The personal and social lifestyle of Imam Sadiq (AS) was such that he was able to spread religious teachings and divine sciences throughout society. As a result, the hadiths of the Imam (AS) gained a special place among Muslims.
These hadiths were transmitted by the students of Imam Sadiq (AS) and form a significant part of the Shia hadith heritage. Below, we highlight some of Imam Sadiq’s (AS) hadiths on various topics.
Criteria for Friendship
Friendship and companionship are important aspects of social life with many effects. In the hadiths of Imam Sadiq (AS), various criteria are mentioned for identifying true friendships. In one narration, he says: “If you wish to know the sincerity of your brother toward you, make him angry; if he remains steadfast in his affection for you, he is your brother, otherwise he is not”.[1]
Another hadith with a similar meaning regarding friendship and trust states: “Do not consider anyone’s friendship reliable until you make him angry three times [as a test]”.[2]
In another narration, Imam Sadiq (AS) says: “Do not place complete trust in your brother, for the downfall caused by excessive attachment and total trust is irreparable”.[3]
In these hadiths, Imam Sadiq (AS) warns against absolute trust in others, describing it as potentially causing irreparable harm.
Different Ranks of Servants
Imam Sadiq (AS) also spoke about the varying levels of human spiritual rank: “Islam is a rank, and faith is a rank upon Islam, and certainty is a rank upon faith. What people attain is less than certainty”.[4]
The World in the Hadiths of Imam Sadiq (AS)
Another frequently discussed topic in Imam Sadiq’s (AS) hadiths is how one should approach the world. He says: “Desire for the world brings sorrow and grief, while detachment and asceticism in the world bring peace to the heart and body”.[5]
Regarding the relationship between religion and worldly life, he also said: “When your worldly affairs are in order, be cautious about your religion”.[6]
Undeserved Victory
In a valuable hadith, Imam Sadiq (AS) addresses two men who were quarreling in his presence: “Know that he who achieves victory through oppression does not truly gain good, and he who wrongs others should not be disturbed by wrong done to him”.[7]
Characteristics of a Believer
The traits and qualities of a believer are frequently highlighted in Imam Sadiq’s (AS) hadiths. In one narration, he says: “A believer’s affairs will not be rightly managed except with three qualities: deep understanding of religion, proper measure in livelihood, and patience in times of adversity”.[8]
Another attribute of a believer mentioned in his hadiths is avoiding indulgence in desires: “A believer is not overcome by his private parts, nor disgraced by his stomach”.[9]
Criterion of Benevolence
In a hadith from Imam Sadiq (AS) regarding the standard of benevolence, he says: “Benevolence is not fitting except toward a person of family or faith, and few are those who truly appreciate kindness”.[10]
Characteristics of Those Who Enjoin Good and Forbid Wrong
Enjoining good and forbidding wrong are essential aspects of Islamic social life. Imam Sadiq (AS) frequently addresses this in his hadiths. Regarding the qualities of those who promote virtue and prevent vice, he says: “Only one who possesses three qualities can enjoin good or forbid wrong: knowledge of what he commands and forbids, fairness in commanding and forbidding, and gentleness in his actions”.[11]
Attention to Divine Blessings
Thankfulness for God’s blessings is among the most important instructions from the Ahl al-Bayt (AS). Imam Sadiq (AS) emphasizes this in several hadiths: “Indeed, God bestowed blessings upon a people, but they did not thank Him, so those blessings became a source of punishment; and He afflicted others with hardships, and they were patient, so those hardships became a blessing for them”.[12]
On the blessing of health and well-being, he says: “Well-being is a subtle blessing; when present, it is forgotten, and when absent, it is remembered”.[13]
He also stated: “In times of ease, God’s blessing is generosity; in times of hardship, it is purification”.[14]
Comfort in Social Life
Some hadiths address how individuals should relate to one another in society. Imam Sadiq (AS) said: “The welfare and comfort of social life are achieved in a measure filled two-thirds with intelligence and one-third with overlooking faults”.[15]
