Words to live by...

1. Give Allah what's right -- not what's left.

2. Man's way leads to a hopeless end -- Allah's way leads to an endless hope.

3. A lot of kneeling will keep you in good standing. 4. He who kneels before Allah can stand before anyone.

5. In the sentence of life, the devil may be a comma -- but never let him be the period.

6. Don't put a question mark where Allah puts a period.

7. Are you wrinkled with burden? Come to the mosque for a face-lift.

8. When praying, don't give Allah instructions -- just report for duty.

9. Don't wait for six strong men to take you to the mosque.

10. We don't change Allah's message -- His message changes you.

11. The mosque is prayer-conditioned.

12. When Allah ordains, He sustains.

13. WARNING: Exposure to the Allah may prevent burning.

14. Plan ahead -- It wasn't raining when Noah built the ark.

15. Most people want to serve Allah, but only in an advisory position.

16. Suffering from truth decay? Brush up on your Koran.

17. Exercise daily -- walk with Allah.

18. Never give the devil a ride -- he will always want to drive.

19. Nothing else ruins the truth like stretching it.

20. Compassion is difficult to give away because it keeps coming back.

21. He who angers you controls you.

22. Worry is the darkroom in which negatives can develop.

23. Give Satan an inch & he'll be a ruler.

24. Be ye fishers of men -- you catch them & He'll clean them.

25. Allah doesn't call the qualified, He qualifies the called.

26. Read the Koran -- It will scare the hell out of you. "Those who believe (in the Oneness of God - Monotheism), and whose hearts find rest in the rememberance of Allah. Verily, in the rememberance of Allah do hearts find rest." (Quran Ar-Ra'd 13:28)

Role of worship

Worship means devoting all the dimensions of life to the divine will and pleasure. Giving divine meaning to all activities has significant effects on the life of man, some of which are the following:

1. Making the perishable perpetual

Man and all his efforts will perish, but whatever is done for His pleasure will remain as an asset. The Holy Qur’an says:

﴿ ما عِنْدَ كُمْ يَنْفَدُ وَ ما عِنْدَ اللهِ باقٍ ﴾

“That which is with you will be spent but what is with Allah shall last.”

It also says elsewhere:

﴿ كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ ﴾

“Everything is to perish except His Face.”

2. Changing the material into the spiritual

If the purpouse behind {man’s} deeds be a Godly one if man could set the intention, motive and direction of his activities along the path of the divine will, and conduct himself as a true servant of God, even his mundane acts such as eating, dressing, traveling, visiting, housekeeping, studying, and all his daily chores would become spiritual. On the contrary, sometimes even the most sacred of works, if done with materialistic and worldly motives, could lose their worth.

3. Individual and collective development

Worship of God demands a total disregard of personal whims and caprice; non-glorification of any race, garment, language, land, and city; association with God, the Ultimate Power and Perfection. And gratitude to the Bestower of blessings. Taken together, they play an important role in the intellectual development of the individual and society collectively. Worship means moving along the straight path of God:

﴿ وَأَنْ اعْبُدُونِي هَذَا صِرَاطٌ مُّسْتَقِيمٌ ﴾

“Worship Me. This is a straight path.”

﴿ وَاسْتَعِينُواْ بِالصَّبْرِ وَالصَّلاَةِ ﴾

“And take recourse in patience and prayer.”

Also, worship individually protects human beings from caprice, sin and temptation, and a devoted society that worships God consciously rejects the worship of taghuts, tyrants and superpowers. ‘Allamah Iqbal Lahuri said:

آدم از بى بصرى بندگى آدم کرد

گوهرى داشت ولى نذر قباد و جم كرد

يعنى از خوى غلامى ز سگان پستتر است

من نديدم كه سگى پيش سگى سرخم كرد

Due to a lack of insight, man serves another man,

He possessed a gem but gave it to others,

He is worse than dogs in his slavish demeanor,

I have yet to see a dog bow down before another.

Worship improves individuals as well as societies. In most cases, the corruption in society emanates from, and is caused by the inclination to worship any other, besides God.

Reasons for worship

The following reasons persuade man to worship and serve God:

1. Greatness of God

When man sees the greatness and magnificence of God, he unconsciously feels humble and weak before Him, just as a person who regards himself insignificant before a distinguished person and scholar, also honors and respects him.

