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Adaab

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رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنّ اللّه‏َ يُحِبُّ ـ إذا خَرَجَ عَبدُهُ المؤمنُ إلى أخيهِ ـ أن يَتَهَيَّأ لَهُ وأن يَتَجَمَّلَ
Verily Allah likes it for a believing servant of His, when he goes to visit a fellow brother, to get ready and adorn himself.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 79, p. 307, no. 23; Mizan ul Hikmah, page No. 83
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لِيَتَزَيَّنْ أحدُكُم لأخيهِ المُسلمِ إذا أتاهُ كما يَتَزَيَّنُ للغَريبِ الذي يُحِبُّ أن يَراهُ في أحسَنِ الهَيئَةِ
You should adorn yourself for your fellow Muslim brother when you go to visit him just as you adorn yourself for a stranger for whom you want to make a good first impression.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, p. 298, no. 3; Mizan ul Hikmah, page No. 83
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : أمَرَني رَبّي بِمُداراةِ النّاسِ كَما أمَرَني بِأداءِ الفَرائضِ
Allah has commanded me to treat people amicably just as He has commanded me to fulfil the religious obligations.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 117, no. 4; Mizan ul Hikmah, page No. 102
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مُداراةُ النّاسِ نِصفُ الإيمانِ ، والرِّفقُ بِهِم نِصفُ العَيشِ
Being amicable towards people is half of faith, and being gentle and kind to them is half of life.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 117, no. 5; Mizan ul Hikmah, page No. 102
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : ثَلاثٌ مَن لَم يَكُن فِيه لِمَ يَتِمَّ لَهُ عَمَلٌ : وَرَعٌ يَحجُزُهُ عَن مَعاصِي اللّه‏ِ ، وخُلُقٌ يُدارِي بِهِ النّاسَ ، وحِلْمٌ يَرُدُّ بِهِ جَهلَ الجاهِلِ
There are three things that if are not present with someone then their actions are incomplete: piety preventing one from disobeying Allah, a character through which one is amicable towards people, and clemency with which to deal with the rashness of the ignorant.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 116, no. 1; Mizan ul Hikmah, page No. 102
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : ثَمَرَةُ العَقلِ مُداراةُ النّاسِ
The fruit of [strong] intellect is amicableness with people.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4629; Mizan ul Hikmah, page No. 102
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : سَلامَةُ الدِّينِ وَالدُّنيا في مُداراةِ النّاسِ
The security of this world and the Hereafter lies in amicableness with people.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5610; Mizan ul Hikmah, page No. 102
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَن دَارى أضدادَهُ أمِنَ المَحارِبَ
Whoever is amicable towards his enemies is secure from war.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8539; Mizan ul Hikmah, page No. 102
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَن لَم يُصلِحْهُ حُسنُ المُداراةِ أصلَحَهُ سُوءُ المُكافاةِ
Whoever is not improved by the goodness of amicableness will be improved by the evil consequences [of the absence of it].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8202; Mizan ul Hikmah, page No. 103
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ مِن كَلامٍ لَهُ يُوَبِّخُ فِيهِ أصحابَهُ ـ : كَم اُداريكُم كَما تُدارَى البِكارُ العَمِدَةُ ، وَالثِّيابُ المُتَداعِيَةُ، كُلَّما حِيصَت مِن جانِبٍ تَهَتَّكتْ مِن آخَرَ ... و إنّي لَعالِمٌ بِما يُصلِحُكُم ويُقِيمُ أوَدَكُم ، ولكِنّي لا أرى إصلاحَكُم بِإِفسادِ نَفْسي
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) when reprimanding his companions said, ‘How long should I continue to be amicable with you the way one is amicable with camels with a hollow hump, or to worn clothes which when stitched on one side give way on the other… and verily I know what can improve you and how to straighten your crookedness, but I shall not improve your condition by marring myself.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 69; Mizan ul Hikmah, page No. 103
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إزَالَةُ الرَّوَاسِي أسْهَلُ مِنْ تَأْلِيفِ القُلُوبِ المُتَنَافِرَةِ
Moving mountains is easier than bringing hostile hearts together.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 11, no. 70; Mizan ul Hikmah, page No. 103
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّ سُرْعةَ ائْتِلاَفِ قُلُوبِ الأبْرَارِ إذا الْتَقَوا ـ وَإنْ لَمْ يُظهِرُوا التَّوَدُّدَ بأَلْسِنَتِهِمْ ـ كَسُرْعَةِ اخْتِلاَطِ ماءِ السَّمَاءِ بِماءِ الأنْهَارِ . وإنَّ بُعْدَ ائْتِلاَفِ قُلُوبِ الفُجَّارِ إذَا الْتَقَوا ـ وَإنْ أظْهَـرُوا التـَّوَدُّدَ بأَلْسِنَتِهِـمْ ـ كَبُعْـدِ البَهَـائِـمِ مِـنَ التَّعَاطُفِ وَإنْ طَالَ اعْتِلاَفُهَا عَلى مِذْوَدٍ واحِدٍ
The speed of amity between the hearts of pious people when they meet – even if they do not show their mutual love on their tongues – is like the speed of the rain water when it mixes with the water of rivers. And the distance between the hearts of the wicked when they meet – even if they make a show of love on their tongues – is like the distance between beasts that cannot have mutual affection no matter how long they eat from the same trough.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tuhaf al-`Uqoul, no. 373; Mizan ul Hikmah, page No. 104
رسولُ اللهِ‏ِ (صَلَّيَ اللهِ‏ِ عَلَيهِ وَ آلِهِ): خِيَارُكُمْ أحاسِنُكُمْ أخْلاَقا , الّذِينَ يَألَفُونَ وَيُؤلَفُونَ
The best among you are the ones who have the best moral traits, those who like others and are well-liked.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tuhaf al-`Uqoul, no. 45; Mizan ul Hikmah, page No. 104
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): خَيْرُ المُؤْمِنِينَ مَنْ كَانَ مَأْلَفَةً لِلْمُؤْمِنِينَ ، وَلاَ خَيْرَ فِيْمَنْ لاَ يُؤلَفُ وَلاَ يَألَفُ
The best of the believers is the one who is loved by the believers, and there is no good to be found in someone who does not like others nor is he liked by them.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 75, p. 265, no. 9; Mizan ul Hikmah, page No. 104
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَرَرتُ ليلةَ اُسرِيَ بي على قَومٍ يَخمِشُونَ وُجوهَهُم بأظفارِهمِ، فقلتُ: يا جَبرَئيلُ، مَن هؤلاءِ ؟ فقالَ: هؤلاءِ الذينَ يَغتابُونَ الناسَ ويَقَعُونَ في أعراضِهِم
On the night that I was taken on my Night-Journey [to the heavens], I passed by a group of people scratching their own faces with their nails, so I asked, ‘O Gabriel, who are these people?’ so he replied, ‘These are people who backbit about other people and disparaged their reputations.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 1, p. 115; Mizan ul Hikmah, page No. 124
الترغيب والترهيب: قالَ رسولُ اللّه‏ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الغِيبَةُ أشَدُّ مِن الزِّنا، قيلَ: وكيفَ ؟ قالَ: الرجلُ يَزني ثُمّ يَتوبُ فَيَتُوبُ اللّه‏ُ علَيهِ، وإنّ صاحِبَ الغِيبَةِ لايُغفَرُ لَهُ حتّى يَغفِرَ لَهُ صاحِبُهُ
Backbiting is worse than adultery’, at which he was asked, ‘How so?’ He replied, ‘A man commits adultery, then repents, and Allah pardons him for it, whereas the backbiter is not forgiven until his victim forgives him.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Targhib wa al-Tarhib, v. 3, p. 511, no. 24] ; Mizan ul Hikmah, page No. 125
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الغِيبَةُ جُهدُ العاجِزِ
Backbiting is the attempt of one who is incapable [of doing better himself].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 461; Mizan ul Hikmah, page No. 125
الإمامُ‏الحسينُ (عَلَيهِ الّسَلامُ) ـ لِرجُلٍ اغتابَ عِندَهُ رجُلاً ـ: يا هذا، كُفَّ عنِ الغِيبَةِ؛ فإنّها إدامُ كِلابِ النارِ
Imām Husayn ibn ‘Alī ibn Abī Ṭālib (a.s.) said to a man who was backbiting about a man in his presence, ‘Stop backbiting, for verily it is the food of the dogs of Hell.’
Imām Husayn ibn ‘Alī ibn Abī Ṭālib (a.s.)
Tuhaf al-`Uqoul, no. 245; Mizan ul Hikmah, page No. 125
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لا تَغتَبْ فتُغتَبُ، ولا تَحفِرْ لِأخِيكَ حُفرَةً فَتَقَعَ فيها ؛ فإنَّكَ كما تَدينُ تُدانُ
Do not backbite lest you become a victim of backbiting, and do not dig a hole for your brother lest you fall in it yourself, for you will be paid back whatever you put in.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 75, p. 249, no. 16; Mizan ul Hikmah, page No. 125
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): قالَ رَجُلٌ لعليِّ بنِ الحسينِ ’: إنَّ فُلانا يَنسُبُكَ إلى أ نّكَ ضالٌّ مُبتدِعٌ ! فقالَ لَهُ عليُّ بنُ الحسينِ ’: مارَعَيتَ حقَّ مُجالَسَةِ الرجُلِ حيثُ نَقَلتَ إلَينا حَديثَهُ، ولا أدَّيتَ حَقِّي حيثُ أبلَغتَني عن أخي ما لَستُ أعلَمُهُ ! ... إيّاكَ والغِيبَةَ فإنّها إدامُ كِلابِ النارِ، وَاعلَمْ أنّ مَن أكثَرَ مِن ذِكرِ عُيوبِ الناسِ شَهِدَ علَيهِ الإكثارُ أ نّهُ إنّما يَطلُبُها بقَدرِ ما فيهِ
A man once came and told Ali b. al-Husayn (AS) [i.e. Imam Zayn al-Abidin], ‘Verily x has said that you are astray and that you are an innovator!’ So Ali b. al-Husayn (AS) said to him, ‘Neither have you observed the right of the man you sat with by transmitting to us what he spoke about, nor have you observed my right by informing me of something about my brother which I would not have known! … Beware of backbiting for verily it is the food of the dogs of Hell, and know that whoever frequently talks about people’s faults, the frequency of his backbiting is a witness [to the fact] that he only finds faults in others according to the extent present in himself.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 75, p. 246, no. 8; Mizan ul Hikmah, page No. 125
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الغِيبَةُ أسرَعُ في دِينِ الرجُلِ المُسلمِ مِن الآكِلَةِ في جَوفِهِ
Backbiting eats away at a man’s faith faster than a gangrenous sore can eat away to the inside.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 357, no. 1; Mizan ul Hikmah, page No. 126
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَنِ اغتابَ مُسلِماً أو مُسلمَةً لم يَقبَلِ اللّه‏ُ صَلاتَهُ ولاصيامَهُ أربَعينَ يَوما ولَيلةً، إلّا أن يَغفِرَ لَهُ صاحِبُهُ.
Whoever backbites a fellow Muslim man or woman, Allah neither accepts his prayer nor his fasting for forty days and nights, until and unless the victim of his backbiting forgives him.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 75, p. 258, no. 53; Mizan ul Hikmah, page No. 126
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): يُؤتى بأحَدٍ يَومَ القِيامَةِ يُوقَفُ بينَ يَدَيِ اللّه‏ِ ويُدفَعُ إلَيهِ كتابُهُ فلا يَرى حَسَناتِهِ، فيقولُ: إلهي، ليسَ هذا كتابِي! فإنّي لا أرى فيها طاعَتي؟! فيقالُ لَهُ: إنّ رَبَّكَ لايَضِلُّ ولايَنسى، ذَهَبَ عَمَلُكَ بِاغتِيابِ الناسِ. ثُمّ يُؤتى بآخَرَ ويُدفَعُ إلَيهِ كتابُهُ فَيَرى فيهِ طاعاتٍ كثيرَةً، فيقولُ: إلهي، ما هذا كتابِي! فإنّي ما عَمِلتُ هذهِ الطَّاعاتِ! فيقالُ: لأنَّ فلاناً اغتابَكَ فَدُفِعَت حَسَناتُهُ إلَيكَ
On the Day of Resurrection, a man will be brought forth to stand before Allah, and his book of deeds will be presented to him, and he will not see any of his good deeds therein, upon which he will exclaim, ‘My God, this is not my book! For verily I do not see any of my acts of obedience therein?!’ So he will be told, ‘Verily your Lord neither loses nor forgets [deeds], but your deeds have gone because of your backbiting people.’ Then another man will be brought forth, and will be presented his book of deeds, and he will see many acts of obedience recorded therein, and will exclaim, ‘My God, this is not my book! For verily I did not perform all these acts of obedience!’ and he will be told, ‘It is because so and so backbit you, so his deeds have been transferred to you.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Jami`a al-Akhbar, p. 412, no. 1144; Mizan ul Hikmah, page No. 126
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ـ لأبي ذرّ ـ: .... يا أباذرٍّ، إيّاكَ والغِيبَةَ؛ فإنَّ الغِيبَةَ أشَدُّ مِن الزِّنا ... قلتُ: يارسولَ اللّه‏ِ، وما الغِيبَةُ؟ قالَ: ذِكرُكَ أخاكَ بما يَكرَهُ، قلتُ: يارسولَ اللّه‏ِ، فإن كانَ فيهِ ذاكَ الذي يُذكَرُ بهِ ؟ قالَ: اِعلَمْ أ نَّكَ إذا ذَكَرتَهُ بما هو فيهِ فقدِ اغتَبتَهُ، وإذا ذَكَرتَهُ بما ليسَ فيهِ فَقَد بَهَتَّهُ
O Abu Dharr, beware of backbiting, for verily backbiting is worse than adultery…’ [Abu Dharr narrates], I asked, ‘O Prophet of Allah, and what is backbiting?’ to which he replied, ‘Your mentioning something about your fellow brother that he would not like.’ I asked, ‘O Prophet of Allah, and what if the thing mentioned about him was actually true about him?’ so he replied, ‘Know that if you say something about him that is true then you have indeed backbit about him, and if you what you have said is not true, then you have indeed slandered him
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 89, no. 3; Mizan ul Hikmah, page No. 126
الترغيب والترهيب عن عَمرُو بن شُعَيبٍ ـ عن أبيهِ عن جدِّهِ ـ: أنّهم ذَكَرُوا عندَ رسولِ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) رجُلاً فقالوا: لا يَأكُلُ حتّى يُطعَمَ، ولا يَرحَلُ حتى يُرحَلَ لَهُ، فقالَ النبيُّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): اغتَبتُمُوهُ، فقالوا: يا رسولَ اللّه‏ِ، إنّما حَدَّثْنا بما فيهِ ! قال: حَسبُكَ إذا ذَكَرتَ أخاكَ بما فيهِ
It is bad enough to talk about your brother regarding what is true [let alone what is false]!