Worst Kind of Grudges and Revenge
Holding grudges is undesirable, but the worst form is taking revenge on those who are powerless and easy to harm. He said: “How ugly it is to take revenge on the poor!”.[16]
Truth of Manliness
When asked about true manliness and chivalry, Imam Sadiq (AS) replied: “God will not see you where He has forbidden, nor will He lose you where He has commanded”.[17]
Proper Place to Express Needs
Imam Sadiq (AS) advises that one should not present their requests except to those who are worthy: “It is better to lose a need than to ask it from the unworthy, and worse than calamity is the ill character arising from it”.[18]
Good for This World and the Hereafter
When a man asked Imam Sadiq (AS) for a short saying that contains good for both this world and the Hereafter, the Imam replied: “Do not lie”.[19]
Reality of Debt
On the burdens of debt, he said: “Debt brings sorrow by night and humiliation by day”.[20]
Consequences of Certain Actions
Some human actions show results in this world. Treating parents well and maintaining chastity with non-mahrams are examples. Imam Sadiq (AS) said: “Be good to your parents so that your children will be good to you; and be chaste toward others’ women so that your own women remain chaste”.[21]
Another hadith regarding neglecting the rights of others states: “Neglecting rights is humiliating, and a man will need to lie to seek redress”.[22]
Etiquette of Greeting (Salam)
Greeting and shaking hands are recommended social etiquettes in Islam. Several hadiths of Imam Sadiq (AS) discuss this. He says: “If one person greets on behalf of a group, it suffices for them; and if one person responds on behalf of a group, it suffices”.[23]
In another narration: “Do not respond to anyone who speaks before offering salam”.[24]
He also said: “Shake hands, for it removes hatred”.[25]
Importance of Observing Piety (Taqwa)
Taqwa (God-consciousness) holds a special place in Imam Sadiq’s (AS) teachings. He encourages even minimal observance of piety: “Fear God even in small matters, and place a veil, however thin, between yourself and Him”.[26]
Conclusion
The hadiths of Imam Sadiq (AS) constitute a large part of Shia hadith heritage. In this article, we highlighted a selection of his teachings on various topics such as the criteria for friendship, different spiritual ranks, how to approach worldly life, characteristics of a believer, true manliness, consequences of actions, and the importance of observing piety.
Notes
[1] . Majlis, Bihar al-Anwar, vol.75, p.239.
[2] . Ibid, vol.75, p.239.
[3] . Ibn Babawayh, Amali Shaykh Saduq, p.669.
[4] . Ibn Shubah, Tuhaf al-Uqul, p.357.
[5] . Selected Narrations of Imam Sadiq (AS) on Diverse Topics, p.358.
[6] . Majlisi, Bihar al-Anwar, vol.75, p.242.
[7] . Ibn Shubah, Tuhaf al-Uqul, p.358.
[8] . Ibid, p.358.
[9] . Ibid, p.358.
[10] . Ibn Babawayh, Al-Khasal, vol.1, p.48.
[11] . Ibid, vol.1, p.109.
[12] . Tusi, Tahdhib al-Ahkam, vol.6, p.377.
[13] . Ibn Shubah, Tuhaf al-Uqul, p.361.
[14] . Ibid, p.361.
[15] . Ibid, p.359.
[16] . Majlisi, Bihar al-Anwar, vol.75, p.241.
[17] . Ibn Shubah, Tuhaf al-Uqul, p.359.
[18] . Ibid, p.359.
[19] . Ibid, p.359.
[20] . Ibid, p.359.
[21] . Nuri, Mustadrak al-Wasail, vol.15, p.175.
[22] . Bahrani, Awalim al-Ulum, vol.20, p.754.
[23] . Hurr Amili, Wasail al-Shiah, vol.12, p.75.
[24] . Ibn Shubah, Tuhaf al-Uqul, p.360
[25] . Ibid, p.360.
[26] . Bahrani, Awalim al-Ulum, vol.20, p.697.
References
- Bahrani, Abdullah ibn Nur Allah, Awalim al-Ulum wa al-Maarif wa al-Ahwal min al-Ayat wa al-Akhbar wa al-Aqwal, Qom, Madrasa al-Imam al-Mahdi, n.d.
- Hurr Amili, Muhammad ibn Hasan, Wasail al-Shiah ila Tahsil Masail al-Shariah, Qom, Muassasah Ahl al-Bayt (AS) li-Ihya al-Turath, 1416 AH.
- Ibn Babawayh, Muhammad ibn Ali, Al-Khasal, Qom, Jamaat al-Mudarrisin fi al-Hawzah al-Ilmiyyah, Muassasah al-Nashr al-Islami, 1416 AH.
- Ibn Babawayh, Muhammad ibn Ali, Amali Shaykh Saduq, Tehran, Ketabchi, 1376 SH.
- Ibn Shubah, Hasan ibn Ali, Tuhaf al-Uqul an Al al-Rasul, Qom, Jamaat al-Mudarrisin fi al-Hawzah al-Ilmiyyah, 1363 SH.
- Majlisi, Muhammad Baqir, Bihar al-Anwar al-Jamiah li-Durar Akhbar al-Aimmah al-Athar, Beirut, Dar Ihya al-Turath al-Arabi, 1403 AH.
- Nuri, Husayn ibn Muhammad Taqi, Mustadrak al-Wasail wa Mustanbat al-Masail, Beirut, Muassasah Ahl al-Bayt, 1408 AH.
- Tusi, Muhammad ibn Hasan, Tahdhib al-Ahkam, Tehran, Dar al-Kutub al-Islamiyyah, 1365 SH.