2. Feelings of dependence

Man’s nature is such that he feels humble before some one upon whom he is dependent. Our very existence depends upon the will of God and we need Him all the time. This feeling of need and deficiency urges man to worship God—for only He is the Ultimately Perfect and Independent. It is stated in some hadiths that if there were no death, poverty and sickness, some people would never humble themselves before God.

3. Awareness of blessings

Man loves to possess and enjoy blessings. Remembering the abundant blessings of God can be the strongest motive for worshipping Him. In the litanies {munajat} of the infallible Imams (‘a), the blessings of God, including those that are related to those prior to the birth of man, are initially mentioned, and in this way man shows his love to God and than he humbly presents his requests. God also says:

﴿ فَلْيَعْبُدُوا رَبَّ هَذَا الْبَيْتِ ٭ الَّذِي أَطْعَمَهُم مِّن جُوعٍ وَآمَنَهُم مِّنْ خَوْفٍ ﴾

“Let them worship the Lord of this House, who has fed them {and saved them} from hunger, and secured them from fear.”[10]

In another verse, man is asked to worship God who created him.

4. Human nature {fitrah}

Worship is an instinctive and integral part of human nature. Being innate, man sometimes treads the correct path and worships God. When misled, he is drawn to the worship of the sun, stones, wood, the cow, money, spouses, and taghuts.[11]

The prophets (‘a) have not come to instill the sense of worship in man. Rather, their mission is to guide this natural disposition in the right direction. ‘Ali (‘a) said:

فَبَعَثَ اللهُ مُحَمَّداً بِالْحَقّ لِيُخرِجَ عِبادَهُ مِنْ عِبادَةِ الأَوْثانِ إِلى عِبادَتِهِ.

“God thus sent down Muhammad in truth to stop His servants from idol-worship, and invite them to His worship.”[12]

Most of the Qur’anic verses related to worship invite people to the divine unity in worship {tawhid fi’l-‘ibadah} and not to the spirit of worship, because that spirit of worship already exists in man. It is like the desire for food which exists in every infant, but if it is not guided, he will eat mud instead of food and enjoy eating it!

Were it not for the leadership of the prophets (‘a), the direction of this instinct would be elsewhere, and instead of God, false and futile deities would be worshipped. Just as during the forty days of the absence of Hadhrat[13] Musa (Moses) (‘a), the people through the temptation of Samiri started worshipping the golden calf. 

Doctrine of the Necessity for Seeking Knowledge

We believe that Allah has endowed us with the faculty of the intellect ('aql), and that He has ordered us to ponder over His Creation, noting with care the signs of His Power and His Glory throughout the entire universe as well as within ourselves. It is stated in the Qur'an:
We shall show them Our signs on the horizons and in themselves, till it is clear to them that it is the Truth. (41;53)

Allah has shown His disapproval of those who blindly follow the ways of those who were before them:
They say "No, but we will follow such things as we found our father doing."
What! And if their fathers had no understanding of anything. (2;170)
and he has shown his dislike for those who follow nothing but their own personal whims:
They follow naught but an opinion. (6;117)

Indeed, our intellect forces us to reflect upon Creation so as to know the Creator of the universe, just as it makes it necessary for us to examine the claims of someone to prophethood and to consider the truth of his miracles. It is not correct to accept the ideas of someone without criticism, even if that person has the gift of great knowledge or holds an esteemed position.
The reason that the Qur'an has urged us to reflect upon Creation and to study the natural world and acquire knowledge is so that it may confirm in us mankind's instinctual freedom of thought upon which all sages are in agreement, in order that the power of human understanding and thinking may be so enlightened that it may fulfil the function for which it was created.

Thus it is wrong for a man to neglect the fundamentals of his faith and to put his confidence in what his instructors or other persons have said to him. On the contrary, it is necessary for him, on account of his natural intelligence as confirmed in the Qur'an, to search for, examine and come to a clear understanding of the fundamentals of his religion (usul ad-din), the most important of which (in Islam) are the Oneness of God (tawhid), Prophecy (nubuwwah), the Imamate (imamah) and the Resurrection (ma'ad). One who follows the dictates of his forebears or any other person in these matters has, in truth, committed an error and has wandered from the straight path, and there can be no excuse for such an action.

