1. The Taste of Water

The taste of water is the taste of life. 

Mohammad-Baqer Majlesi, Bihar al-Anwar, vol.49, p.99.

2. Cleanliness

Cleanliness is among the manners of prophets. 

Mohammad-Baqer Majlesi, Bihar al-Anwar, vol.78, p.335.

3. Halal Food

Any food that benefits the body and brings energy to it is allowed (Halal), and whatever harms the body and drains its energy is forbidden (Haram).

Baqir Sharif al-Qurashi, Al-Fiqh al-Radawi, p.254. 

4. A Plan for Life according to Imam Rida (AS)

Try to divide your day into four parts; a part for praying to Allah, one for providing your livelihood, one for spending time with your friends and the ones you trust to tell your mistakes and love you sincerely, and a part for enjoying Halal pleasures which gives you the ability to fulfill the other parts.

Baqir Sharif al-Qurashi, Al-Fiqh al-Radawi, p.337.

 5. This World and the Hereafter

The one who puts aside his/her world [ultimately] for the sake of his/her religion, or vice versa, is not among our followers. 

Mohammad-Baqer Majlesi, Bihar al-Anwar, vol.78, p.346.

6. Manners

Observe your manners in your relations with the ones older or younger than you. 

Mirza Husayn Nuri, Mustadrak al-wasa'il, vol.8, p.354. 

7. A Believer's Grief

Whoever washes away a believer's grief, Allah will save him/her from despair on the Day of Judgment.

Muhammad ibn Ya'qub al-Kulayni,  al-Kafi, vol.2, p.200.

8. Gratitude 

Allah has commanded to express gratitude toward Himself and your parents; therefore, if you don't give thanks to your parents, you are not grateful to Allah.

Al-Shaykh al-Saduq, Al-Khisal, p.156.

9. Reason and Ignorance

Reason is your best friend and ignorance, your worst enemy.

Ibn Shu’bah, Tuhaf al-Uqul, p.443. 

10. Make Attempts

You are ridiculing yourself if you ask for Allah's help, yet don't make any attempts [to reach your goal]. 

Muhammadi Reyshahri, Mizan al-Hikmah, hadith no.2790.

11. Greetings

The one who greets a poor Muslim differently than a rich person will face Allah's wrath on the Day of Judgement.  

Al-Shaykh al-Saduq, Uyoun Akhbar Al-Ridha, vol.2, p.59. 

12. Generosity

From the two groups who face each other, victory belongs to the one that shows more generosity. 

Mohammad-Baqer Majlesi, Bihar al-Anwar, vol.71, p.452.

13. Modesty in Imam Rida (AS)'s View

Modesty has different manifestations; one is for those who know their limitations, accept their position contently, like to treat people the way they expect to be treated, confront insult with benevolence, control their anger and forgive people. Allah loves the righteous. 

Muhammad ibn Ya'qub al-Kulayni,  al-Kafi, vol.2, p.124.

14. Optimism 

Allah will treat the one who holds an optimistic view toward Him, the same as his/her approach. 

Muhammad ibn Ya'qub al-Kulayni,  al-Kafi, vol.8, p.347.

15. Eating Less

Eating less and refraining from excessive use of food will protect your body against various diseases.

Al-Ma’mun ,al-Risa’la al-Dhahabiya fi al-Tibb, p.270. 

16. Sickness and Health

Two groups are always sick; A healthy person who abstains from food and a sick person who does not abstain.  

Baqir Sharif al-Qurashi, Al-Fiqh al-Radawi, p.340.

17. Respect Allah

Whoever respects Allah's sanctuary, he/she will be respected, and whoever obeys Allah, will be obeyed. 

Muhammad ibn Ya'qub al-Kulayni, al-Kafi, vol.1, p.137.

18. A Generous Person

A generous person eats from other people's food [if invited], for people to eat from his/hers, and the ungenerous does not eat from other's food, to not offer his/her own food to others. 

Al-Shaykh al-Saduq, Uyoun Akhbar Al-Ridha, vol.1, p.15. 

19. Children and the Elderly

Respect the elderly, be kind to children, and pay a visit to your relatives.

Al-Shaykh al-Saduq, Uyoun Akhbar Al-Ridha, vol.2, p.265.

20. Praying to Allah

Allah delays granting the request of a believer, since He is eager to listen to him/her praying, saying, "This is the voice I love listening to" and hasten in granting the request of a hypocrite, saying, "This is the voice I loathe hearing." 

Baqir Sharif al-Qurashi, Al-Fiqh al-Radawi, p.345.

21. Know Your Value

Whoever knows his/her value will never be devastated.

Mohammad-Baqer Majlesi, Bihar al-Anwar, vol.72, p.66.

22. Eid al-Fitr as Imam Rida (AS) Describes

Fitr has been appointed as Eid for Muslims to come together as a community on this day in the presence of the Lord and thank Him for His blessings.

Ibn Qūlawayh, Kamil al-Ziyarat, p.522.

23. Visiting Relatives and Friends 

Visit each other regularly to create more love between yourselves, and hold each other's hands and wipe anger away from your hearts.