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Targhib wa al-Tarhib, v. 3, p. 506, no. 13; Mizan ul Hikmah, page No. 127
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): مَن ذَكَرَ رجُلاً مِن خَلفِهِ بما هُو فيهِ ممّا عَرَفَهُ الناسُ لم يَغتَبْهُ، ومَن ذَكَرَهُ مِن خَلفِهِ بما هُو فيهِ ممّا لايَعرِفُهُ الناسُ اغتابَهُ
He who talks about someone behind his back, mentioning what is true about him, and what people already know, then he has not backbit about him, whereas he who talks about someone behind his back about something that is true but that people do not know about, then he has backbit about him.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Kafi, v. 2, p. 358, no. 6; Mizan ul Hikmah, page No. 127
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أربَعةٌ لَيست غِيبَتُهُم غِيبَةً: الفاسِقُ المُعلِنُ بِفِسقِهِ، والإمامُ الكَذّابُ إن أحسَنتَ لم يَشكُرْ وإن أسَأتَ لم يَغفِرْ، والمُتَفَكِّهونَ بالاُمَّهاتِ، والخارِجُ عنِ الجَماعَةِ الطاعِنُ على اُمَّتِي الشاهِرُ علَيها بسَيفِهِ
‘Four types of people are such that talking about them behind their backs is not considered backbiting: the immoral person who makes a public display of his immorality; the dishonest leader who, even if you were to be good to would not appreciate you and if you were to be bad to would not forgive you; those who joke about their [and others’] mothers; and one who is a dissenter, who defames my community, and draws his sword against it.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 75, p. 261, no. 64; Mizan ul Hikmah, page No. 127
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): السامِعُ لِلغِيبَةِ كالمُغتابِ
The one who listens to backbiting is as [bad as] the backbiter.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1171; Mizan ul Hikmah, page No. 128
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ وقد نَظَرَ إلى رجُلٍ يَغتابُ رجُلاً عندَ ابنِهِ الحسنِ (عَلَيهِ الّسَلامُ) ـ: يابُنَيَّ، نَزِّهْ سَمعَكَ عن مِثلِ هذا ؛ فإنّهُ نَظَرَ إلى أخبَثِ ما في وِعائهِ فَأفرَغَهُ في وِعائكَ
O my son, steer your hearing clear of such a person, for verily he took the most repulsive thing from his mind and poured it into yours!
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Ikhtisas, p. 225; Mizan ul Hikmah, page No. 128
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): حقُّ السَّمعِ تَنزيهُهُ عن سَماعِ الغِيبَةِ، وسَماعِ ما لايَحِلُّ سَماعُهُ
The right of the ears is to keep them pure from listening to backbiting, and from that which is unlawful to listen to.
Imām `Alī ibn Husayn (a.s.)
al-Khisal, p. 566, no. 1; Mizan ul Hikmah, page No. 128
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن تَطَوَّلَ على أخِيهِ في غِيبةٍ سَمِعَها فيهِ في مَجلِسٍ فَرَدَّها عَنهُ، رَدَّ اللّه‏ُ عَنهُ ألفَ بابٍ مِن السُّوءِ فِي الدنيا والآخِرَةِ
Whoever does a good service to his fellow brother by deterring people from talking behind his back in a gathering where he hears them backbiting him, Allah will repel from him a thousand types of evil in this world as well as in the Hereafter.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Saduq, p. 350; Mizan ul Hikmah, page No. 128
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن اُغتِيبَ عِندَهُ أخوهُ المسلمُ، فاستَطاعَ نَصرَهُ فلم يَنصُرْهُ، خَذَلَهُ اللّه‏ُ فِي الدنيا والآخِرَةِ
He in whose presence a fellow Muslim brother is talked about behind his back, and who does not defend him despite having the ability to do so, Allah disgraces him in this world as well as in the Hereafter.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Faqih, v. 4, p. 372; Mizan ul Hikmah, page No. 129
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ـ وقد سُئلَ عن كَفّارَةِ الاغتِيابِ ـ: تَستَغفِرُ اللّه‏َ لِمَنِ اغتَبتَهُ كُلَّما ذَكَرتَهُ
Holy Prophet Muhammad al Mustafā (s.a.w.w.) was asked about the penance for backbiting, to which he replied, ‘You must seek Allah’s forgiveness on behalf of the one you have talked about every time you remember him.’
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 357, no. 4; Mizan ul Hikmah, page No. 129
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : لا تَخُنْ مَن خانَكَ فتكونَ مِثلَهُ
Do not betray the one who betrays you lest you be like him.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 103, p. 175, no. 3] ; Mizan ul Hikmah, page No. 142
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : لَيسَ مِنّا مَن خَانَ بالأمانَةِ
The one who betrays his trust is not from us.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 75, p. 172, no. 14] ; Mizan ul Hikmah, page No. 143
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الخِيانَةُ رأسُ النِّفاقِ
Betrayal is the fountainhead of hypocrisy.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 969; Mizan ul Hikmah, page No. 143
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : يُجبَلُ المؤمنُ على كُلِّ طَبيعةٍ إلّا الخِيانَةَ والكَذِبَ.
The believer is naturally disposed to all the traits except betrayal and lying.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Ikhtisas, p. 231; Mizan ul Hikmah, page No. 143
عن مُعاويةَ بنِ عمّارٍ : قلت لأبي عبداللّه‏ (عَلَيهِ الّسَلامُ) : الرّجُلُ يكونُ لِي علَيهِ الحقُّ فيَجْحَدُنِيهِ ثُمَّ يَسْتَودِعُني مالاً ، ألِيَ أنْ آخُذَ مالِي عِندَهُ ؟ قال : لا ، هذهِ خِيانَةٌ
Mu’awiyah b. `Ammar narrated, ‘I asked Imam al-Sadiq (AS), ‘If I entrust some money with a man and he denies that I entrusted him with anything, and then he [in the future] entrusts me with money, can I keep that money [to make up for the money that he took from me]? Imam al-Sadiq (AS) replied, ‘No, that is betrayal.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Nur al-Thaqalayn, v. 2, p. 144, no. 68; Mizan ul Hikmah, page No. 143
عن أبي ثُمامَةَ : دخَلْتُ على أبي جعفر (عَلَيهِ الّسَلامُ) وقلتُ لَه : جُعِلتُ فِداكَ ، إنّي رجُلٌ اُريدُ أنْ اُلازِمَ مكّةَ وعلَيَّ دَينٌ للمُرجِئةِ ، فمَا تقولُ ؟ قالَ : ارجِعْ إلى مُؤدّى دَينِكَ وانظُرْ أنْ تَلقى اللّه‏َ تَعالى ولَيسَ علَيكَ دَينٌ ، فإنّ المؤمنَ لا يَخونُ
Abu Thumama narrated: ‘I came to Imam al-Sadiq (AS) and said to him, ‘May I be your ransom! I am a man who wishes to go to Makkah but I have an overdue debt so can you please advise me?’ The Imam (AS) replied, ‘Pay your debt and focus on meeting your Lord without any debt on your shoulders, for verily a believer does not betray [his trust].’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Ellal al-Shara’ie, p. 528, no. 7; Mizan ul Hikmah, page No. 143
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : إفْشاءُ سِرِّ أخيكَ خِيانَةٌ ، فاجتَنِبْ ذلكَ
Disclosing the secret of your brother is betrayal, so keep away from that.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 89, no. 3; Mizan ul Hikmah, page No. 144
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : أمّا علاَمةُ الخائنِ فأربَعةٌ: عِصْيانُ الرّحمانِ ، وأذى الجِيرانِ ، وبُغْضُ الأقْرانِ ، والقُرْبُ إلى الطُّغْيانِ
As for the signs of the betrayer, there are four: disobedience to the All-Beneficent, disturbance to neighbours, loathing his associates, and being close to tyranny and oppression
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Mizan ul Hikmah, page No. 144
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الخائنُ مَن شَغَلَ نفسَهُ بغَيرِ نَفْسِهِ ، وكانَ يَومُهُ شَرّاً مِن أمْسِهِ.
The betrayer is the one who busies himself with [the affairs of] others and his today is worse than his yesterday.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2013; Mizan ul Hikmah, page No. 144
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : أيـُّما رجُلٍ مِن أصْحابِنا اسْتَعانَ بهِ رجُلٌ من إخْوانِهِ في حاجَةٍ ، فلَم يُبالِغْ فيها بكُلِّ جُهْدِه ، فقد خانَ اللّه‏َ ورسولَهُ والمؤمنينَ
Whoever from among our companions seeks assistance from one of his brothers, who does not exercise his full efforts [in trying to help him], then he has betrayed Allah and His messenger and the believers.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 75, p. 175, no. 7; Mizan ul Hikmah, page No. 144
الإمامُ الجوادُ (عَلَيهِ الّسَلامُ) : كَفى بالمَرءِ خِيانَةً أنْ يكونَ أميناً للخَوَنَةِ
It is sufficient for someone to be classified as a betrayer if he is the trustee of a disloyal person.
Imām Muhammad al-Taqī (a.s.)
Bihar al-Anwar, v. 78, p. 364, no. 4; Mizan ul Hikmah, page No. 144
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : غايَةُ الخِيانَةِ خِيانَةُ الخِلِّ الوَدودِ ، ونَقْضُ الْعُهُودِ
The peak of betrayal is disloyalty to a beloved friend and the breaking of vows.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6374; Mizan ul Hikmah, page No. 144
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : من أفْحَشِ الخِيانَةِ خِيانَةُ الوَدائعِ
One of the worst forms of betrayal is being disloyal with things entrusted in one’s possession.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 931; Mizan ul Hikmah, page No. 144
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إنّ أعْظَمَ الخِيانَةِ خيانَةُ الاُمّةِ (الأمَنةِ) ، وأفْظَعَ الغِشِّ غِشُّ الأئمّةِ
Verily the worst betrayal is the betrayal of the [religious] community, and the most repulsive deceit is that of the leaders
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 26; Mizan ul Hikmah, page No. 145
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لَولا أن أشُقَّ على اُمَّتي لأَمَرتُهُم بِالسِّواكِ مَع كُلِّ صلاةٍ
If it were not for the fact that it would inconvenience my community, I would have commanded them to brush their teeth before every prayer.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 3, p. 22, no. 1; Mizan ul Hikmah, page No. 163
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ـ أيضا ـ: يا عليُّ ، علَيكَ بالسِّواكِ ، وإن استَطَعتَ أن لا تُقِلَّ مِنهُ فافعَلْ ، فإنَّ كُلَّ صلاةٍ تُصَلِّيها بالسِّواكِ تَفضُلُ على التي تُصَلِّيها بغَيرِ سِواكٍ أربَعينَ يَوماً
The Prophet (SAWA) also said in his advice to Imam Ali (AS), 'O Ali, you must brush your teeth as frequently as possible, for verily a single prayer that you perform after having brushed your teeth is better than forty days worth of prayers performed without doing so.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 76, p. 137, no. 48; Mizan ul Hikmah, page No. 163
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مازالَ جَبرئيلُ يُوصِيني بالسِّواكِ حتّى ظَنَنتُ أ نّهُ سَيَجعَلُهُ فَريضَةً .
