Imām al-Hādī, peace be upon him, narrated with his chain from the Commander of the Faithful, peace be upon him, that he said: The Messenger of Allāh ﷺ said: "Whoever does not accept an apology, whether from someone in the right or in the wrong, will not approach me at the Lake-Fount."

? — al-Aḥkām fi l-ḥalāl wa l-ḥarām

Imām al-Hādī, peace be upon him, said: It has reached us from al-Ḥasan b. ʿAlī, peace be upon them both, that he said: "If a man were to insult me in this ear and then apologize to me in this ear, I would accept his apology."

? — al-Aḥkām fi l-ḥalāl wa l-ḥarām

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Zaydīyya: The Sunnah of the Prophet ﷺ as transmitted by his progeny. The sons of al-Ḥasan and al-Ḥusayn.

Narrated from Sahl b. Saʿd, he said: I heard the Prophet ﷺ advising a man, saying: "Renounce the world, and Allāh will love you; and renounce what people possess, and people will love you."

عن سهل بن سعد، قال: سمعت النبي صلى الله عليه وآله وسلم يعظ رجلاً يقول: «ازهد في الدنيا يحبك اللّه، وازهد فيما في أيدي الناس يحبك الناس».

? — al-Iʿtibār wa-Salwat al-ʿĀrifīn

? — al-Mustadrak

? — Ibn Mājah

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Zaydīyya: The Sunnah of the Prophet ﷺ as transmitted by his progeny. The sons of al-Ḥasan and al-Ḥusayn.

{So be patient with your Lord’s decree, and do not be like the Companion of the Whale when he cried out, while he was distressed} [Ṣūrah al-Qalam: 48]

The meaning of {So be patient} is: endure and do not despair. Restrain yourself in times of anger and sorrow, and do not be anxious.

{With your Lord’s decree} means: with the command of your Lord, who has decreed upon you patience in dealing with them, delivering His message to them, and establishing the proof against them.

{And do not be like} means: do not act like {the Companion of the Whale}, who is Yūnus (Jonah), peace be upon him, who was swallowed by the whale and remained in its belly as long as Allāh willed.

{When he cried out while he was distressed} means: when he was overwhelmed, he called out and supplicated to his Lord while he was in a state of distress and sorrow. Allāh, the Exalted, informed us of the supplication and plea of Yūnus, peace be upon him, while he was in a state of severe hardship and distress, being confined within the belly of the whale, overwhelmed by the dire situation he was in. He called upon his Lord, remembered Him, and sought His forgiveness and rescue, and Allāh saved him from his distress, delivered him from his predicament, and restored him to his previous state.

{Had his Lord’s favor not reached him, he would have been cast onto the shore while he was condemned} [Ṣūrah al-Qalam: 49]

Allāh, the Glorious, says: {Had his Lord’s favor not reached him} by answering his supplication and having mercy on him when he glorified Him, {he would have been cast onto the shore while he was condemned}, meaning: when he emerged from the belly of the whale, he would have been cast onto the shore on the Day of Resurrection. The meaning of "cast" is: he would have been brought out of the sea onto the surface of the earth, resurrected, and returned to what he was on that day among the people.

Allāh intended by mentioning the shore to mean the shore of the earth on the Day of Judgment, and the gathering of all beings created by Him. He did not mean the shore of the earth in this world. Do you not hear how He says: {So the whale swallowed him while he was blameworthy, and had he not been of those who glorify Allāh, he would have remained in its belly until the Day they are resurrected} [Ṣūrah al-Ṣāffāt: 142-144].

By His statement {he would have remained in its belly until the Day they are resurrected}, Allāh, the Glorious, indicated that had His favor not reached Yūnus, peace be upon him, he would have remained in the belly of the whale until he was cast onto the shore on the Day of Judgment. The shore on the Day of Judgment refers to the shore of the land of the Hereafter, not the shore of this world. Thus, Allāh says: {Had his Lord’s favor not reached him, he would have been cast onto the shore while he was condemned}, meaning: had Allāh's favor not reached him, saving him from the belly of the whale, he would have remained within it until he was cast onto the shore on the Day of Gathering, and his resurrection and revival, {while he was condemned}, meaning: he would have been sinful, and not in a state of peace with Allāh.