In short, there are two points:
(a) that it is necessary to examine and understand the fundamentals of our beliefs and not to follow what anyone else might say,
(b) that this is a requirement that stems from reason, and not one that we must accept from the religion (i.e. such knowledge is not only to be gained from religious texts, even if, as we have seen, it is confirmed there, but it is also to be obtained through the exercise of the intellect). The meaning of a requirement that stems from reason' is that reason enjoins us to acquire such knowledge and to examine these matters for ourselves.

  Doctrine of the Necessity for Imitation (taqlid)
in the Various Branches of the Religion (furu' ad- din)

By the branches of the religion we mean those religious laws which govern our actions (shari'ah), but concerning which not everyone is required to exercise juristic reasoning (ijtihad). However, it is the duty of everyone to take one of the three following ways in regard to them:
(a) he should exert himself in study until he becomes a mujtahid,
(b) he should exercise juristic precaution (ihtiyat) if he is able to,
(c) he should follow one who is a recognised mujtahid, who must be a man of wisdom and justice, "who keeps himself from sin, not following the dictates of his own desires, but obeying the commands of Allah." 

It follows that one who is neither a mujtahid, nor exercises ihtiyat, nor follows a mujtahid, does all the actions of his din in vain, and that neither his prayer nor his fasting will be accepted by Allah, even though he has carried out his duties in these matters for the whole of his life; unless he begins to follow a mujtahid, in which case, those of his actions prior to his following the mujtahid which were done for the sake of Allah will be accepted.

Doctrine Concerning the Position of mujtahid
We believe that a fully qualified mujtahid is a representative of the Imam, in the case of the latter's absence. Thus he is an authority over Muslims and he performs the functions of the Imam as regards judgement and administration among the people. Because of this, Imam Ja'far as Sadiq said:
To deny the authority of a mujtahid is to deny the authority of the Imam, and to deny tile authority of the Imam is to make an objection to the authority of Allah. and this is tantamount to polytheism (shirk).

Therefore the qualified mujtahid is not only one who issues fatwas, but he also has general authority over Muslims who must consult him if they require judgement, this being obtainable only from him. It is correspondingly wrong for anyone to give judgement except him or one who is appointed by him, as no-one can pass sentence without his permission. Also, all that which belongs to the Imam should be given to the mujtahid.
Such authority has been bestowed upon the qualified mujtahid by the Imam so that he may represent him in his absence; hence he is known as the representative of the Imam (na' ib al-imam).
Muhammad Rida al-Muzaffar

Wilayat

There is not an iota of doubt that the one who possesses the Wilayat of Ahlul Bayt (a.s.) would be deserving of salvation. In fact, he shall be with the Prophets (s.a.w.s.) and the Pure Imams (a.s.). Imam Reza (a.s.) said:
"Allah shall collect our Shias on the Day of Judgement in such a condition that their faces shall be aglow with (radiance). His arguments would be lighted (manifest) and his proof shall be obvious before Allah. It is upon Allah to collect our Shias with the Prophets, the martyrs and the truthful ones on the Day of Judgement. These personalities are the best of the loyalists."
(Behaarul Anwaar) 

The Meaning of Wilayat

It is written in the book Majmaul Bahraen regarding the meaning of the word 'Wilayat': "Wilayat is the love for Ahlul Bayt (a.s.), the natural consequence of which is to follow them in religious matters, to fulfil the obligations laid down on us and to abstain from the things prohibited. Wilayat is to walk in the footsteps of the Ahlul Bayt (a.s.) following their ways in deeds, behaviour and manner of speech."

Wilayat therefore means love and obedience. This idea is supported by a tradition from Imam Muhammad al-Baqir (a.s.) wherein the Holy Imam (a.s.) has related love with obedience. 

Wilayat of Ali (a.s.) is a Strong Fort of Allah

The tradition explaining this concept is to be found in the tradition of Silsilatuz Zahab. It is related by Imam Ja'far as-Sadiq (a.s.) from Imam Reza (a.s.). It is as follows:
"Allah says, "The Wilayat of Ali ibne Abi Talib is My fort. Then one who enters My Fort is safe from My wrath (Ghazab)."
(Oyoon al Akhbaar ar Reza). 

