In the Name of Allah, the Most Compassionate, the Most Merciful

The Qualities of Believers in the Words of the Prophet (peace be upon him and his family)

In a lengthy hadith in which the Prophet (peace be upon him and his family) enumerates the attributes of believers, he mentions two notable characteristics:

“The believer… is of little burden and great help.”
(al-mu’min… qalīl al-maʾūna kathīr al-maʿūna)

These two traits have a constructive effect on the believer’s personality in society. A person who benefits others more than he burdens them is often well-liked and in demand. A believer is eager to serve others.

Service and helping others go hand in hand with faith. One cannot find a true believer whose goodness does not reach others. On the other hand, such a person expects little from others and rarely imposes on them. He does not rely on others to fulfill his needs but is always ready to help those in need.

As is explained in Arabic rhetoric, the definite article (al-) in the phrase “al-mu’min qalīl al-maʾūna kathīr al-maʿūna” implies exclusivity. That is, if someone does not possess these traits, they are not truly a believer. However, when we consider the totality of religious evidence, it’s not accurate to say that someone who lacks these traits has no faith at all. We know that faith has many levels and degrees, but its perfection is not realized without these and other qualities mentioned in the Prophet’s hadith.

Let us clarify this further with two examples. If one says “Zayd is wise,” it doesn’t mean that no one else is wise. But if in Arabic it is said, “al-ḥakīm Zayd,” it implies that Zayd is so skilled in wisdom that no one else compares to him — in other words, he alone deserves the title. Likewise, if someone says “Zayd is a poet,” it means he is one of many poets. But the phrase “al-shāʿir Zayd” implies that none among the poets can match Zayd — others pale in comparison.

In this hadith, and in many others, the Prophet and the Ahl al-Bayt (peace be upon them) list qualities of true believers and state that one who lacks them is not a (true) believer. These narrations usually refer to the higher degrees of faith. One who possesses these traits can be regarded as a complete believer.

The two traits discussed — helping others and not being a burden — are both vital virtues. Often, a person cannot gather all praiseworthy traits at once, but with gradual effort, one can work toward acquiring them and thus progress to higher stages of faith.

Achieving such success requires determination and steadfast willpower. A seeker of perfection, at any level, must be firmly resolved in their pursuit.

One way to succeed is to learn the ways and methods from successful individuals. Following successful people is the simplest and surest path to achievement. The Holy Qur’an states:

“So take lesson, O people of insight!”
(Qur’an 59:2)

There was a pious and well-known scholar who frequently visited other great scholars. Among his colleagues, he was renowned for his goodwill and for helping others. Whenever someone — especially from the scholarly community — faced a problem, he would do his best to help resolve it.

Even when he could not personally assist, he would intercede on their behalf with other scholars, merchants, and the like — and he often turned to me as well.

In a meeting I had with him early in my youth, he shared a story. He avoided ostentation and did not want to praise himself. His tone suggested he intended to advise and guide me, perhaps out of care for my youth.

He said once a man came to him asking for a sum of money. He wanted the scholar to intercede on his behalf. Perhaps he was behind on rent or struggling with medical expenses — the scholar didn’t recall precisely. The scholar approached several people he knew and explained the man’s situation, but no one was able to help. All except one scholar, who had funds set aside for a year’s worth of salāt isti’jārī (prayers performed on behalf of a deceased person in exchange for compensation). This scholar said, “If the man is capable of performing the prayers, I can give him the money.”

Having exhausted all options, and despite doubting the man’s ability to perform the prayers, the scholar accepted the money. Without telling the man its source or the reason behind it, he gave it to him. Then, the scholar himself performed the entire year’s worth of prayers on behalf of the deceased.

This scholar’s conduct exemplifies “excellent assistance” (ḥusn al-maʿūna). Not only did he resolve the man’s difficulty, he refrained from mentioning what the money was for or the trouble he went through to obtain it — lest the man later feel ashamed.

Helping others in a way that doesn’t cause them embarrassment or distress is a noble trait of believers. Had the needy man found out the truth, he may have felt deeply apologetic and said, “I didn’t mean to trouble you; I just wanted you to mediate.”

This kind of behavior is a requirement of genuine virtue. A truly virtuous act must be free from any harm or blemish — it should be pure goodness, untainted and sincere.

Freedom from Dependence on Others

So far, we have discussed the first characteristic — being of great help (ḥusn al-maʿūna). The second quality under discussion is being light in burden (khafīf al-maʾūna). A true believer does not weigh on others or cause them undue trouble.