{But his Lord chose him and made him of the righteous} [Ṣūrah al-Qalam: 50]

The meaning of {But his Lord chose him} is: He raised him, brought him near, and selected him, {and made him of the righteous}, and the righteous are those who have reformed what is between them and Allāh so that their matters have been rectified by Him, and their connections with His causes have been established, making them His obedient, chosen, and benevolent allies.

? — Tafsīr al-Imām al-Hādī Yaḥyā b. al-Ḥusayn (2/274)

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Zaydīyya: The Sunnah of the Prophet ﷺ as transmitted by his progeny. The sons of al-Ḥasan and al-Ḥusayn.

It was narrated to me from Bakr b. al-Haytham, and Isḥāq b. Abī Isrāʾīl, from ʿAbd al-Razzāq al-Ṣanaʿānī, from Maʿmar b. Rāshid, from ʿAbdullāh b. Ṭāwwūs, from Ṭāwwūs (his father), from ʿAbdullāh b. ʿAmr b. al-ʿAāṣ, he said:

"I was sitting with the Messenger of Allāh, peace be upon him and his family, and he said, 'A man will emerge from this path who will die on a religion which is other than mine.' I had left my father, who had performed ablution, and I was like the one who was holding back his urine while fearing that it might come. Then Mu'awiyya emerged, and the Prophet, peace be upon him and his family, said: 'It is him.'"

? — Ansāb al-Ashrāf: v.5, pg. 134

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"How often do we see in this world, and among our ranks, those who are from us, who claim to have faith? Yet, we find that those who can make a difference in our lives are a small minority of the believers.

They are those who strive, because they have reached the most complete level of faith. They supplicate to Allāh, that He may cause them to reach with their faith the highest of degrees. For, the believers - if the description is deemed accurate - or, 'the claimants of faith' from among us are many.

The meaning of claiming faith is to claim that what we possess is the truth, but what is it with this 'truth' that we possess? It is unable to cause any form of falsehood to perish!

{And proclaim: "The Truth has come, and falsehood has vanished. Surely falsehood is ever bound to vanish."} [17:81].

Why is it that falsehood doesn’t perish in the face of the thousands of those who claim to have faith in the varying regions?!

Why is it that [instead] truth itself is bound to perish from them?! Let alone them causing falsehood to perish from others, or from life itself.

Perhaps it is because we are all believers of the type who are content to draw a particular line for themselves, one that they do not cross, so it becomes the ending point for them - not allowing [themselves] to increase in knowledge, not allowing themselves to increase in guidance.

It is the impediment which blocks them from seeking any form of guidance, in attending a particular gathering, in a particular Masjid; to listen to a particular recording, [or] reflect upon the book of Allāh in a serious manner.

To read the pages of these cosmos, surely what can benefit the human more than reflecting over the cosmos, ponder over the lives of humans in this world, and the developments of this world; how greatly shall it serve your faith!"

— al-Sayyid al-Shahīd Ḥusayn b. Badr al-Dīn al-Ḥūthī

Imām al-Qāsim al-Rassī refusing the bribery of the ʿAbbāsid ruler al-Maʾmūn!

al-Imām al-Hādī, peace be upon him, said in al-Aḥkām (v. 2, pg. 479): It was narrated to me from my father, from his father, he said:

al-Maʾmūn asked a man from the family of Abū Ṭālib, who held a prominent position in his court, to mediate between him and al-Qāsim b. Ibrāhīm, may Allāh have mercy on him, through a letter, and to offer him a significant amount of money and other substantial favors.

He said: The man then approached al-Qāsim and proposed writing a letter to al-Maʾmūn or securing a guarantee that if al-Maʾmūn wrote to him, al-Qāsim would reply.

To this al-Qāsim b. Ibrāhīm, may Allāh be pleased with him, said to the man: "No, by Allāh, Allāh will not see me partake in that ever!"