There is no doubt that entering the Wilayat of the purified Ahlul Bayt (a.s.) implies taking refuge with the Ahlul Bayt (a.s.), to abstain from all unlawful acts and to remain aloof from their enemies. The word "Tahassum" denotes 'taking refuge in an established fort' and it also suggests that the refuge is not only physical in nature but of a moral form (in spirit) as well. It is therefore imperative to take refuge with these exalted personalities and to follow their superior examples in all aspects of speech and behaviour. In short one who follows them has actually taken refuge in their fort. 

Verbal Claim Unaccompanied by Actions is Insufficient

After describing the qualities of the Shias, Imam Muhammad Baqir (a.s.) observed;
"O Jabir, is it enough for one, to say that 'I love Ali (a.s.) and I have achieved his Wilayat,' whereas he does not act upon it?"

"If someone says, "Surely, I love the Holy Prophet (s.a.w.s.) because he was superior to Ali (a.s.) and I am Shia-e-Muhammad." Inspite of this claim he does not follow the Ahlul Bayt (a.s.) whom the Holy Prophet (s.a.w.s.) had ordered to follow. It is surprising that even after claiming to love the Prophet they do not follow his Purified Progeny (Ahlul Bayt a.s.). Mere claim of love is not sufficient." 

Success is Through Actions Alone

The tradition continues,
"O Jabir, the nearness of Allah is not achieved without His obedience. When our Shias do not have obedience and action (to their credit) we have no authority to free them from Hell. Merely a verbal claim, "I am a Shia" is not sufficient argument for Allah. (If Allah wills he can involve him in punishment; Allah has not promised to bestow salvation upon the claimants of Shiaism- the criteria are obedience and good actions). Then, only one who obeys Allah is our Walee (lover) and the one who is a sinner is our enemy and our Wilayat cannot be achieved but by piety and good deeds."
(Al-Kafi)

- Greater Sins, Vol.1

When will Deliverance Take Place?

It has been narrated by Jabir Jaufi that: I asked Imam Muhammad Baqir (as) about Imam Mehdi (as)’s reappearance that when will ‘Faraj’ deliverance take place?

Our fifth Holy Imam (as) replied: “Alas! Alas! There shall be no Faraj until you all become a mesh (he repeated the sentence three times), the impure believers are exterminated and only the pure believers remain!”
 
Almighty Allah (s.w.t) says in the Holy Quran: “Do men think they will be left alone on saying – we believe; and not be tried?”

Sheikh Saduq (May Allah elevate his position) has recorded this event in the book – ‘Kamaluddin’ from Sadir Sairafi who was bestowed with the honor of visiting our 6th Imam (as) along with Mufazzal bin Umeir and Abu Baseer.

We asked the son of the Messenger of Allah about Qaem (as). Imam Jaffer Sadiq (as) replied: “The characteristics Allah assigned for his Prophets have been assigned for our Qaem (as) too. Just as Prophet Isa (as) went away into occultation from his people, similarly Allah Almighty has ordained that our Qaem (as) shall also go away into occultation from his people. His occultation shall be lengthy such that the deviators shall deny him.

The delay of our Qaem (as) is like the delay of Prophet Nuh (as). Nuh (as) had asked Allah to punish the disbelievers and requested salvation for the believers.

Allah informed Nuh (as): “Plant these seeds because you will attain salvation and deliverance after they become trees and bear fruit. Give glad tidings about this matter to your followers.” Prophet Nuh (as)  followed the orders of Almighty Allah.

When after a long time the seeds turned into strong trees possessing branches, leaves and dates; Prophet Nuh (as) asked Allah to fulfill his promise.

For the second time Allah ordered Nuh (as) to sow fresh date seeds yet again. Allah ordered Nuh (as) to adopt patience and inform his believers. When Prophet Nuh (as) informed his people - three hundred of his believers turned apostates; doubting the Prophet Hood of Nuh (as) and Allah’s promise.
 
Once again the seeds turned into strong trees bearing dates Prophet Nuh (as) asked Allah for deliverance. And yet for the third time Nuh (as) was ordered to follow the same instructions as before; and on informing his followers a greater number of his believers turned away from him. They turned away from Allah’s representative and Allah’s promise.