Gabriel continuously advises me about brushing teeth, that I really thought he would lay it down as an obligation.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 76, p. 126, no. 2; Mizan ul Hikmah, page No. 164
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لَمّا سُئلَ: أتَرى هذا الخَلقَ كُلَّهُ مِنَ الناسِ ؟ ـ: فقالَ: ألْقِ مِنهُمُ التارِكَ للسِّواكِ
was once asked, 'Do you consider all of these people as being real human beings [true to their nature]?' to which he replied, 'Exclude from them the one who does not brush his teeth, …
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, p. 128, no. 11; Mizan ul Hikmah, page No. 164
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): السِّواكُ يَزِيدُ الرَّجُلَ فَصاحَةً
Brushing one's teeth increases one's articulacy.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, p. 135, no. 48; Mizan ul Hikmah, page No. 164
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): في السِّواكِ اثنَتا عَشرَةَ خَصلَةً: هُو مِنَ السُّنَّةِ ، و مَطهَرَةٌ لِلفَمِ ، ومَجلاةٌ لِلبَصَرِ ، ويُرضِي الرحمنَ ، ويُبَيِّضُ الأسنانَ ، ويَذهَبُ بِالحَفرِ ، ويَشُدُّ اللِّثَّةَ ، ويُشَهِّي الطَّعامَ ، ويَذهَبُ بِالبَلغَمِ ، ويَزيدُ فيالحِفظِ ، ويُضاعَفُ بهِ الحَسَناتُ ، وتَفرَحُ بهِ المَلائكةُ
There are twelve distinctive features to brushing one's teeth: it is a recommended prophetic practice, it purifies one's mouth, brightens one's eyesight, pleases the Beneficent Lord, whitens the teeth, does away with wretchedness, strengthens one's gums, whets one's appetite for food, takes away phlegm, improves one's memory, multiplies one's rewards for good deeds, and gives pleasure to the angels.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Khisal, p. 481, no. 53; Mizan ul Hikmah, page No. 164
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): علَيكُم بالسِّواكِ ؛ فإنّهُ يُذهِبُ وَسوَسَةَ الصَّدرِ
You must brush your teeth for it removes whisperings of the heart.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 76, p. 139, no. 52; Mizan ul Hikmah, page No. 164
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): السِّواكُ يَجلُو البَصَرَ ، ويُنبِتُ الشَّعرَ ، ويَذهَبُ بِالدَّمعَةِ
Brushing one's teeth brightens the eyesight, increases hair growth, and removes the tendency for frequent weeping.
Imām Alī ibn Mūsā al-Rezā (a.s.)
Bihar al-Anwar, p. 137, no. 48; Mizan ul Hikmah, page No. 164
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): اِستاكُوا عَرضاً ولا تَستاكُوا طُولاً
Brush your teeth in a horizontal manner and not in a vertical manner.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Da`awat, p. 161, no. 445; Mizan ul Hikmah, page No. 165
كان النبيُّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) إذا استاكَ استاكَ عَرضاً، وكانَ يَستاكُ كُلَّ لَيلَةٍ ثلاثَ مَرّاتٍ: مَرَّةً قَبلَ نَومِهِ ، ومَرَّةً إذا قامَ مِن نَومِهِ إلى وِردِهِ ، ومَرَّةً قَبلَ خُروجِهِ إلى صلاةِ الصُّبحِ ، وكانَ يَستاكُ بالأراكِ أمَرَهُ بذلك جَبرَئيلُ
It is narrated in Bihar al-Anwar that the Prophet (SAWA) used to brush in a horizontal manner whenever he brushed his teeth, and that he would brush his teeth thrice every night: once before going to bed, once when he would wake up for his night worship, and once before going out to perform the dawn prayer. He used to brush with twigs of Arak (a thorny kind of tree) which the archangel Gabriel had told him to do.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 76, p. 135, no. 47; Mizan ul Hikmah, page No. 165
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): إنّ السِّواكَ في السَّحَرِ قَبلَ الوُضُوءِ مِنَ السُّنَّةِ
Verily brushing one's teeth at dawn before performing the ablution is part of recommended prophetic practice.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Faqih, v. 1, p. 480, no. 1390; Mizan ul Hikmah, page No. 165
الخضرُ (عَلَيهِ الّسَلامُ) ـ في وَصِيَّتِهِ لِموسى (عَلَيهِ الّسَلامُ) ـ: يَابنَ عِمرانَ، لا تُعَيِّرَنَّ أحَداً بِخَطيئَةٍ، وَابكِ عَلى خَطيئَتِكَ
Prophet al Khizr (a.s) in his advice to Prophet Musa (A.S.) said, ‘O son of `AImran, do not ever condemn somebody for a mistake, and cry over your own mistake [instead].’
Prophet al Khizr (a.s.)
Qasas al-Anbiya’ li al-Rawandi, p. 157, no. 171; Mizan ul Hikmah, page No. 207
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن عَيَّرَ أخاهُ بِذَنبٍ قَد تابَ مِنهُ لَم يَمُتْ حَتّى يَعمَلَهُ
The one who condemns a fellow brother for a sin that he has already repented for will not die before committing it himself.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 1, p. 113; Mizan ul Hikmah, page No. 207
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن أذاعَ فاحِشَةً كانَ كمُبتَدِئها، ومَن عَيَّرَ مُؤمِناً بِشَيءٍ لَم يَمُتْ حَتّى يَركَبَهُ
The one who exposes someone’ s monstrous deed is as the one who initiated it, and the one who condemns a believer for something will not die before becoming guilty of it himself.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 356, no. 2; Mizan ul Hikmah, page No. 207
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إذا زَنَت خادِمُ أحَدِكُم فَلْيَجلِدْها الحَدَّ ولا يُعَيِّرْها
If one of your servants commits adultery, lash her with the prescribed punishment but do not shame her.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 1, p. 57; Mizan ul Hikmah, page No. 207
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إن عَـيَّرَكَ أخـوكَ المُسلِمُ بِما يَعلَمُ فيكَ فَلا تُعَيِّرْهُ بِما تَعلَمُ فيهِ؛يَكونُ لَكَ أجراً وعَلَيهِ إثماً
If your Muslim brother condemns you for whatever he knows about you, then do not condemn him back for whatever you know about him. You will have a reward whereas he will carry a sin.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 2, p. 155; Mizan ul Hikmah, page No. 208
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): ما مِن إنسانٍ يَطعَنُ في عَينِ مُؤمِنٍ إلّا ماتَ بِشَرِّ ميتَةٍ، وكانَ قَمِنا أن لا يَرجِعَ إلى خَير
Anybody who discredits a believer’ s self-esteem will die an evil death, and he becomes deserving of never again returning to a good end.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 2, p. 361, no. 9; Mizan ul Hikmah, page No. 208
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن أ نَّبَ مُؤمِناً أ نَّبَهُ اللّه‏ُ فِي الدّنيا والآخِرَةِ .
He who reviles a believer will be reviled by Allah in both this world and the Hereafter.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 356, no. 1; Mizan ul Hikmah, page No. 208
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لا تُبدي الشَّماتَةَ لِأخيكَ فيَرحَمَهُ اللّه‏ُ ويُصَيِّرَها بِكَ . مَن شَمَتَ بِمُصيبَةٍ نَزَلَت بِأخيهِ لَم يَخرُجْ مِنَ الدّنيا حَتّى يُفتَتَنَ
Do not express malicious gloating at your brother [for a sin or misfortune] for Allah will have mercy on him as a result and make it befall you instead.’ He also said, ‘He who gloats over an affliction that has befallen his brother will not leave this world until he has been tried similarly.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 359, no. 1; Mizan ul Hikmah, page No. 208
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن عَزّى مُصاباً كانَ لَهُ مِثلُ أجرِهِ
Whoever condoles with a grief-stricken person receives the same reward as him [The reward of the grief-stricken is for their endurance of their pain (ed.)].
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 82, p. 94, no. 46; Mizan ul Hikmah, page No. 209
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن عَزَّى الثَّكلى أظَلَّهُ اللّه‏ُ في ظِلِّ عَرشِهِ يَومَ لا ظِلَّ إلّا ظِلُّهُ
Whoever condoles with a mother bereaved of her child will be shaded by Allah by the shade of His Throne on the Day when no other shade will avail.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Kafi, v. 3, p. 227, no. 3; Mizan ul Hikmah, page No. 209
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): كَفاكَ مِنَ التَّعزِيَةِ بأن يَراكَ صاحِبُ المُصيبَةِ
The minimum condolence required of you is that the bereaved one sees you present.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Faqih, v. 1, p. 174, no. 505; Mizan ul Hikmah, page No. 209
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كانَ رَسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) إذا عَزّى قالَ: آجَرَكُمُ اللّه‏ُ ورَحِمَكُم ، وإذا هَنَّأ قالَ: بارَكَ اللّه‏ُ لَكُم وبارَكَ عَلَيكُم
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) narrated that when the Prophet (SAWA) gave condolences, he would say, ‘May Allah recompense you and have mercy on you’ , and that when he gave congratulations, he would say, ‘May Allah bless you and send blessings on you.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Musakkin al-Fu’ad, p. 108; Mizan ul Hikmah, page No. 209
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ) ـ في تَعزِيَتِهِ لِلحَسَنِ بنِ سَهلٍ ـ: التَّهنِئَةُ بِآجِلِ الثَّوابِ أولى مِن التَّعزِيَةِ عَلى عاجِلِ المُصيبَةِ
Imām Alī ibn Mūsā al-Rezā (a.s.) when giving condolences to al-Hasan b. Sahl, ‘Congratulating someone for the reward that is in store for them is more appropriate than condoling them for a transient affliction.’
Imām Alī ibn Mūsā al-Rezā (a.s.)
Bihar al-Anwar, v. 78, p. 353, no. 9; Mizan ul Hikmah, page No. 209
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الاستِشارةُ عَينُ الهِدايَةِ ، وقد خاطَرَ مَنِ استَغنى بِرَأيِهِ
Seeking to consult someone [in one’s affairs] is guidance in itself, and the one who suffices himself with his own opinion endangers himself.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 211; Mizan ul Hikmah, page No. 220
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا ظَهِيرَ كالمُشاوَرَةِ
There is no better support than good counsel.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying no. 54; Mizan ul Hikmah, page No. 220
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّما حُضَّ على المُشاوَرَةِ لأنّ رَأيَ المُشيرِ صِرْفٌ ، ورَأيَ المُستَشِيرِ مَشُوبٌ بالهَوى
Seeking counsel has been highly emphasised because the opinion of the counselor is unadulterated whereas the opinion of the one seeking counsel is polluted with his own whims.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3908; Mizan ul Hikmah, page No. 220
4ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ـ للامام عليّ (عَلَيهِ الّسَلامُ) ـ: يا عليُّ ، لا تُشاوِرْ جَباناً فإنّهُ يُضَيِّقُ علَيكَ المَخرَجَ ، ولا تُشاوِرِ البَخيلَ فإنّهُ يَقْصُرُ بكَ عن غايَتِكَ ، ولا تُشاوِرْ حَريصاً فإنّهُ يُزَيِّنُ لكَ شَرَها
O Ali, do not seek counsel from a coward for verily he will confine the way out for you, nor from the miser for verily he will hold you back from your goal, and nor from the covetous one for verily he will make greediness fair-seeming to you.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Ellal al-Shara’ie, p. 559, no. 1; Mizan ul Hikmah, page No. 221
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا تَستَشِرِ الكَذّابَ ؛ فإنّهُ كالسَّرابِ: يُقَرِّبُ علَيكَ البَعيدَ ويُبَعِّدُ علَيكَ‏القَريبَ
Do not seek counsel from a liar for verily he is like a mirage – he makes that which is far appear near, and he makes that which is near appear far.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10351; Mizan ul Hikmah, page No. 221
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنّ المَشورَةَ لا تكونُ إلّا بِحُدُودِها الأربَعةِ ... فأوَّلُها أن يكونَ الذي تُشاوِرُهُ عاقِلاً ، والثانيةُ أن يَكونَ حُرّاً مُتَدَيِّناً، والثالثةُ أن يكونَ صَديقاً مُواخِياً، والرابعةُ أن تُطلِعَه على سِرِّكَ فَيكونَ عِلمُهُ بهِ كَعِلمِكَ ثُمّ يُسِرَّ ذلكَ ويَكتُمَهُ
Counsel should only be sought whilst fulfilling its four terms. Firstly that the one whose counsel you seek must be a man of intellect. Secondly that he must be a free and religious man. Thirdly, he must be brotherly and friendly, and fourthly that when you disclose your secret to him whereby he knows as much about it as you do, he would keep your secret and guard it well.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Makarim al- Akhlaq, v. 2, p. 98, no. 2280; Mizan ul Hikmah, page No. 221
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): حَقُّ المُستَشيرِ إنْ عَلِمتَ أنَّ لَهُ رَأياً أشَرتَ علَيهِ ، وإن لَم تَعلَمْ أرشَدتَهُ إلى مَن يَعلَمُ
The right of the one who seeks your counsel is that you point him in the right direction if you know that he is inclined towards a certain opinion, and if you do not know [which way to point out], then you must guide him to someone who does
Imām `Alī ibn Husayn (a.s.)
al-Khisal, p. 570, no. 1; Mizan ul Hikmah, page No. 222
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَنِ استَشارَ أخاهُ فَلَم يَنصَحْهُ مَحْضَ الرَّأيِ سَلَبَهُ اللّه‏ُ رَأيَهُ
Whoever seeks counsel from a fellow brother who refuses to advise him with even an opinion either way, Allah wrests him of his opinion.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Mahasin, v. 2, p. 438, no. 2521; Mizan ul Hikmah, page No. 222
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مِن كتابٍ لَهُ إلى معاويةَ : إنّما الشُّورى لِلمُهاجِرِينَ والأنصارِ ، فإنِ اجتَمَعُوا على رَجُلٍ وسَمَّوهُ إماما كانَ ذلكَ للّه‏ِ رِضا
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) said in a letter that he wrote to Muawiya, ‘…rather counsel is confined to the muhajirun and the ansar [muhajirun – early Muslims who migrated from Mecca to Medina with the Prophet (ed.) ansar – Medinan Muslims who helped the Meccan Muslim migrants settle in Medina (ed.) ]. If they agree on an individual and take him to be their leader, it will be deemed to mean Allah’s pleasure.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 6; Mizan ul Hikmah, page No. 222
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا تَكُفُّوا عَن مَقالَةٍ بِحَقٍّ ، أو مَشورَةٍ بِعَدلٍ ؛ فإنّي لَستُ في نَفسِي بِفَوقِ أن اُخطِئَ ، ولا آمَنُ ذلكَ مِن فِعلي ، إلاّ أن يَكفِيَ اللّه‏ُ مِن نَفسِي ما هُو أملَكُ بهِ مِنّي
Do not desist from speaking the truth, nor from offering your counsel with fairness, for verily I do not regard myself above erring, nor do I consider myself immune from erring in my actions. It is only that Allah makes up for my shortcomings and helps me avoid errors in all these matters wherein He is more powerful than I.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 216; Mizan ul Hikmah, page No. 222
الإمامُ الحسنُ (عَلَيهِ الّسَلامُ) مِن ‏مُعاهَدَتِهِ مَعَ معاويةَ : ليسَ لِمُعاويةَ بنِ أبي سُفيانَ أن يَعهَدَ إلى أحَدٍ مِن بَعدِهِ عَهدا ، بَل يكونُ الأمرُ مِن بَعدِهِ شُورى بَينَ المسلمينَ
Muawiya b. Abi Sufyan has no right to delegate anybody after him to power. Rather the matter will be for the Muslims to decide in counsel amongst themselves.