Mohammad-Baqer Majlesi, Bihar al-Anwar, vol.78, p.347.

24. The Manner of Borrowing

The one who borrows something with the intention of giving it back is under Allah's protection until he does so. However, if he doesn't have the intention of paying the debt back to its owner, he is considered a thief.

Baqir Sharif al-Qurashi, Al-Fiqh al-Radawi, p.268.

25. Signs of Awareness in Imam Rida (AS)'s Words

Patience, knowledge, and silence are signs of awareness. Silence is one of the gates to wisdom. It endows human beings with tenderness and guides them toward virtues. 

Muhammad ibn Ya'qub al-Kulayni, al-Kafi, vol.2, p.113.

26. Perfume

Wearing perfume is one of the manners of prophets.

Muhammad ibn Ya'qub al-Kulayni, al-Kafi, vol.6, p.510.

27. Repenting

The one who repents from sin and repeats doing it seems like a person who is ridiculing his/her Lord. 

Muhammad ibn Ya'qub al-Kulayni, al-Kafi, vol.2, p.504.

28. A True Worship 

The value of worshipping does not depend on the number of prayers or fasts. Instead, true worship is pondering deeply on Allah and everything related to Him. 

Ibn Shu’bah, Tuhaf al-Uqul, p.442.

29. Knowing Allah

The first step in serving Allah is knowing Him.

Al-Shaykh al-Saduq, Al-Tawhid, p.34. 

30. Allah's Reward

Whoever smiles at his/her fellow believer, will win Allah's reward. 

al-Shaykh al-Saduq, Kitāb muṣādaqat al-ikhwān, vol.1, p.157. 

31. Give Thanks

The one who doesn't gratify a kindness received by others has not given thanks to Allah Almighty. 

Al-Shaykh al-Saduq, Uyoun Akhbar Al-Ridha, vol.2, p.24.

32. Committing Sins

Insignificant sins lead into great sins and the one, who doesn't have any fear of Allah while committing the insignificant ones, won't feel any fear in doing the great ones. 

Mohammad-Baqer Majlesi, Bihar al-Anwar, vol.73, p.353.

33. Forbearance

You are not a devout worshipper if you do not seek forbearance. 

Muhammad ibn Ya'qub al-Kulayni, al-Kafi, vol.2, p.11.

34. Neighborhood 

If your neighbor is not safe from your harm, you are not among our followers. 

Al-Shaykh al-Saduq, Uyoun Akhbar Al-Ridha, vol.2, p.24.

35. Promises

The one who breaks promises is prone to unfortunate incidents.

Mohammad-Baqer Majlesi, Bihar al-Anwar, vol.67, p.186.

36. Relief and Despair

Verily, relief, and success comes after despair.

Mohammad-Baqer Majlesi, Bihar al-Anwar, vol.52, p.110.

37. Faith in Allah

Faith includes knowing by heart, confessing by the tongue, practicing by all parts of your body. 

Ibn Shu’bah, Tuhaf al-Uqul, p.422.

38. The Manner of a Believer

A believer does not leave aside what is right, when in anger, and does not go astray, in happiness, and does not take more than he/she deserves, while in power. 

Mohammad-Baqer Majlesi, Bihar al-Anwar, vol.75, p.355.  

39. The Stingy, The Envious, The Ruler, The Liar

There is no peace for the stingy, no pleasure for the envious, no guarantee for the rulers, and no conscience for the liar. 

Ibn Shu'bah, A Summery of Tuhaf al-Uqul, hadith no. 500249. 

40. A Deceitful Worship

Doubt the faith of the one who shows off with his/her worships to Allah, since Allah Al-mighty abhors bragging about worship and appearance. 

Mohammad-Baqer Majlesi, Bihar al-Anwar, vol.70, p.252. 

The Qur'ān says, “Indeed, God enjoins justice and kindness.” (16:90) Given that the context of this verse pertains to the responsibilities of human beings toward their society, the term ‘justice’ should be interpreted as ‘social justice’. Thus, God has ordered human beings to uphold justice.
'Allāma Ṭabāṭabā'ī has said that social justice denotes treating each member of society in accordance with their merit and ensuring everyone receives their rights. This social quality is an obligation that responsible individuals must observe [1]

The establishment of social justice is one of the most important teachings of divine prophets ('a). Hence they strived to explain its essence and scientific principles, inculcate its spirit within humanity, and compel its acceptance as a cornerstone upon which earthly life depends. Anyone with basic knowledge of religious teachings understands that the establishment of social justice enlivens God's religion. 