Now the number of Nuh (as)’s true believers remained seventy in number. And here Allah revealed to Nuh (as): “The brightness of dawn has obviated the darkness of night since truth has been established and faith has been purified. My promise was salvation and deliverance for the believers. I was aware of the shaky faith and evil nature of those among your followers who later turned apostates. Now by our command, you may start building the ship; for those who remain are the ones whose monotheistic belief is based on sincerity and they have clung to the rope of your Prophet Hood. My promise is to make them vicegerents over the earth, give strength to their religion and turn their fears into tranquility.”

Imam Sadiq (as) said: “The same condition shall prevail for our Qaem (as). The period of occultation will be a long one until absolute truth appears and faith gets clearly distinguished from the evils of discord; so that any of the Shia who are evil in nature and have feelings of discord will exit from religion. “

These are the ones about whom our Masumin (as) have foretold that faith shall depart from them just as a knife slices easily through butter.

Conclusion

Al Imam Mahdi (as) is the Imam through whose obedience we should be upright. Imam e Zamana (as)  is the channel between us and Allah. The Holy Prophet (s.a.w.w) repeatedly emphasized to hold on to the Holy Quran and the Holy Ahlul Bayt (as). Holding on to them does not mean we have to catch hold of their hands; rather it means we have to act upon their sayings and follow their path. This is feasible and possible for each and every person. Therefore there cannot remain any excuse and none can say: “The Twelfth Imam (as) was hidden so we could not hold on to him.”

It is not obligatory on Imam (as) to approach us; rather it is obligatory upon us to approach His Excellency. And the best way to do this is by sincerely following the commands of Allah and Ahlul Bayt (as); protecting the Ahlul Bayt (as); warding off their enemies; increasing our love for the Masumin (as) and deeply hating their enemies.

The Reality of Taqwa

The word 'Taqwa' is derived from the root 'waqaya' which means 'to safeguard' or 'to abstain'. In the Islamic terminology it is defined as the action of restraining oneself from disobeying the commands of Allah. When Imam Ja'far as-Sadiq (a.s.) was asked to elaborate on the meaning of the word, 'Taqwa' he replied, "Submit to the command (of Allah) and do not go near the prohibited." It means that one should endeavor to fulfill all the commands of Allah and abstain from the prohibited things. On the basis of this, Taqwa is classified into two types:
The first type of Taqwa consists of compulsory obedience to Allah in fulfilling the compulsory duties (wajibaat) and not leaving even a single duty unperformed. The obligatory commands (wajibaat) are those which, if not carried out, invite the wrath of Allah. Also, as far as possible one should try not to forgo the recommended acts (Mustahabbaat). The recommended acts are those, which if performed earn blessings but if not carried out do not make one liable for punishment. 

-Reference: Greater Sins, Vol.1 

Duty

1ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اِعلَمُوا أنّ ما كُلِّفتُم بهِ يَسيرٌ، وأنّ ثَوابَهُ كثيرٌ، ولو لم يَكُن فيما نَهَى اللّه‏ُ عَنهُ مِن البَغيِ والعُدوانِ عِقابٌ يُخافُ لَكانَ في ثَوابِ اجتِنابِهِ ما لا عُذرَ في تَركِ طَلَبِهِ.

1– Imam Ali (AS) said, ‘Know that what you have been commanded to do is little and its reward is a lot. Even if there had been no fear of punishment for revolt and disobedience, which Allah has prohibited, the reward in refraining from them would be enough [incentive] to abstain from pursuing them.’[Nahj al-Balagha, Letter 51]

2ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّ اللّه‏َ سبحانَهُ أمَرَ عِبادَهُ تَخييراً، ونَهاهُم تَحذيراً، وكَلَّفَ يَسيراً، ولم يُكَلِّفْ عَسيراً، وأعطى علَى القَليلِ كثيراً، ولم يُعصَ مَغلوباً، ولم يُطَعْ مُكرَهاً، ولم يُرسِلِ الأنبياءَ لَعِباً، ولم يُنزِلِ الكتابَ لِلعِبادِ عَبَثاً، ولا خَلَقَ السماواتِ والأرضَ وما بَينَهُما باطِلاً: «ذلكَ ظَنُّ الَّذِينَ كَفَرُوا فَوَيلٌ للّذينَ كَفَرُوا مِنَ النّارِ».