Imām Husayn ibn ‘Alī ibn Abī Ṭālib (a.s.)
Bihar al-Anwar, v. 44, p. 65, no. 13; Mizan ul Hikmah, page No. 222
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ وقد سُئلَ عنِ الحِرصِ : ما هُو ؟ ـ : هُو طَلَبُ القَليلِ بإضاعَةِ الكَثيرِ
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) when asked about covetousness, said, ‘It is the desire for something little through the loss of a lot.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 73, p. 167, no. 31; Mizan ul Hikmah, page No. 228
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الحِرْصُ عَناءٌ مُؤبَّدٌ.
Covetousness is a terminal [source of] distress.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 982; Mizan ul Hikmah, page No. 228
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الحِرصُ يُزْري بالمُرُوَّةِ
Covetousness stains one’s gallantry.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1107; Mizan ul Hikmah, page No. 228
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الحِرصُ مَطِيَّةُ التَّعَبِ
Covetousness is the mount of pains.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 280; Mizan ul Hikmah, page No. 228
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ وقد سُئلَ : أيُّ ذُلٍّ أذَلُّ ـ : الحِرصُ على الدُّنيا
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) when asked, ‘Which is the worst humility?’, said, ‘Coveting the world.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Amali al-Saduq, p. 322, no. 4; Mizan ul Hikmah, page No. 228
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الحَريصُ أسِيرُ مَهانَةٍ لا يُفَكُّ أسْـرُهُ
The covetous is a captive of a lowliness whose captivity is never-ending.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1370; Mizan ul Hikmah, page No. 228
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الرِّزقُ مَقْسومٌ ، الحَريصُ مَحْرومٌ
Sustenance is allotted, and the covetous is denied.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 96; Mizan ul Hikmah, page No. 229
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الحَريصُ ‏فَقيرٌ ولو مَلَكَ الدُّنيا بحَذافيرِها
The covetous one is poor even if he owns the whole world.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1753; Mizan ul Hikmah, page No. 229
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَن حَرَصَ شَقِي وتَعَنّى
The one who covets is wretched and miserable.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 7723; Mizan ul Hikmah, page No. 229
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الحَريصُ لا يَكْتَفي
The covetous one is never satiated.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 365; Mizan ul Hikmah, page No. 229
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الحِرصُ لا يَزيدُ في الرِّزقِ ، ولكنْ يُذِلُّ القَدْرَ
Covetousness does not increase sustenance, but rather it degrades its worth.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1877; Mizan ul Hikmah, page No. 229
الإمامُ الحسينُ (عَلَيهِ الّسَلامُ) : لَيست العِفَّةُ بِمانِعَةٍ رِزْقاً ، ولا الحِرصُ بجالِبٍ فَضْلاً ، وإنَّ الرِّزقَ مَقْسومٌ والأجَلَ مَحتومٌ ، واسْتِعمالُ الحِرصِ طَالبُ المَأْثَمِ
Self-restraint does not prevent [the descent of] sustenance, nor does covetousness attract any surplus [sustenance]; for indeed sustenance is allotted, and death is certain, and covetousness is only asking for sin.
Imām Husayn ibn ‘Alī ibn Abī Ṭālib (a.s.)
A`alam al-Din, no. 428; Mizan ul Hikmah, page No. 229
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) : مَثَلُ الحَريصِ على الدُّنيا مَثَلُ دُودَةِ القَزِّ : كُلَّما ازْدادَتْ مِن القَزِّ على نَفْسِها لَفّاً كانَ أبْعَدَ لَها مِن الخُروجِ ، حتّى تَموتَ غَمّاً.
The similitude of the one who covets this world is as the caterpillar: the more silk it spins around itself, the harder it makes its exit for itself, until it dies of grief.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 2, p. 316, no. 7; Mizan ul Hikmah, page No. 229
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : كانَ أميرُ المؤمنينَ صلواتُ اللّه‏ِ علَيهِ يقولُ : ابنَ آدمَ ، إنْ كُنتَ تُريدُ مِن الدُّنيا ما يَكْفيكَ فإنَّ أيْسَرَ ما فيها يَكْفيكَ ، وإنْ كُنتَ إنَّما تُريدُ ما لا يَكْفيكَ فإنَّ كُلَّ ما فيها لا يَكْفيكَ
The Commander of the Faithful, blessings of Allah be upon him, used to say, ‘O son of Adam! If only you sought from the world enough to satisfy your needs, indeed the very least from it would be enough to satisfy your needs. But if instead you desire more than your needs, then truly everything that it contains will not suffice you.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, p. 138, no. 6; Mizan ul Hikmah, page No. 230
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : اعْلَمْ يا عليُّ ، أنّ الجُبْنَ والبُخْلَ والحِرْصَ غَريزَةٌ واحِدَةٌ ، يَجْمَعُها سُوءُ الظَّنِّ
Know O Ali, that cowardice, miserliness, and covetousness are all a single disposition, brought together through entertaining a low opinion [of Allah].
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Ellal al-Shara’ie, p. 559, no. 1; Mizan ul Hikmah, page No. 230
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : اعْلَمْ يا عليُّ ، أنّ الجُبْنَ والبُخْلَ والحِرْصَ غَريزَةٌ واحِدَةٌ ، يَجْمَعُها سُوءُ الظَّنِّ
Know O Ali, that cowardice, miserliness, and covetousness are all a single disposition, brought together through entertaining a low opinion [of Allah].
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Ellal al-Shara’ie, p. 559, no. 1; Mizan ul Hikmah, page No. 230
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : على الشَّكِّ وقِلَّةِ الثِّقَةِ باللّه‏ِ ، مَبْنى الحِرصِ والشُّحِّ
Covetousness and meanness are founded on doubt and lack of trust in Allah.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6195; Mizan ul Hikmah, page No. 230
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : شِدَّةُ الحِرصِ مِن قُوَّةِ الشَّرَهِ وضَعْفِ الدِّينِ
Intense covetousness arises from ardent gluttony and weakness of faith.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5772; Mizan ul Hikmah, page No. 230
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الجُبنُ مَنْقَصةٌ
Cowardice is a defect.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 3; Mizan ul Hikmah, page No. 230
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الجُبنُ والحِرصُ والبُخلُ غرائزُ سُوءٍ يَجمعُها سُوءُ الظَّنِّ باللّه‏ِ سبحانَهُ
Cowardice, greed, and miserliness are vile traits that come together as a result of distrust in Allah.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1837; Mizan ul Hikmah, page No. 231
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): احْذَروا الجُبنَ؛ فإنَّهُ عارٌ ومَنْقَصةٌ
Beware of cowardice, for it is a [source of] shame and a defect.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2582; Mizan ul Hikmah, page No. 231
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): شِدّةُ الجُبنِ مِن عَجْزِ النَّفْسِ وضَعفِ اليقينِ
Sheer cowardice ensues from the impotence of the soul and the weakness of conviction.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5773; Mizan ul Hikmah, page No. 231
الإمامُ الحسنُ (عَلَيهِ الّسَلامُ) ـ وقد سُئلَ عن الجُبن ـ: الجُرأةُ على الصَّديقِ، والنُّكُولُ عَن العَدُوِّ
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.) when asked about cowardice, replied, ‘[It is] aggressiveness with one’s friends, and flight from one’s enemy.’
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.)
Tuhaf al-`Uqoul, no. 225; Mizan ul Hikmah, page No. 231
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا يَحِلُّ للجَبانِ أنْ يَغْزوَ لأنّهُ يَنْهَزمُ سريعاً، ولكنْ لِيَنْظُرْ ما كانَ يُريدُ أنْ يَغْزوَ بهِ فليُجَهِّزْ بهِ غيرَهُ؛ فإنَّ لَهُ مِثلَ أجرِهِ ولا يَنْقصُ مِن أجرِهِ شيءٌ
A coward is not allowed to participate in a campaign, because he would flee fast. However, he must take whatever he was going to use for the conquest [i.e. weaponry] and give it to someone else. Thus, he will have the same reward, without decrease in the reward of the other thereof.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 100, p. 49, no. 16; Mizan ul Hikmah, page No. 231
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): التَّقَلُّلُ ولا التَّذَلُّلُ.
Make do with little rather than disgracing yourself [by begging].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 362; Mizan ul Hikmah, page No. 245
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): المَنِيَّةُ ولا الدَّنِيَّةُ ، والتَّقَلُّلُ ولا التَوَسُّلُ
Death is preferable over a life of disgrace. Frugal living is preferable over begging from others.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 396; Mizan ul Hikmah, page No. 246
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ساعَةُ ذُلٍّ لا تَفِي بِعِزِّ الدَّهرِ
A lifetime of honour can never compensate for an hour of disgrace.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5580; Mizan ul Hikmah, page No. 246
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ في مُناجاتِهِ ـ: اللّهُمَّ اجعَل نَفسِي أوَّلَ كريمَةٍ تَنتَزِعُها مِن كرائمِي ، وأوَّلَ وَديعَةٍ تَرتَجِعُها مِن وَدائعِ نِعَمِكَ عِندي
O Allah! Let my soul be the first of those precious objects that you will wrest from me, and the first thing to be reclaimed out of all Your bounties held in trust with me.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 215; Mizan ul Hikmah, page No. 246
قالَ الإمامُ الحسينُ (عَلَيهِ الّسَلامُ): مَوتٌ في عِزٍّ خَيرٌ مِن حياةٍ في ذُلٍّ . وأنشَأ (عَلَيهِ الّسَلامُ) في يَومِ قَتلِهِ: الموتُ خيرٌ من رُكُوبِ العارِ والعارُ أولى من دُخُولِ النارِ واللّه‏ِ ما هذا وهذا جاري
Death with dignity is better than living with disgrace', and articulated the following couplet on the day he was martyred: ‘Death is better than embarking on (a life of) indignity [lit. 'embarking on a bare backed horse' (ed.)] And indignity is preferable over plunging into the Fire.’
Imām Husayn ibn ‘Alī ibn Abī Ṭālib (a.s.)
Bihar al-Anwar, v. 44, p. 192, no. 4; Mizan ul Hikmah, page No. 246
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن أقَرَّ بالذُّلِّ طائعاً فَلَيسَ مِنّا أهلَ البيتِ
Whoever succumbs to degrading himself is not considered from among us, the ahl al-bayt.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tuhaf al-`Uqoul, no. 58; Mizan ul Hikmah, page No. 246
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ تَبارَكَ وتعالى فَوَّضَ إلى المؤمنِ كُلَّ شيءٍ إلّا إذلالَ نَفسِهِ.
Verily Allah, Blessed and most High, has placed everything at the disposal of the believer except that which brings disgrace upon him
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 5, p. 63, no. 3; Mizan ul Hikmah, page No. 246
عن داوود الرَّقّي: سمعتُ أبا عبدِاللّه‏ِ (عَلَيهِ الّسَلامُ) يقولُ: لا يَنبَغي للمؤمنِ أن يُذِلَّ نفسَهُ ، قيلَ لَهُ: وكيفَ يُذِلُّ نَفسَهُ ؟ قالَ: يَتَعَرَّضُ لِما لايُطيقُ فَيُذِلُّها.
A believer must never disgrace himself.’ When asked by someone how this disgrace comes about, he replied, 'By going out of his way to obtain that which is beyond his control, he ends up disgracing himself.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Mishkat al-Anwar, no. 245; Mizan ul Hikmah, page No. 247
الإمامُ عليٌّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أذَلُّ الناسِ مَن أهانَ الناسَ
The most disgraceful of people is he who humiliates others.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 44, p. 142, no. 2; Mizan ul Hikmah, page No. 247
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الناسُ مِن خَوفِ الذُّلِّ مُتَعَجِّلُو الذُّلِّ
People, in their effort to avoid disgrace, rush headlong into it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2172; Mizan ul Hikmah, page No. 247
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): رَضِيَ بِالذُّلِّ مَن كَشَفَ عن ضُرِّهِ
He who discloses his shortcomings to others resigns himself to disgrace.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tuhaf al-`Uqoul, no. 201; Mizan ul Hikmah, page No. 247
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): لا ذُلَّ كَذُلِّ الطَّمَعِ
There is no disgrace worse than that of greed.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Tuhaf al-`Uqoul, no. 286; Mizan ul Hikmah, page No. 247
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن أحَبَّ الحياةَ ذَلَّ .