Being around such a person is a pleasant experience. One never feels drained or weary in their company. Of course, these two characteristics apply to the believer under normal conditions. In special or emergency circumstances, their necessity and virtue may not hold in the same way.

By nature, humans both need others and are needed by others. This mutual dependence is one of the foundations of social life. However, minimizing one’s reliance on others and striving to meet one’s own needs as much as possible is a praiseworthy quality that leads to self-sufficiency and human excellence — especially if this self-reliance is paired with generosity and active support for others.

Still, emergencies are inevitable. A person who becomes paralyzed and bedridden inevitably depends on their family and companions. In such cases, it becomes the duty of children and relatives to assist — and they will be greatly rewarded for doing so.

In any case, to reach a high level of faith, possessing both of these traits is essential and non-negotiable. One cannot be a complete believer unless they both relieve others of their burden and actively help solve their problems — their hands, words, and wealth flow with goodness.

There’s a noteworthy narration about Imam Ja‘far al-Sadiq (peace be upon him) related to this topic. The Imam once went to a public bathhouse. In earlier times — and even today in some places — bathhouses were public and had attendants overseeing them. The owner of the bathhouse asked the Imam if he would allow the space to be cleared for his exclusive use. It used to be customary that when an important person visited, the bathhouse would be emptied beforehand for them and their family or entourage, and others would be kept out.

But the Imam, a prime example of khafīf al-maʾūna (light in burden), refused. He was concerned that someone might come and find the bathhouse closed. Normally, people would only have access to a single bathhouse, and perhaps there wasn’t another nearby or easily accessible — so the Imam avoided causing inconvenience to others.

It is often selfish desires that lead a person to impose on others while making no effort to relieve their burdens. This negative trait weakens social bonds and alienates people from one another. In order to eliminate this social ailment and strengthen human relationships, the Imam counted these two qualities among the essential attributes of believers.

An anecdote about the great scholar and mujtahid Ayatollah al-‘Uẓmā Mirzā Muhammad Taqī Shīrāzī — the man who once brought the British colonialists to their knees — is often told. He was extremely careful never to burden others. So much so that he wouldn’t even ask his own wife or children for a glass of water. It is said that when he needed something at the dining mat, he would look to his left and right, and though his family would ask him if he needed anything, he would get up himself and fetch water or whatever was required. Clearly, his family would have gladly served him — and would have done so with affection — yet he insisted on never asking anyone for anything.

Even in his old age, when illness and weakness overtook him, he would still try to take care of his own needs despite the difficulty. His family, noticing this behavior, appointed someone to sit with him at mealtimes to help if he needed anything. They even informed the Ayatollah that this person was there for his assistance. Still, none of these measures changed his conduct. He insisted on doing everything himself and never asked the helper for a single thing over the course of six months.

Of course, there are exceptions. Sometimes one must ask others to do something. For example, raising children is one such case. In order to raise them well and to serve as a living model of good behavior, parents must demonstrate correct actions in the home. Asking children to do small tasks — like bringing a glass of water — can have educational value. It teaches them respect for their parents and makes them more conscious of their responsibilities toward them.

The Far-Reaching Impact of These Two Traits

The application of these two qualities — being great in help (kathīr al-maʿūna) and light in burden (qalīl al-maʾūna) — spans a wide range. While they are among the defining traits of a true believer, any human being who embodies these attributes enriches their life with many virtues and gradually enhances their personal capabilities.

If a husband and wife commit themselves to these qualities, many of the hardships and tensions that can arise in their life together will naturally dissipate.

Similarly, the relationship between rulers and their people is often fraught with numerous challenges. Among the most harmful and frequent issues in governance is authoritarianism and coercion. If rulers were to make it their principle to lift burdens and responsibilities from the shoulders of their people as much as possible — and to offer all the help and support they can — it is only natural that the world would move closer to becoming an ideal society.

Neighbors, coworkers, relatives, and broader communities will all function more harmoniously and successfully if these two traits are upheld. With this in mind, it is only fitting that we strive to universalize these two virtues and integrate them into all aspects and dimensions of our lives. With just a bit of intention and mindfulness, one can achieve remarkable progress in acquiring these traits.

May this pursuit lead us to a more wholesome and flourishing life and society.

We pray that the Blessed and Exalted God grants everyone the success to attain these two noble qualities.
And may peace and blessings be upon our master and prophet Muhammad and his pure family.