2– Imam Ali (AS) said, ‘Allah, glory be to Him, ordered His servants by choice and forbade them by warning. He made duties easy and did not order hard duties. For a little He gives plenty, He is not defeatingly disobeyed nor is He obeyed by force. He did not send prophets playfully, nor did He reveal the Book to creation in amusement. He did not create the Heavens and the earth in vain: "That is a conjecture of the faithless. So woe to the faithless for the Fire!" [Qur’an 38:27] [al-Kafi, v. 2, p. 463, no. 2]

لا يُكَلِّفُ اللّه‏ُ نَفساً إلّا وُسعَها

Allah Does Not Task Any Soul beyond Its Capacity

3ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): وُضِعَ عن اُمّتي تِسعُ خِصالٍ: الخَطاءُ، والنِّسيانُ، وما لا يَعلَمونَ، وما لا يُطيقُونَ، وما اضطُرُّوا إلَيهِ، وما استُكرِهُوا علَيهِ، والطِّيَرَةُ، والوَسوَسَةُ في التَّفَكُّرِ في الخَلقِ، والحَسَدُ ما لم يَظهَرْ بلِسانٍ أو يَدٍ.

3– The Prophet (SAWA) said, ‘Nine things have been forgiven to my community: the mistake, forgetfulness, that which they do not know, that which they cannot bear, that which they are forced to do, that which they are compelled to do, the evil omen, [Satan’s] insinuations in thinking about [the origin of] creation, and jealousy that is not manifest on the tongue or the hand.’[al-Kafi, v. 2, p. 463, no. 2]

4ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): ما اُمِرَ العِبادُ إلّا بِدُونِ سَعَتِهِم، فُكلُّ شيءٍ اُمِرَ النّاسُ بأخذِهِ فهُم مُتَّسِعونَ لَهُ، وما لا يَتَّسِعونَ لَهُ فهُو مَوضوعٌ عَنهُم.

4– Imam al-Sadiq (AS) said, ‘Creation was never ordered outside of their capability, for whatever people were ordered to do they are capable of doing, and whatever they are not capable of doing does not apply to them.’[al-Tawhid, p. 347, no. 6]

Three Tough Questions !!

There was a young man who went overseas to study for quite a long time.
When he returned, he asked his parents to find him a religious scholar or
any expert who could answer his 3 Questions. Finally, his parents were able
to find a Muslim scholar.

Young man: Who are you? Can you answer my questions?

Scholar: I am one of Allah (SubHana Wa Ta`ala )'s slaves and
Insha-Allah (God willing), I will be able to answer your questions.

Young man: Are you sure? A lot of Professors and experts were not able
to answer my questions.

Scholar: I will try my best, with the help of Allah(SubHana Wa Ta`ala).

Young Man: I have 3 questions:
     1. Does God exist? If so, show me His shape.
     2. What is thaqdir (fate)?
     3. If shaitan (Devil) was created from the fire, why at the end
he will be thrown to hell that is also created from fire. It certainly
will not hurt him at all, since Shaitan (Devil) and the hell were created
from fire. Did God not think of it this far?

Suddenly, the Scholar slapped the young man's face very hard.

Young Man (feeling pain): Why do you get angry at me?

Scholar: I am not angry. The slap is my answer to your three questions.

Young Man: I really don't understand.

Scholar: How do you feel after I slapped you?

Young Man: Of course, I felt the pain.

Scholar: So do you believe that pain exists?

Young Man: Yes.

Scholar: Show me the shape of the pain!

Young Man: I cannot.

Scholar: That is my first answer. All of us feel God's existence
without being able to see His shape... Last night, did you dream that you will
be slapped by me?

Young Man: No.

Scholar: Did you ever think that you will get a slap from me, today?
Young Man: No.

Scholar: That is takdir (fate) my second answer........ My hand that I
used to slap you, what is it created from?

Young Man: It is created from flesh.

Scholar: How about your face, what is it created from?

Young Man: Flesh.

Scholar: How do you feel after I slapped you?

Young Man: In pain.

Scholar: Thats it. this is my third answer, Even though Shaitan Devil)
and also the hell were created from the fire, if Allah wants, insha-Allah
(God willing), the hell will become a very painful place for Shaitan

The Shias of Ahlul Bayt (a.s.)

One of the traditions concerning the position of the Shias and the lovers of Ahlul Bayt (a.s.) states that the fire of Hell cannot scorch them. Thus, these types of traditions impart strength to our hope. Our love for the Ahlul Bayt (a.s.) is certainly a surety for us but it should not tempt us to commit sins blatantly. 

