the animals”. Ghurar al-Hikam wa Durar al-Kalim, Page 629.

[37]

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

Bihar al-Anwar, Volume 65, Page 186.

[38]

... فَإِنَّ أَبِي حَدَّثَنِي أَنَّ شِيعَتَنَا أَهْلَ الْبَيْتِ كَانُوا خِيَارَ مَنْ كَانُوا مِنْهُمْ إِنْ كَانَ فَقِيهٌ كَانَ مِنْهُمْ وَ إِنْ كَانَ‏ مُؤْذِنٌ كَانَ مِنْهُمْ وَ إِنْ كَانَ إِمَامٌ كَانَ مِنْهُمْ وَ إِنْ كَانَ صَاحِبُ أَمَانَةٍ كَانَ مِنْهُمْ وَ إِنْ كَانَ صَاحِبُ وَدِيعَةٍ كَانَ مِنْهُمْ وَ كَذَلِكَ كُونُوا حَبِّبُونَا إِلَى النَّاسِ وَ لَا تُبَغِّضُونَا إِلَيْهِم

Bihar al-Anwar, Volume 71, Page 162-163.

[39]

مَعَاشِرَ الشِّيعَةِ كُونُوا لَنَا زَيْناً وَ لَا تَكُونُوا عَلَيْنَا شَيْناً قُولُوا لِلنَّاسِ حُسْناً وَ احْفَظُوا أَلْسِنَتَكُمْ وَ كُفُّوهَا عَنِ الْفُضُولِ وَ قُبْحِ الْقَوْل‏

Bihar al-Anwar, Volume 65, Page 151-152.

    

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