He who loves life is bound to face disgrace.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Khisal, p. 110, no. 120; Mizan ul Hikmah, page No. 248
وفي نَقلٍ: شَكا إلى أبي عَبدِ اللّه‏ِ (عَلَيهِ الّسَلامُ) رجُلٌ جارَهُ فَقالَ: اِصبِرْ عَليهِ، فقالَ: يَنسُبُنِي الناسُ إلى الذُّلِّ، فقالَ: إنّما الذليلُ مَن ظَلَمَ
Someone once came to one of the Imams (AS) complaining about a man who was wronging him. The Imam (AS) replied, 'Be patient with him.’ The man retorted, 'But people are taking me for a disgraced fool.’ The Imam replied, 'The disgraced one is actually the one who wrongs others.’
Infallible Imam (a.s)
Bihar al-Anwar, v. 46, p. 205, no. 78; Mizan ul Hikmah, page No. 248
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): البَلاغةُ ما سَهُلَ على المَنطِقِ وخَفَّ على الفِطْنَةِ
Eloquence is that which is easy [for the speaker] to pronounce and light on the [listener’s] intellect.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1881; Mizan ul Hikmah, page No. 257
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): البَلاغةُ أنْ تُجِيبَ فلا تُبْطئَ، وتُصِيبَ فلا تُخْطئَ
Eloquence is to answer without delay, and to be correct without mistakes.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2150; Mizan ul Hikmah, page No. 257
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): قد يُكْتَفى مِن البَلاغةِ بالإيجازِ.
Brevity may suffice in accomplishing eloquence.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6666; Mizan ul Hikmah, page No. 257
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لَيسَتِ البَلاغَةُ بحِدَّةِ اللِّسانِ ولا بِكَثْرةِ الهَذَيانِ، ولكنَّها إصابةُ المَعنى وقَصْدُ الحُجّةِ
Eloquence is not exemplified by the sharpness of the tongue, nor through excess babbling; rather it is through capturing the intended meaning and aiming at the proof.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tuhaf al-`Uqoul, no. 312; Mizan ul Hikmah, page No. 257
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): ثلاثةٌ فيهِنَّ البَلاغةُ: التّقَرُّبُ مِن‏معنى البُغْيةِ، والتَّبَعُّدُ مِن حَشْوِ الكلامِ، والدَّلالةُ بالقليلِ على الكثيرِ
Eloquence lies in three things: coming close to the intended meaning, avoiding waffling, and communicating more meaning in fewer words.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tuhaf al-`Uqoul, no. 317; Mizan ul Hikmah, page No. 258
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أبلَغُ البَلاغةِ ما سَهُلَ في الصَّوابِ مَجازُهُ وحَسُنَ إيجازُهُ .
The most expressive eloquence lies in that which is metaphorically correct and easy to grasp, and that which is pleasantly brief.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3307; Mizan ul Hikmah, page No. 258
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أحسَنُ الكلامِ ما زانَهُ حُسْنُ‏النِّظامِ، وفَهِمَهُ الخاصُّ والعامُّ.
The best speech is that which is decorated by a pleasant structure and is understood by the elite as well as the laymen.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3304; Mizan ul Hikmah, page No. 258
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ في قولِهِ تعالى نحنُ قَسَمنا بينهم معيشَتهم ـ أخبرَنا سبحانَه أنَّ الإجارةَ أحدُ مَعايشِ الخَلْقِ ، إذ خالفَ بحكمتِهِ بينَ هِمَمِهم وإرادتهِم وسائرِ حالاتِهم ، وجعلَ ذلكَ قِواما لِمَعايِشِ الخَلْقِ ، وهُو الرّجُلُ يَستأجِرُ الرّجُلَ ... ولو كانَ الرّجُلُ منّا يُضْطَرُّ إلى أن يكونَ بَنّاءً لنفسهِ أو نَجّارا أو صانعا في شيءٍ مِن جميعِ أنواعِ‏الصَّنائعِ لنفسِهِ ... ما استقامَتْ أحوالُ العالَمِ بتلكَ ، ولا اتّسعُوا لَه ، ولَعَجِزوا عَنهُ ، ولكنّهُ أتْقَنَ تدبيرَهُ لِمخالَفتِهِ بينَ هِمَمِهِم ، وكلُّ ما يُطلَبُ مِمّا تَنصَرِفُ إليهِ همّتُهُ ممّا يَقومُ بهِ بعضُهُم لبعضٍ ، ولِيَستَغنيَ بعضُهُم ببعضٍ في أبوابِ المَعايِشِ الّتي بها صَلاحُ أحوالِهِم
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) said about the verse: “It is We who have dispensed among them their livelihood”, ‘Allah, the Exalted, told us that employment is one of the means of people’s livelihood. He, in His wisdom, diversified their energies, will, and conditions. Thus, He made man’s employment of one another one of the means of people’s livelihood … If every one of us was forced to build for himself, make his own furniture, and produce everything himself … the world’s conditions would not be bearable and people would not be able to endure them, and would find them impossible. But He ensured its management by diversifying their energies so that everyone performs for others that which is compatible with his own capacity, in order for some of them to be served by others and for their conditions to be sound.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Wasael al-Shi`aah, v. 13, p. 244, no. 3; Mizan ul Hikmah, page No. 259
عمّارِ السّاباطيِ قلتُ لأبي عبدِاللّه‏ِ (عَلَيهِ الّسَلامُ): الرّجُلُ يَتّجِرُ ، فإنْ هُو آجَرَ نَفسَهُ اُعطِيَ ما يُصِيبُ في تجارتِهِ ، فقالَ لا يُؤاجِرْ نفسَهُ، ولكنْ يَسترزِقُ‏اللّه‏َ عزّ وجلّ ويَتَّجِرُ، فإنّهُ إذا آجَرَ نفسَهُ حَظَرَ على نفسِهِ الرِّزْقَ
Ammar al-Sabati narrated, ‘I asked AbÙ AbdillÁh (AS) about a man who trades but he can make the same money by working for someone else. He said, ‘He should not work for someone else. Rather, he must seek Allah’s bounty by trading, for by working for someone else, he restricts Allah’s bounty for him.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 5, p. 90, no. 3; Mizan ul Hikmah, page No. 259
محمّدَ بنِ مسلمٍ عن أحدِهِما (عَلَيهمَا الّسَلامُ): أ نَّهُ سُئلَ عنِ الرَّجُلِ يَتَقبّلُ بالعَمَلِ فلا يَعملُ فيهِ ويَدفَعُهُ إلى آخرَ فيربَحُ فيهِ ، قالَ لا ، إلّا أن يَكونَ قد عَمِلَ فيهِ ‏شَيئاً
Muhammad b. Muslim narrated from one of the Imams (AS), that he was asked about a man who accepts a job and before doing any work, he passes it on to another and profits from it himself; to which he replied, ‘No, [it is not allowed] unless he does some work on it.’
Infallible Imam (a.s)
al-Kafi, v. 5, p. 273, no. 1; Mizan ul Hikmah, page No. 260
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن ظَلَمَ أجِيرا أجرَهُ أحبَطَ اللّه‏ُ عَملَهُ وحَرّمَ علَيهِ رِيحَ الجَنّةِ ، وإنّ رِيحَها لَتُوجَدُ مِن مَسيرَةِ خَمسِمائةِ عامٍ
A man who wrongs a worker in his wage, will have Allah annul his worship and prevent him from smelling the breeze of Paradise, which can be smelled from a distance of five hundred years.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Saduq, p. 347, no. 1; Mizan ul Hikmah, page No. 260
رسولُ اللهِ‏ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ظُلمُ الأجِيرِ أجرَهُ مِن الكبائرِ.
Wronging the worker in his wage is a grave sin.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 103, p. 170, no. 27; Mizan ul Hikmah, page No. 260
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): نَهى [رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ)] أن يُسْتَعمَلَ أجيرٌ حتّى يُعلمَ ما اُجرتُهُ .
The Prophet (SAWA) forbade using the services of a worker before he is informed of his wages.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Faqih, v. 4, p. 10, no. 4968; Mizan ul Hikmah, page No. 261
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إذا أحَبَّ اللّه‏ُ عَبداً مِن اُمَّتِي قَذَفَ في قُلوبِ أصفِيائهِ وأرواحِ ملائكَتِهِ وسُكّانِ عَرشِهِ مَحَبَّتَهُ لِيُحِبُّوهُ ، فذلكَ المُحَبُّ حقّاً.
When Allah loves a servant of His from among my community, He radiates love for him into the hearts of His elite servants, the spirits of the angels and the retinue of His throne, in order that they too may love him, and that is one who is truly loved.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 70, p. 24, no. 23; Mizan ul Hikmah, page No. 306
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): بِحَسْبِ المَرءِ مِن الشَّرِّ ـ إلّا مَن عَصَمَهُ اللّه‏ُ مِن السُّوءِ ـ أن يُشِيرَ الناسُ إلَيهِ بالأصابِعِ في دِينِهِ ودُنياهُ.
It is bad enough for a man - except for one whom Allah protects from evil - that people should point the finger at him with regard to either his faith or his worldly affairs.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 2, p. 181; Mizan ul Hikmah, page No. 307
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ في صفةِ المؤمنِ ـ: لا يَرغَبُ في عِزِّ الدُّنيا ولا يَجزَعُ مِن ذُلِّها ، لِلناسِ هَمٌّ قد أقبَلُوا علَيهِ، ولَهُ هَمٌّ قد شَغَلَهُ.
He(Believer) neither desires repute in this world, nor does he grieve at its disgrace. People have their own matters of significance that they tend to, whilst he occupies himself with his own concerns.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 67, p. 271, no. 3; Mizan ul Hikmah, page No. 307
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): كَفى بِالمَرءِ خِزياً أن يَلبَسَ ثَوباً يَشهَرُهُ ، أو يَركَبَ دابَّةً مَشهورَةً.
It is enough of a disgrace for a man that he should wear such clothes or ride such a beast as draws attention to himself.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 78, p. 252, no. 105; Mizan ul Hikmah, page No. 307
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ يُبغِضُ الشُّهرَتَينِ: شُهرَةَ اللِّباسِ وشُهرَةَ الصَّلاةِ .
Verily Allah despises the two forms of attention-seeking: attention-seeking clothes and attention-seeking prayer.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Mishkat al-Anwar, no. 320; Mizan ul Hikmah, page No. 307
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الاشتِهارُ بِالعِبادَةِ رِيبَةٌ .
Renown for one’s prayer is a form of deception.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 72, p. 297, no. 27; Mizan ul Hikmah, page No. 308
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الشُّهرَةُ خَيرُها وشَرُّها في النارِ .
The best and worst of [seeking] fame lands one in the Fire.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 6, p. 445, no. 3; Mizan ul Hikmah, page No. 308
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): قوتُ الأجسادِ الطَّعامُ ، وقوتُ الأرواحِ الإطعامُ.
The nourishment of the body is food whilst the nourishment of the soul is feeding others.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Mishkat al-Anwar, no. 325; Mizan ul Hikmah, page No. 323
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ما أكَلتَهُ راحَ، وما أطعَمتَهُ فاحَ.
That which you yourself eat gets consumed whereas that which you feed others diffuses [i.e. the benediction in that sustenance].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9634; Mizan ul Hikmah, page No. 323
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): إنّ اللّه‏َ يُحِبُّ إطعامَ الطَّعامِ وهِراقَةَ الدِّماءِ .
Verily Allah loves the feeding of food to others, and the spilling of blood [for His sake].
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Mahasin, v. 2, p. 143, no. 1370; Mizan ul Hikmah, page No. 324
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مِن مُوجِباتِ الجَنَّةِ والمَغفِرَةِ إطعامُ الطَّعامِ السَّغْبانَ، ثُمَّ تَلا قولَ اللّه‏ِ عَزَّوجلَّ: «أَوْ إِطْعامٌ في يَومٍ ذِي مَسْغَبةٍ ...».
One of the things which gives one obligatory entrance into Paradise and forgiveness is feeding a starving person’, then he went on to recite the verse of Allah in the Qur’an: “or feeding [the needy] on a day of starvation.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Mahasin, v. 2, p. 145, no. 1381; Mizan ul Hikmah, page No. 324
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّ أميرَ المؤمنينَ (عَلَيهِ الّسَلامُ) أشبَهُ الناسِ طُعمَةً برسولِ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ، كانَ يَأكُلُ الخُبزَ والخَلَّ والزَّيتَ، ويُطعِمُ الناسَ الخُبزَ واللَّحمَ.
Verily the Commander of the Faithful resembled the Prophet (SAWA) the most in the way that he ate. He used to eat bread, vinegar and (olive) oil, and feed others bread and meat.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Mahasin, v. 2, p. 279, no. 1901; Mizan ul Hikmah, page No. 324
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مَنْ قَلَّ طُعْمُهُ صَحَّ بَطْنُهُ وَصَفَا قَلْبُهُ، وَمَنْ كَثُرَ طُعْمُهُ سَقُمَ بَطْنُهُ وقَسَا قَلْبُهُ.