Shia and Mohib

The traditions regarding this subject are based on two important points. The first is concerned with 'Shia' and the second 'Mohibs' (Admirers) of the Holy Ahlul Bayt (a.s.). The position and status of those Shias who have achieved excellence in the field of knowledge and good deeds is definitely higher. Even so, such people did not consider themselves fit to be called the Shias of Ahlul Bayt (a.s.). Take the example of Muhammad bin Muslim Thaqafi. He was the honourable companion (Sahaabi) of Imam Muhammad Baqir (a.s.) and Imam Ja'far as-Sadiq (a.s.). Both the Holy Imams (a.s.) have recommended him to the Shias for solving their religious problems. Muhammad bin Muslim Thaqafi has also been mentioned as the greatest Jurist of his time in the books of Rijal (Chain of narrators).

On one occasion Muhammad bin Muslim along with Abu Karibatul Azdi went to see Qazi Shareek. Shareek glared at him in anger and said, "These two are Ja'fari and Fatimi!" [Shias of Ahlul Bayt (a.s.)]. Upon hearing this, both of them began to cry bitterly. When the Qazi enquired the reason for their lamentation, they replied, "You have associated us with such a lofty personality [Imam Ja'far as-Sadiq (a.s.)]!. Are people like us who lack in piety and abstinence to be compared with such an exalted person? What connection does the dust have with the Divine existence? (A Persian saying). We shall be highly obliged to you if you can accept our request (and give us not the title that we do not deserve)." 

The True Shias are Those Who Follow (Obey) the Imams (a.s.)

Yes, we can give the title of 'Shia' to that individual who follows the Imams (a.s.) in all aspects of character and speech. Thus, Bab-ul-Hawaij Imam Musa al-Kazim (a.s.) says:
"Our shias are only those who follow us (in every respect), walk in our footsteps and imitate our actions."
(Behaarul Anwaar) 

Conversation of Ali (a.s.) With Some Shias

On a certain evening Ali (a.s.) was departing from the mosque. The surroundings were bright due to the moonlight. He saw behind him a group of people walking towards him. He enquired as to who they were? They said: "We are your Shias." Ali (a.s.) looked at their faces carefully and said.

"Why is it that your faces do not exhibit any sign of you being a Shia?".

"Master, what are the signs of a Shia?"

"Their faces are pale due to excessive worship and the fear of Allah, their backs are bent due to prolonged prayers, too much fasting causes their abdomen to touch their backbones, their lips become dry be repeating endless invocations, and their hearts are filled with the fear of Allah."
(Behaarul Anwaar, Al-Irshad).
Now I shall quote three traditions for the benefit of the readers:

Mere Claim is not Sufficient

1) Jabir (a.r.) relates from Imam Ja'far as-Sadiq (a.s.) that he said,
"Is it sufficient for one to associate himself with Shiaism and say that, "I am a lover of Ahlul Bayt (a.s.)? By Allah, our Shia is not, but the one who fears Allah and obeys His Commands."
(Al-Kafi)

2) Imam Ja'far as-Sadiq (a.s.) told Mufazzal bin Umar,
"If you wish to see one of our devotees then look for that person who abstains from sins and fears more His Creator and remains hopeful of His reward. Whenever you find such an individual then take it for granted that he is one of my devotees."

3) Isa bin Abdulla Qummi entered in the presence of Imam Ja'far as-Sadiq (a.s.). The Imam said,
"That person is not from us nor do we hold him in esteem, the one who, if he lives in a town of a population of hundred thousand and there is even one non-Shia who is more pious than him."
(Al-Kafi).

Thus the belief, actions and the piety of the Shias of Ahlul Bayt (a.s.) should be such that they should be the best and none should excel them. Allah has defined such people 'Khairul Bareeya' in the Holy Qur'an:
"(As For) those who believe and do good, surely they are the best of men."
(Surah Bayyanah 98:7)

The Holy Prophet (s.a.w.s.) is reported to have explained that 'Khairul Bareeya' connotes the Shias of Ali (a.s.):
"O Ali, 'Khairul Bareeya' means you and your Shias. On the Day of Judgement, they would be satisfied with what Allah has bestowed upon them and they shall be liked by Allah. (Tafseer Tabarsi, Manaqib Khwaarazmi, Ibne Hajar).