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Zaydīyya: The Sunnah of the Prophet ﷺ as transmitted by his progeny. The sons of al-Ḥasan and al-Ḥusayn.

It is narrated in al-Jāmi' al-Kāfī (v. 6, pg. 57): Muḥammad said: It was narrated to me from Abū l-Ṭāhir, he said: It was narrated to me from my father, from his father, from Abī Jaʿfar [al-Bāqir,] peace be upon him, he said:

When the Day of Judgment arrives a canopy of fire will be erected, and therein the aids of tyrants will be placed. They will possess nails of iron, and they will scratch themselves until their organs are revealed.

He said: They will then say: O Lord! Did we not worship you?!

He will say: Indeed, but ye were aids to the tyrants!

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Zaydīyya: The Sunnah of the Prophet ﷺ as transmitted by his progeny. The sons of al-Ḥasan and al-Ḥusayn.

Luqmān said to his son: "O my son, verily you will not attain the allyship of Allāh except through enmity with many people, and you will not gain the pleasure of Allāh except through angering many people, and all of that is little compared to what you seek from Allāh."

? - Majmūʿ kutb wā Rasāʾil al-Imām Muḥammad b. al-Qāsim al-Rassī

قال لقمان لابنه: «يا بني إنك لن تنال ولاية الله إلا بعداوة كثير من الناس، ولن تنال رضا الله إلا بسخط كثير من الناس، وذلك كله قليل فيما تطلبه من الله».

? - مجموع كتب ورسائل الامام محمد بن القاسم الرسي

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Zaydīyya: The Sunnah of the Prophet ﷺ as transmitted by his progeny. The sons of al-Ḥasan and al-Ḥusayn.

The Contented Soul | النفس الرضية

al-Imām Ibrāhīm b. ʿAbdullāh b. Ḥasan b. Ḥasan b. ʿAlī b. Abī Ṭālib

Abū l-Ḥasan ʿAlī b. ʿAbdullāh b. al-Ḥasan al-Baṣrī said: My grandmother, the mother of my father ʿAfīfa bnt. Muhājir narrated to me saying:

I saw Ibrāhīm b. ʿAbdullāh b. al-Ḥasan (may the blessings of Allāh be upon him) in the afternoon in al-Baṣra, and with him was a group of people. He passed by the door of our home in al-Marbid, she [then] said: I saw a man holding to the lead of his horse, who said to him: O Son of the Messenger of Allāh, spit in my hand so that I may wipe my face with it, perhaps Allāh will rid my face from the fire [by its blessing].

She said: Ibrāhīm (upon him be peace) said to him: remove your hand from the lead of the horse, you shall be recompensed in accordance to your deeds, you shall be recompensed in accordance to your deeds.

? — al-Maṣābīḥ

al-ʿAllāma al-Faqīh al-Muḥadith ʿAlī b. Bilāl al-Āmulī said in al-Maṣābīḥ:

Abū l-ʿAbbās al-Ḥasanī narrated to us with his chain from al-Mufaẓẓal al-Ẓabī, he said: The Zaydīs would chant under the banner of Ibrāhīm b. ʿAbdullāh b. Ḥasan b. Ḥasan b. ʿAlī b. Abī Ṭālib, upon him be peace, saying: We are the Zaydīs, and the sons of the Zaydīs!

He said: I heard Ibrāhīm, upon him be peace, say to them: May Allāh be merciful towards you, is there a name better than that of al-Islām?! Verily, you must say: We are the Muslims, and the sons of the Muslims.

? — al-Maṣābīḥ

al-Imām Ibrāhīm b. ʿAbdullāh b. Ḥasan b. Ḥasan b. ʿAlī b. Abī Ṭālib, upon them be peace, (d. 145 AH) said: Assist me in what we are united upon, so we can devote ourselves to what we differ about.

?— al-Jāmiʿ al-Kāfī

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Zaydīyya: The Sunnah of the Prophet ﷺ as transmitted by his progeny. The sons of al-Ḥasan and al-Ḥusayn.