A man whose [consumption of] food is little has a healthy stomach and a pure heart, and a man whose food is plenty has a sickly stomach and a hard heart
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 1, p. 46; Mizan ul Hikmah, page No. 327
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : قِلَّةُ الأَكْلِ مِنَ العَفَافِ ، وَكَثْرَتُهُ مِنَ الإسْرَافِ.
Eating little is a sign of self-restraint, and eating a lot is a sign of wastefulness.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Mustadrak al-Wasa`il, v. 16, p. 213, no. 19634; Mizan ul Hikmah, page No. 327
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مَا مَلأ آدَمِيٌّ وِعَاءً شَرَّاً مِنْ بَطْنِهِ.
Man cannot fill a container worse than his stomach.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 1, p. 100; Mizan ul Hikmah, page No. 328
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : لا يَدْخُلُ مَلَكُوتَ السَّمَاواتِ والأرْضِ مَنْ مَلَأ بَطْنَهُ.
A man who fills his stomach will not enter the dominion of the heavens and the earth.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 1, p. 100; Mizan ul Hikmah, page No. 328
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : إيَّاكُمْ وَفُضُولَ المَطْعَمِ ؛ فإنَّهُ يَسِمُ القَلْبَ بِالقَسوةِ ، وَيُبْطِئُ بِالجَوارِحِ عَنِ الطّاعَةِ، وَيُصِمُّ الهِمَمَ عَنْ سَمَاعِ المَوْعِظَةِ .
Be warned against excessive food, for it poisons the heart with hardness, slows the limbs in performing acts of obedience, and blocks the souls from hearing counsel.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 182, no. 10; Mizan ul Hikmah, page No. 328
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَنْ كَثُرَ أَكْلُهُ قَلَّتْ صِحَّتُهُ ، وَثَقُلَتْ عَلى نَفْسِهِ مُؤْنَتُهُ .
A man who eats excessively, his health declines and his burden becomes heavier than he can endure.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8903; Mizan ul Hikmah, page No. 328
فيما نسب إلى الإمامِ الصّادقِ (عَلَيهِ الّسَلامُ) ـ : لَيْسَ شَيْءٌ أضَرَّ على قلب المُؤْمِنِ مِنْ كَثْرَةِ الأكْلِ ، وَهِيَ مُورِثَةٌ لِشَيْئَيْنِ: قَسْوَةِ القَلْبِ ، وَهَيَجَانِ الشَّهْوَةِ .
Hunger and disease cannot coexist.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Mustadrak al-Wasa`il, v. 16, p. 222, no. 19652; Mizan ul Hikmah, page No. 328
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : لاَ تَجْتَمِعُ الفِطْنَةُ وَالبِطْنَةُ
Astuteness and gluttony cannot coexist.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Mustadrak al-Wasa`il, v. 12, p. 94, no. 13615; Mizan ul Hikmah, page No. 329
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إذَا مُلِئَ البَطْنُ مِنَ المُبَاحِ عَمِيَ القَلْبُ عَنِ الصَّلاَحِ.
When the stomach is filled with [even] permissible food, the heart becomes blind to goodness.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4139; Mizan ul Hikmah, page No. 329
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الشِّبَعُ يُفسِدُ الوَرَعَ.
Overeating spoils piety.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 659; Mizan ul Hikmah, page No. 329
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : نِعْمَ عَوْنُ المَعاصِي الشِّبَعُ.
Overeating is the greatest aid to acts of disobedience.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9922; Mizan ul Hikmah, page No. 329
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : طُوبَى لِمَنْ طَوَى وَجَاعَ وَصَبَرَ، اُولئكَ الّذِينَ يَشْبَعُونَ يَوْمَ القِيَامَةِ .
Applaud a man who abstains from food, sleeps hungry, and has patience. These are the ones who will be satiated on the Day of Judgment.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 75, p. 462, no. 17; Mizan ul Hikmah, page No. 329
في حديثِ المعراج : قال [رسولُ اللّه‏ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ]: يا رَبِّ، مَا مِيراثُ الجُوعِ ؟ قال : الحِكْمَةُ ، وَحِفْظُ القَلْبِ ، والتَّقَرُّبُ إلَيّ ، والحُزْنُ الدّائمُ ، وَخِفَّةُ المَؤونَةِ بَيْنَ النَّاسِ ، وَقَوْلُ الحَقِّ ، وَلا يُبالِي عَاشَ بِيُسْرٍ أوْ بِعُسْرٍ.
In the Hadith Of Meeraj (The Prophet’s Ascension to the heavens), the Prophet (SAWA) said, ‘O Allah! What is the outcome of hunger?’ He said, ‘Wisdom, protection of the heart, drawing closer to Me, lasting sorrow, less burden on the people, telling the truth, and lack of concern whether one lives in wealth or poverty.’
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 22, no. 6; Mizan ul Hikmah, page No. 330
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : نِعْمَ العَوْنُ عَلى أسْرِ النَّفْسِ وَكَسْرِ عَادَتِها التَّجَوُّعُ .
How good a helper hunger is at taming the self and breaking its habit.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Mustadrak al-Wasa`il, v. 16, p. 214, no. 19634; Mizan ul Hikmah, page No. 330
الإمامُ الهاديُّ (عَلَيهِ الّسَلامُ) : السَّهَرُ ألذُّ لِلمَنَامِ ، والجُوعُ يَزِيدُ فِي طِيبِ الطَّعَامِ .
Lack of sleep sweetens sleeping and hunger increases the tastiness of food.
Imām ‘Alī an-Naqī (‘Alī al-Hādī ) (a.s.)
Bihar al-Anwar, v. 78, p. 369, no. 4; Mizan ul Hikmah, page No. 330
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : كُلْ وَأنتَ تَشْتَهِي ، وَأمْسِكْ وَأنتَ تَشْتَهِي.
Eat when you desire and stop while you still desire.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 62, p. 290; Mizan ul Hikmah, page No. 330
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ) : مَنْ أرادَ أنْ يَكُونَ صَالِحا خَفِيفَ الجِسْمِ (وَاللّحْمِ) فَلْيُقَلِّلْ مِنْ عَشائِه بِاللَّيْلِ.
A man who wants to be healthy and have a light body must decrease his dinner.
Imām Alī ibn Mūsā al-Rezā (a.s.)
Bihar al-Anwar, v.62, p. 324; Mizan ul Hikmah, page No. 330
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مَنْ أكَلَ وَذُو عَيْنَيْنِ يَنْظُرُ إلَيْهِ وَلَمْ يُواسِهِ، ابْتُلِي بِدَاءٍ لاَ دَوَاءَ لَهُ.
A man who is eating and is being watched by another, to whom he does not offer to share his food will be afflicted with an incurable disease.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 1, p. 47; Mizan ul Hikmah, page No. 331
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : المُؤْمِنُ يَأْكُلُ بشَهْوَةِ أهْلِهِ ، والمُنَافِقُ يَأْكُلُ أهْلُهُ بِشَهْوَتِهِ.
The believer eats according to the desire of his family, while the hypocrite makes his family eat according to his own desires.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 62, p. 291; Mizan ul Hikmah, page No. 331
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَنْ ذَكَرَ اسْمَ اللّه‏ِ عِنْدَ طَعَامٍ أوْ شَرَابٍ فِي أوّلِهِ ، وَحَمِدَ اللّه‏َ فِي آخِرِهِ لَمْ يُسْألْ عَنْ نَعِيمِ ذلِكَ الطَّعَامِ أبَداً.
Whoever mentions the name of Allah at the beginning of [eating his] food or drink and thanks Allah at the end will never be asked about the favor of this food.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Wasael al-Shi`aah, v. 16, p. 484, no. 5; Mizan ul Hikmah, page No. 331
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : ابْدَؤوا بِالمِلْحِ فِي أوَّلِ طَعَامِكُمْ ، فَلَوْ يَعْلَمُ النَّاسُ مَا فِي المِلْحِ لاخْتَارُوُهُ عَلَى الدِّرْيَاقِ المُجَرَّبِ
Start with salt before you eat. If people knew what [benefits] salt has, they would prefer it to tested medicine.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Wasael al-Shi`aah, v. 16, p. 520, no. 3; Mizan ul Hikmah, page No. 331
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : أقِرُّوا الحَارَّ حَتّى يَبْرَدَ ، فإنَّ رَسُولَ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) قُرِّبَ إلَيْهِ طَعَامٌ حَارٌّ فَقَالَ : أقِرُّوهُ حَتَّى يَبْرَدَ ، مَا كَانَ اللّه‏ُعزّ وجلّ لِيُطْعِمَنَـا النَّـارَ ، وَالبَرَكَةُ فِي البَارِدِ .
Set hot food aside until it cools off, for when the Prophet (SAWA) was given hot food, he said, ‘Set it aside until it cools down, for Allah, Mighty and Exalted, would not feed us fire when blessings lie with that which is cool.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Kafi, v. 6, p. 321, no. 1; Mizan ul Hikmah, page No. 332
الإمامُ الحسنُ (عَلَيهِ الّسَلامُ) : فِي المَائدةِ اثْنَتَا عَشرَةَ خَصْلَةً يَجِبُ عَلى كُلِّ مُسْلِمٍ أنْ يَعْرِفَهَا : أرْبَعٌ مِنْها فَرْضٌ، وَ أرْبَعٌ سُنَّةٌ، وأرْبَعٌ تأدِيبٌ. فَأمَّا الفَرْضُ : فَالمَعْرِفَةُ ، وَالرِّضَا ، وَالتَّسْمِيَةُ، وَالشُّكْرُ . وَأمَّا السُّنَّةُ : فَالوُضُوءُ قَبْلَ الطَّعَامِ ، والجُلُوسُ عَلَى الجَانِبِ الأيْسَرِ ، والأكْلُ بِثَلاثِ أصَابِعَ، وَلَعْقُ الأصَابِعِ. وَأمّا التَّأدِيبُ : فَالأكْلُ مِمَّا يَلِيكَ ، وَتَصْغِيرُ اللُّقْمَةِ ، وَتَجْوِيدُ المَضْغِ ، وَقِلّةُ النّظَرِ فِي وُجُوهِ النّاسِ.
There are twelve things that every Muslim should know about the table [manners]; four are mandatory, four are recommended, and four are general manners. The mandatory are: knowledge [of the food], to be content with it, mentioning the name of Allah [before it], and offering thanks to Him [afterwards]. The recommended acts are: ablution before eating, sitting on one’s left side, eating with three fingers, and licking the fingers [after the meal]. And the general manners are: eating from the closest spot to you, taking small bites, chewing well, and rarely looking at people’s faces [while eating].
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.)
Wasael al-Shi`aah, v. 16, p. 539, no. 1; Mizan ul Hikmah, page No. 325
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : مَنْ غَسَلَ يَدَهُ قَبْلَ الطَّعَامِ وَبَعْدَهُ بُورِكَ لَهُ فِي أوَّلِهِ وَآخِرِهِ ، وَعَاشَ مَاعَاشَ في سَعَةٍ، وَعُوفِيَ مِنْ بَلْوىً فِي جَسَدِهِ.
He who washes his hands before and after eating will be blessed at the beginning and at the end of his food. As long as he lives, he will be in comfort, and he will be cured of the ills of his body.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Mahajjat al-Baydha, v. 3, p. 6; Mizan ul Hikmah, page No. 332
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ عن آبائهِ في حديثِ مَناهي النّبيِّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ـ : ونَهَى أنْ يُنْفَخَ فِي طَعَامٍ أو شَرَابٍ.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) narrated, on the authority of his fathers about the tradition entailing certain prohibitions of the Prophet (SAWA), ‘He prohibited blowing on food or drink.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Wasael al-Shi`aah, v. 16, p. 518, no. 1; Mizan ul Hikmah, page No. 332
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : لاَ تَدَعُوا آنِيَتَكُمْ بِغَيْرِ غِطَاءٍ ؛ فإنَّ الشَّيْطَانَ إذَا لَمْ تُغَطَّ الآنِيَةُ بَزَقَ فِيها، وَأخَذَ مِمَّا فِيهَا مَا شَاءَ.
Do not leave your plates uncovered for Satan spits on uncovered plates and takes from them what he wants.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Mustadrak al-Wasa`il, v. 8, p. 295, no. 9485; Mizan ul Hikmah, page No. 333
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ) ـ لَمّا سُئلَ عنِ السَّفْلَةِ ـ : الّذِي يَأْكُلُ فِي الأسْوَاقِ .
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.) when he was asked who the contemptible person was, replied, ‘The one who eats in the marketplaces.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Wasael al-Shi`aah, v. 16, p. 510, no. 1; Mizan ul Hikmah, page No. 333
رُويَ: أطِيلُوا الجُلُوسَ عَلى المَوائِدِ؛ فَإنَّها أوْقَاتٌ لاَ تُحْسَبُ مِنْ أعْمارِكُمْ
Prolong your seating at the dinnertable, for these are times that will not [need to] be accounted for as part of your lives
Infallible Imam (a.s)
al-Ikhtisas, p. 253; Mizan ul Hikmah, page No. 333
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنّ الصَّفاةَ الزُّلالَ الذي لا تَثبُتُ علَيهِ أقدامُ العُلَماءِ الطَّمَعُ.