Thus, until justice prevails, true religion remains incomplete. Similarly, until universal social justice takes root, the fulfillment of religious and legal obligations remain unattained. [2]

The absence of social justice historically has been the cause of most revolutions. Noble-minded reformers have consistently started their movements with the of establishing social justice and eradicating discrimination. The Prophet (ṣ) said that “Justice in social struggle is like a guardian shield which protects people from oppression; and it is like a stable paradise that perpetually bestows its blessings” [3]

Although it is necessary for everyone to respect one another's rights, it is more important for a leader [to respect human rights]. In this regard, Imām 'Alī ('a) told his commanders that neglecting people's rights equates to ruin [4]. Additional, Imām Riḍā ('a) said that the Household (Ahl al-Bayt) of the Prophet (ṣ) are guardians and protectors of the believers' rights [5]

However, it is not solely leaders who must foster social justice; Islām has said both leaders and followers possess rights. Social justice can only thrive when everyone's rights are upheld. Imām 'Alī ('a) said that mutual respect between leaders and followers results in the elevation of righteousness, the revelation of religious principles, and the solidification of just characteristics.[6]

Characteristics of Social Justice

1.    Meritocracy

One of the most important characteristics of social justice is meritocracy, which means entailing the assignment of roles and responsibility based on individual merit. Justice mandates that the most qualified individuals are given precedence for opportunities and higher positions. 

Imām 'Alī ('a) instructed Mālik Ashtar to appoint individuals to different positions in accordance with their merit (Nahj al-Balāgha, letter to Malik Ashtar). The Prophet (s) emphasized that it is treachery to appoint less qualified people to positions of authority [7]

2.    Prioritizing the Rights of the Impoverished and Needy

Another characteristic of social justice is paying attention to the rights of the poor and needy. Injustice is a contributing factor to poverty, which in turn breeds various hardships. Luqman said that of all the bitterness he had encountered, poverty was the harshest. The Prophet (s) said that poverty, pain, enmity, and fire are never trivial [8], and that poverty represents a significant form of death [9]

These reports show that leaders have heavy responsibilities, because the poor need justice more than other people. 

3.    Respecting People's Rights 

When oppression becomes prevalent in society, leaders should not merely distance themselves from it; they ought to stand up and fight for the rights of the oppressed. In fact, all individuals must resist remaining silent when others endure oppression, as passivity equates to complicity in oppression.

Furthermore, not only oppression destroys everything, including culture, economics, wisdom, ability, talent, innovation, etc. but also it is the biggest obstacle to establish justice within society. Imam 'Alī ('a) asserted that ending oppression is a prerequisite for justice.

4.    Equity and Impartiality

It has been reported that one day a rich man and a poor man were sitting next to each other. The rich man pulled his face at the poor man and adjusting his clothes. Observing this the Prophet (ṣ) asked the rich man “Are you afraid that some of his poverty will be transmitted to you?” [10]

The Prophet (s), both in words and acts, paid attention to this important characteristic. For example, when a woman from the Banī Makhzūm tribe committed theft and the people asked the Prophet (s) to judge, her family, who were still influenced by the customs of the class system, considered execution of punishment to be shameful for their aristocratic family. As a result, they started looking for ways to prevent the punishment. To this end, they coerced Usama ibn Zayd, whom the Prophet (s) held in deep affection, to intercede with the Prophet (s) and halt the punishment. However, scarcely had Usama begun to speak when the Prophet (s) grew angry and said no one should stop him from implementing God's laws. Usama promptly sought forgiveness. Later that day, the Prophet (s), aiming to dispel any perception of favoritism, addressed the incident in a speech. He said “Throughout history, tribes and nations declined and vanished due to favoritism in justice’s administration. When both an aristocrat and a commoner committed the same crime, they would punish the commoner while granting impunity to the aristocrat. I swear by the God in whose hands hold my life that I shall spare no one from punishment, regardless of their social standing, whether high or low” [11]

On a different occasion, when Umm Hānī, Imām Alī's sister, went to see him, the Imam gave her twenty dirhams. When she asked her non-Arab bondswoman about her received amount, the female slave said she had also been given twenty dirhams. Incensed by this equality, Umm Hānī confronted her brother, Imam Ali, in protest. In response, the Imam sent her back with these words: “Go back, and may God forgive you. In the Book of God, we have not found any preference for Ishmael over Isaac” [12]

5.    Distinction between the Benevolent and the Malevolent

A leader must avoid treating benevolent and malevolent individuals equally, as this engenders injustice. Imām Alī ('a) instructed Mālik Ashtar to avoid treating benevolent and malevolent individuals equally, because doing so could discourage the benevolent and embolden the malevolent. Instead, everyone should be rewarded according to their deeds.[13]
   

       
          references 

1. (Al-Mīzān fī Tafsīr al-Qur'ān, vol. 24, pp. 243-246).
2. (Al-Ḥayāt, vol. 2, p. 97).
3. (al-Ḥadīth – Riwayāt-e Tarbiyyatī, vol. 2, p. 265). 
4. (Nahj al-Balāgha, letter no. 79)
5. (Musnad al-Imām al-Riḍā, ('a), vol. 1, p. 136). 
6. (Nahj al-Balāgha, sermon no. 216). 
7. (Al-Ta'ajub, p. 59).
8. (Nahj al-Faṣāha, saying no. 252)
9. (Nahj al-Balāgha, saying no. 163).
10. (Majmu'at Waram, vol. 1, p. 214).
11. (Ṣaḥīḥ Bukhārī, vol. 5, p. 152).
12. (Biḥār al-Anwār, vol. 40, p. 106).
13. (Nahj al-Balāgha, letter no. 53).