Verily greed is a slippery fluid on which the feet of knowledgeable men never become firmly rooted.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 1, p. 49; Mizan ul Hikmah, page No. 381
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الطَّمَعُ رِقٌّ مُؤَبَّدٌ.
Greed is an eternal slavery.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 180; Mizan ul Hikmah, page No. 381
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن أرادَ أن يَعِيشَ حُرّاً أيّامَ حياتِهِ فلا يُسكِنِ الطَّمَعَ قَلبَهُ .
Whoever wishes to spend the days of his life as a free man must not allow greed to abide in his heart.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tanbih al-Khawatir, v. 1, p. 49; Mizan ul Hikmah, page No. 381
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الطامُعُ في وَثاقِ الذُّلِّ .
The greedy person is shackled in disgrace.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 19, p. 50; Mizan ul Hikmah, page No. 381
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أزرى بِنَفسِهِ مَنِ استَشعَرَ الطَّمعَ .
The person most neglectful of his own soul is the one who is full of greed.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 18, p. 84; Mizan ul Hikmah, page No. 381
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا أذَلَّ مِن طامِعٍ .
No one is more despicable than a greedy person.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10593; Mizan ul Hikmah, page No. 381
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أكثَرُ مَصارِعِ العُقولِ تحتَ بُرُوقِ المَطامِعِ .
The intellects are most often destroyed as a result of their subservience to bursts of avid desires.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 19, p. 41; Mizan ul Hikmah, page No. 382
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا يَجتَمِعُ الوَرَعُ والطَّمَعُ.
Piety and greed can never come together.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10578; Mizan ul Hikmah, page No. 382
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): بِئسَ العَبدُ عَبدٌ لَهُ طَمَعٌ يَقودُهُ.
How wretched the servant who is a slave of his own greed, which controls him.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 2, p. 320, no. 2; Mizan ul Hikmah, page No. 382
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ) ـ لهشامٍ وهُو يَعِظُهُ ـ: إيّاكَ والطَّمَعَ، وعلَيكَ باليَأسِ مِمّا في أيدِي الناسِ، وأمِتِ الطَّمَعَ مِن المَخلوقِينَ؛ فإنَّ الطَّمَعَ مِفتاحٌ لِلذُّلِّ، واختِلاسُ العَقلِ، واختِلاقُ المُرُوّاتِ، وتَدنِيسُ العِرضِ، والذَّهابُ بِالعِلمِ.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.) said to Hashim, exhorting him, ‘You must beware of greed, and despair of acquiring anything in the possession of others. Suppress the greed in others for verily greed is the key to disgrace, it exploits the intellect, fabricates valorous qualities for itself, tarnishes one’s reputation, and does away with one’s knowledge.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Bihar al-Anwar, v. 78, p. 315, no. 1; Mizan ul Hikmah, page No. 382
الإمامُ الهاديُّ (عَلَيهِ الّسَلامُ): الطَّمَعُ سَجِيَّةٌ سَيِّئَةٌ.
Greed is an evil characteristic.
Imām ‘Alī an-Naqī (‘Alī al-Hādī ) (a.s.)
al-Durrah al-Bahirah, p. 42; Mizan ul Hikmah, page No. 382
الإمامُ العسكريُّ (عَلَيهِ الّسَلامُ): ما أقبَحَ بالمُؤمِنِ أن تكونَ لَهُ رَغبَةٌ تُذِلُّهُ .
How revolting it is for the believer to have an avid desire that disgraces him.
Imām Hasan al-‘Askarī (a.s.)
Bihar al-Anwar, v. 78, p. 374, no. 35; Mizan ul Hikmah, page No. 382
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ) ـ في الدعاءِ ـ: إذا رَأيتُ مَولايَ ذُنُوبي فَزِعتُ، وإذا رَأيتُ عَفوَكَ طَمِعتُ .
When I consider my sins my Lord, I am horrified [at them], and when I consider Your pardon, I am avidly eager [for it].
Imām `Alī ibn Husayn (a.s.)
Bihar al-Anwar, v. 98, p. 83, no. 2; Mizan ul Hikmah, page No. 383
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ) ـ أيضا ـ: فإنّما أسألُكَ لِقَديمِ الرَّجاءِ فيكَ، وعَظيمِ الطَّمَعِ منكَ؛ الذي أوجَبتَهُ على نفسِكَ مِن الرَّأفَةِ والرَّحمَةِ.
For indeed I ask You because of my eternal hope in You and because of the great desire that I entertain about You; which is the graciousness and mercy that You have made obligatory upon Yourself.
Imām `Alī ibn Husayn (a.s.)
Iqbal al-A`amal, v. 1, p. 168; Mizan ul Hikmah, page No. 383
عن مالكِ بنِ أنَس : حَجَجْتُ مع الصّادق (عَلَيهِ الّسَلامُ) سَنةً ، فلمّا اسْتَوَتْ بهِ راحِلَتُهُ عِند الإحْرامِ كانَ كُلَّما هَمَّ بالتَّلْبِيَةِ انْقَطعَ الصَّوتُ في حَلْقِهِ ، وكادَ يَخِرَّ مِن راحِلَتِهِ ، فقلتُ : قُلْ يابنَ رسولِ اللّه‏ِ ، ولابدَّ لكَ مِن أنْ تَقولَ ، فقالَ (عَلَيهِ الّسَلامُ) : يابنَ أبي عامر ، كيفَ أجْسُرُ أنْ أقولَ : لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ ، وأخْشى أنْ يَقولَ عزّوجلّ لي: لا لَبَّيْكَ ولا سَعْدَيْكَ!
Anas b. Malik narrates, One year I went on pilgrimage with al-Sadiq (AS). When his mount came to the place of ihram, whenever he intended to say labbayka [here I am …] his voice would cut off in his throat, and he nearly fell off his mount. So I said to him, ‘O son of the Prophet, say it, for you must say it’, to which he replied, ‘O Ibn Abi `Amir, how can I dare say: ‘I am here O Allah! I am here’ whilst I fear lest He say, ‘No labbayka and no welcome for you!
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Khisal, p. 167, no. 219, `Ilal al-Sharay`e, p. 235, no. 4; Mizan ul Hikmah, page No. 393
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن كانَ يُؤمِنُ بِاللّه‏ِ واليَومِ الآخِرِ فَلْيُكرِمْ ضَيفَهُ.
He who has faith in Allah and the Last Day must honour his guest.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Jami`a al-Akhbar, p. 377, no. 1053; Mizan ul Hikmah, page No. 412
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الضَّيفُ يَنزِلُ برِزقِهِ، ويَرتَحِلُ بذُنوبِ أهلِ البيتِ.
The guest arrives bringing his own sustenance and leaves taking away the sins of his hosts.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 75, p. 461, no. 14; Mizan ul Hikmah, page No. 412
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الرِّزقُ أسرَعُ إلى مَن يُطعِمُ الطَّعامَ مِن السِّكِّينِ في السَّنامِ.
Sustenance comes to those who feed others faster than a knife can cut though flesh.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Mahasin, v. 2, p. 147, no. 1388; Mizan ul Hikmah, page No. 412
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): كُلُّ بيتٍ لا يَدخُلُ فيهِ الضَّيفُ لا تَدخُلُهُ المَلائكةُ.
Any house which is not visited by guests is not visited by angels either.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Mizan ul Hikmah, page No. 412
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن آتاهُ اللّه‏ُ مالاً فَلْيَصِلْ بهِ القَرابَةَ، ولْيُحسِنْ مِنهُ الضِّيافَةَ .
He who has been granted wealth by Allah must use it to maintain relations with his kin and to entertain guests.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 142; Mizan ul Hikmah, page No. 412
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ لَمّا رُئيَ حَزينا فسُئلَ عن عِلَّتِهِ ـ: لِسَبعٍ أتَتْ لَم يَضِفْ إلَينا ضَيفٌ .
Imam Ali (AS) was once seen sad and asked the reason for it, so he replied, ‘Because it has been seven days since we have had no guests.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 41, p. 28, no. 1; Mizan ul Hikmah, page No. 412
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): يُكرَهُ إجابَةُ مَن يَشهَدُ وَلِيمَتَهُ الأغنياءُ دُونَ الفُقَراءِ .
It is an abominable act to accept the invitation of someone whose banquet is only attended by the rich and not the poor.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Da`awat, p. 141, no. 358; Mizan ul Hikmah, page No. 413
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أُوصِي الشاهِدَ مِن اُمَّتي والغائبَ أن يُجِيبَ دَعوَةَ المُسلِمِ ـ ولَو على خَمسَةِ أميالٍ ـ ؛ فإنّ ذلكَ مِن الدِّينِ.
I advise both the present and the absent ones from my community to accept the invitation of a fellow Muslim, even if it be five miles away, for verily that is a part of religion.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Mahasin, v. 2, p. 180, no. 1510; Mizan ul Hikmah, page No. 413
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مِن الجَفاءِ ... أن يُدعَى الرَّجُلُ إلى طَعامٍ فلا يُجِيبَ أو يُجِيبَ فلا يَأكُلَ.
It is loathsome that a man be invited to a meal and does not accept, or accepts but does not eat.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Qurb al-Isnad, p. 160, no. 583; Mizan ul Hikmah, page No. 413
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ـ لأبي ذَرٍّ وهُو يَعِظُهُ ـ: لا تَأكُل طَعامَ الفاسِقِينَ.
Do not partake of the food of corrupt people.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 84, no. 3; Mizan ul Hikmah, page No. 413
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): كَفى بِالمَرءِ إثماً أن يَستَقِلَّ ما يُقَرِّبُ إلى إخوانِهِ، وكَفى بِالقَومِ إثما أن يَستَقِلُّوا ما يُقَرِّبُهُ إلَيهِم أخُوهُم.
It is enough of a sin for a man to deem that which brings him close to his fellow brothers as burdensome, and it is enough of a sin for a people to deem burdensome that which draws a fellow brother close to them.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Mahasin, v. 2, p. 186, no. 1533; Mizan ul Hikmah, page No. 414
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إذا أتاكَ أخُوك فَآتِهِ بما عِندَك، وإذا دَعَوتَهُ فَتَكَلَّفْ لَهُ .
If your brother comes to your house [uninvited] then offer him whatever you have in the house, and if you invite him, then make a special effort for him.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Mahasin, v. 2, p. 179, no. 1506; Mizan ul Hikmah, page No. 414
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): دَعا رجُلٌ أميرَ المؤمنينَ (عَلَيهِ الّسَلامُ) فقالَ لَهُ: قد أجَبتُكَ على أن تَضمَنَ لي ثلاثَ خِصالٍ . قال: وما هِيَ يا أميرَ المؤمنينَ ؟ قال: لا تُدخِلْ عَلَيَّ شيئاً مِن خارِجٍ، ولا تَدَّخِرْ عَنّي شيئاً في البيتِ، ولا تُجحِفْ بالعِيالِ . قالَ: ذاكَ لكَ يا أميرَ المؤمنينَ، فأجابَهُ عليُّ بنُ أبي طالبٍ (عَلَيهِ الّسَلامُ).
A man once invited the Commander of the Faithful, Ali (AS) for a meal, so Imam said to him, ‘I will accept your invitation provided you fulfil three conditions.’ The man asked, ‘And what are they, O Commander of the Faithful?’ to which he replied, ‘Do not bring any special food from outside for me, do not preserve anything in the house especially for me, and do not impose any difficulty on your family.’ The man replied, ‘You shall have that O Commander of the Faithful’ and Ali b. Abi Talib accepted his invitation.
Imām Alī ibn Mūsā al-Rezā (a.s.)
Uyoun Akhbar al-Reza (AS), v. 2, p. 42, no. 138; Mizan ul Hikmah, page No. 414
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن أحَبَّ أن يُحِبَّهُ اللّه‏ُ ورسولُهُ فَليَأكُلْ مَعَ ضَيفِهِ.
Whoever wants to be loved by Allah and His Prophet should eat with his guest.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 2, p. 116; Mizan ul Hikmah, page No. 414
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إذا دُعِيَ أحَدُكُم إلى طَعامٍ فلا يَستَتبِعَنَّ وَلَدَهُ؛ فإنّهُ إن فَعَلَ‏ذلكَ كانَ حَراماً ودَخَلَ عاصياً.
When one of you is invited for a meal, he must not bring along his son with him too, for verily it is prohibited for him to do so and he enters the house unlawfully.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Mahasin, v. 2, p. 181, no. 1515; Mizan ul Hikmah, page No. 414
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الضَّيفُ يُلطَفُ لَيلَتَينِ، فإذا كانتِ اللَّيلةُ الثالثةُ فهُو مِن أهلِ البيتِ يَأكُلُ ما أدرَكَ.
A guest may expect to be honoured for two nights, then from the third night onwards he is considered to be one of the family and must eat whatever he gets.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 6, p. 183, no. 6; Mizan ul Hikmah, page No. 415
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الضِّيافَةُ أوَّلُ يَومٍ والثاني والثالثُ، وما بعدَ ذلكَ فإنّها صَدَقةٌ تَصَدّق بها علَيهِ.
Hospitality towards a guest is incumbent for the first day, the second day and the third day. After that, anything you give him is considered as charity towards him on your behalf.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 6, p. 183, no. 2; Mizan ul Hikmah, page No. 415
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الوَليمَةُ أوَّلُ يومٍ حَقٌّ، والثاني مَعروفٌ، وما زادَ رياءٌ وسُمعَةٌ.
Hosting a banquet the first day is reasonable, the second day is an act of courtesy, and any more than that is showing-off and seeking repute.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 5, p. 368, no. 4; Mizan ul Hikmah, page No. 415
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): إذا دَخَلَ أحَدُكُم على أخيهِ في رَحلِهِ‏ فَلْيَقعُدْ حيثُ‏ يَأمُرُ صاحِبُ‏ الرَّحلِ؛فإنّ صاحِبَ الرَّحلِ‏أعرَفُ بِعَورَةِ بَيتِهِ ‏مِن‏الداخِلِ علَيهِ.
When someone enters the house of his fellow brother, he must sit wherever the host tells him to sit for the owner of the house knows the flaws of his own house better than the guest.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 75, p. 451, no. 2; Mizan ul Hikmah, page No. 415
ابنِ أبي يَعفورٍ: رأيتُ عِند أبي عبدِ اللّه‏ِ (عَلَيهِ الّسَلامُ) ضَيفاً، فقامَ يَوماً في بعضِ الحَوائج، فنَهاهُ عن ذلكَ، وقامَ بنفسِهِ إلى تلك الحاجَةِ، وقالَ (عَلَيهِ الّسَلامُ): نَهى رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) عَن أن يُستَخدَمَ الضَّيفُ.
Ibn Abi Ya`afur narrated, ‘I saw a guest once at Abi `Aabdillah’s [i.e. Imam al-Sadiq (AS)] house, who stood up to get something he needed, so Imam refused for him to do so, and stood up to get it himself, saying, ‘The Prophet of Allah (AS) prohibited that a guest be allowed to do work.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 6, p. 283, no. 1; Mizan ul Hikmah, page No. 415
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مِن سَعادَةِ المَرءِ المُسلمِ المَسكَنُ الواسِعُ.
Part of a Muslim's prosperity is living in spacious housing
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 6, p. 526, no. 7; Mizan ul Hikmah, page No. 416
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): مِن شَقاءِ العَيشِ ضِيقُ المَنزِلِ
A misfortunate way of life entails living in a cramped house.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, no. 6; Mizan ul Hikmah, page No. 416
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مِنَ العَناءِ أنَّ المَرءَ يَجمَعُ ما لا يَأكُلُ ويَبنِي ما لا يَسكُنُ ، ثُمّ يَخرُجُ إلى اللّه‏ِ تعالى لا مالاً حَمَلَ ، ولا بِناءً نَقَلَ.
It is a distressful situation that man amasses what he does not eat and builds wherein he does not live, then he goes to Allah, most High, neither carrying the wealth with him, nor shifting the building!
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 114; Mizan ul Hikmah, page No. 416
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): كُلُّ بِناءٍ ليسَ بِكَفافٍ فهُو وبالٌ على صاحِبِهِ يَومَ القِيامَةِ.
Every building exceeding the bounds of sufficiency will be a dire curse on its owner on the Day of Resurrection.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 6, p. 531, no. 7; Mizan ul Hikmah, page No. 416
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن بَنى فَوقَ مَسكَنِهِ كُلِّفَ حَملَهُ يَومَ القِيامَةِ .
He who builds in addition to his own house [unnecessarily] will be made to bear its burden on the Day of Resurrection.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Mahasin, v. 2, p. 446, no. 2531; Mizan ul Hikmah, page No. 416
إرشاد القلوب : في حديثِ المِعراجِ : ما عَرَفَني عَبدٌ وخَشَعَ لي إلّا خَشَعَ لَهُ كُلُّ شيءٍ.
In the tradition recounting the Prophet’s Ascension, Allah says, ‘No sooner does a servant come to know Me and humble himself before Me than everything is humbled before him.’
Allāh (s.w.t.)
Irshad al-Qulub, p. 203; Mizan ul Hikmah, page No. 417
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : نِعْـمَ عَونُ الدُّعاءِ الخُشـوعُ.
The best aid for supplication is humility.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9945; Mizan ul Hikmah, page No. 417
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ) ـ في الدُّعاءِ ـ : وأَعوذُ بكَ مِن نَفْسٍ لا تَقْنَعُ وبَطْنٍ لا يَشْبَعُ ، وقَلبٍ لا يَخْشَعُ
I seek refuge in you from a soul which is never content, a stomach which is not satisfied and a heart which has no humility.
Imām `Alī ibn Husayn (a.s.)
Iqbal al-A`amal, p. 20; Mizan ul Hikmah, page No. 418
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : أمّا عَلامَةُ الخاشِعِ فأربَعةٌ : مُراقَبَةُ اللّه‏ِ في السِّرِّ والعَلانِيَةِ ، ورُكوبُ الجَميلِ ، والتَّفَكُّرُ ليَومِ القِيامَةِ ، والمُناجاةُ للّه‏ِ .
There are four distinguishing marks of the humble ones: they pay constant attention to Allah in private and in public, they carry out good works, they contemplate about the Day of Resurrection, and they engage in intimate supplication with Allah.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tuhaf al-`Uqoul, no. 20; Mizan ul Hikmah, page No. 418
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَن خَشَعَ قَلبُهُ خَشَعَتْ جَوارِحُهُ.
One whose heart is humble, his limbs also humble themselves.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8172; Mizan ul Hikmah, page No. 418
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنّ الرِّفقَ لَم يُوضَعْ على شيءٍ إلّا زانَهُ ، ولا نُزِعَ مِن شَيءٍ إلّا شانَهُ.
No sooner is leniency added to something than it adorns it, and no sooner is it taken away from something than it spoils it.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 119, no. 6; Mizan ul Hikmah, page No. 555
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ما اصطَحَبَ اثنانِ إلّا كانَ أعظَمُهُما أجراً وأحَبُّهُما إلى اللّه‏ِ عزّوجلّ أرفَقَهُما بصاحِبِهِ.
When two people become friends or accompany each other, the one with the greater reward and the most beloved in Allah’s eyes is the one who is the most gentle towards his companion.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, p. 120, no. 15; Mizan ul Hikmah, page No. 555
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إذا أرادَ اللّه‏ُ بأهلِ بيتٍ خَيرا أدخَلَ علَيهِم بابَ رِفقٍ.
When Allah wishes to bestow good on a household, he introduces leniency into it.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 6, p. 339; Mizan ul Hikmah, page No. 555
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أعقَلُ الناسِ أشَدُّهُم مُداراةً للناسِ.
The most intelligent person is he who is the most obliging towards people.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Saduq, p. 28, no. 4; Mizan ul Hikmah, page No. 555
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الرِّفقُ مِفتاحُ النَّجاحِ .
Moderation is the key to success.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 294; Mizan ul Hikmah, page No. 556
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): إنَّ لِكُلِّ شَيءٍ قُفْلاً وقُفلُ الإيمانِ الرِّفقُ .
Everything has a lock, and the lock of faith is moderation
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 2, p. 118, no. 1; Mizan ul Hikmah, page No. 556
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): الرِّفقُ نِصفُ العَيشِ .
Moderation is worth half of one’s livelihood.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Kafi, p. 120, no. 11; Mizan ul Hikmah, page No. 556
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنّ هذا الدِّينَ مَتِينٌ فَأوغِلُوا فيهِ برِفقٍ ، ولا تُكرِهُوا عِبادَةَ اللّه‏ِ إلى عِبادِ اللّه‏ِ فتكونوا كالراكِبِ المُنْبَتِّ الذي لا سَفَراً قَطَعَ ولا ظَهْراً أبقى.
Verily this religion is firm so penetrate into it gently, and do not arouse aversion for Allah's worship in His servants that they may become like shattered riders who have neither gotten further in their travel nor have any drive left to continue.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, p. 86, no. 1; Mizan ul Hikmah, page No. 556
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): خادِعْ نفسَكَ في العِبادَةِ ، وارفُقْ بها ولا تَقهَرْها ، وخُذْ عَفوَها ونَشاطَها ، إلّا ما كانَ مَكتوباً علَيكَ مِن الفَريضَةِ ، فإنّهُ لابُدَّ مِن قضائها وتَعاهُدِها عندَ مَحَلِّها.
Cajole your soul tactfully to worship, and be gentle with it and do not force it. Make allowances for both its weariness and its activity, except for the daily obligations that are incumbent upon it, for it must fulfil them and undertake them at their prescribed times.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 69; Mizan ul Hikmah, page No. 556
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنّ في الرِّفقِ الزِّيادَةَ والبَرَكَةَ ، ومَن يُحرَمِ الرِّفقَ يُحرَمِ الخَيرَ.
Verily in leniency is to be found abundance and benediction, so whoever is divested of leniency is deprived of good.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 119, no. 7; Mizan ul Hikmah, page No. 557
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الرِّفقُ يُيَسِّرُ الصِّعابَ ، ويُسَهِّلُ شَديدَ الأسبابِ.
Leniency eases hardships and facilitates difficult situations.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1778; Mizan ul Hikmah, page No. 557
الإمامُ الحسينُ (عَلَيهِ الّسَلامُ): مَن اُحْجِمَ عن الرَّأيِ وعَيِيَتْ بِهِ الحِيَلُ ، كانَ الرِّفقُ مِفتاحَهُ .
For him who is rendered helpless in making a decision and who is at a loss of what to do, moderation is the key.
Imām Husayn ibn ‘Alī ibn Abī Ṭālib (a.s.)
Bihar al-Anwar, v. 78, p. 128, no. 11; Mizan ul Hikmah, page No. 557
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): كانَ آخِرُ ما أوصى بهِ الخضرُ موسى بنَ عِمرانَ(: . . . ما رَفَقَ أحَدٌ بأحَدٍ في الدنيا إلّا رَفَقَ اللّه‏ُ عزّوجلّ بهِ يَومَ القِيامَةِ .
The last piece of advice that al-Khiar* gave to Prophet Moses (AS) was: ‘When a person is lenient towards someone in this world, Allah will be lenient with him on the Day of Resurrection.
Imām `Alī ibn Husayn (a.s.)
Bihar al-Anwar, v. 73, p. 386, no. 6; Mizan ul Hikmah, page No. 557
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إن شِئتَ أن تُكرَمَ فَلِنْ ، وإن شِئتَ أن تُهانَ فاخشُنْ.
One who is lenient and moderate in his affairs will obtain whatever he wants from people.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 120, no. 16; Mizan ul Hikmah, page No. 557
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن كانَ رفيقاً في أمرِهِ نالَ ما يُريدُ مِنَ الناسِ.
If you wish to be honoured [by people] be lenient [towards them], and if you wish to be humiliated then be rough
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 78, p. 269, no. 109; Mizan ul Hikmah, page No. 558
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إذا لَم تَكُن عالِماً ناطِقاً فَكُن مُستَمِعاً واعِيَاً.
Even if you are not an articulate scholar, at least be an attentive listener.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4090; Mizan ul Hikmah, page No. 570
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ألا إنَّ أسمَعَ الأسماعِ ما وَعى التَّذكيرَ وقَبِلَهُ.
Indeed the most heedful of all ears is that which is attentive to and accepting of a reminder.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 105; Mizan ul Hikmah, page No. 570
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ما كُلُّ ذِي قَلبٍ بِلَبِيبٍ ، ولا كُلُّ ذِي سَمعٍ بِسَمِيعٍ ، ولا كُلُّ ناظِرٍ بِبَصيرٍ.
Not every man with a heart is understanding, nor every man with an ear a listener, and nor every man with eyes able to see.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 88; Mizan ul Hikmah, page No. 571
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): عَوِّدْ اُذُنَكَ حُسنَ الاستِماعِ، ولا تُصغِ إلى ما لا يَزِيدُ في صَلاحِكَ استِماعُهُ
Accustom your ear to listen effectively, and do not listen to anything that will not benefit your progress.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6234; Mizan ul Hikmah, page No. 571
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): سامِعُ ذِكرِ اللّه‏ِ ذاكِرٌ.
The one who listens to the remembrance of Allah in turn remembers [Him].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5579; Mizan ul Hikmah, page No. 571
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن أحسَنَ الاستِماعَ تَعَجَّلَ الانتِفاعَ.
Whoever listens effectively reaps its benefits immediately.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9243; Mizan ul Hikmah, page No. 571
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): فَفَرَضَ على السَّمعِ أن لا تُصغِيَ بهِ إلى المَعاصِي ، فقالَ عَزَّوجلَّ: «وَقَدْ نَزَّلَ عَلَيْكُم فِي الكِتابِ أنْ إذا سَمِعْتُم آياتِ اللّه‏ِ يُكْفَرُ بِها وَيُسْتَهزأُ بِها فَلا تَقْعُدُوا مَعَهُم حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيرِهِ إنَّكُم إذا مِثْلُهُم إنَّ اللّه‏َ جامِعُ المُنافِقِينَ والكافِرِينَ فِي جَهَنَّمَ جَمِيعاً».
The obligation incumbent upon the hearing is that it not be used for acts of disobedience, for Allah, Mighty and Exalted, has said, "Certainly He has sent down to you in the Book that when you hear Allah's signs being disbelieved and derided, do not sit with them until they engage in some other discourse, or else you [too] will be like them" [Qur'an 4:140]
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nur al-Thaqalayn, v. 1, p. 564, no. 628; Mizan ul Hikmah, page No. 571
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : الشَّبابُ شُعْبَةٌ مِن الجُنونِ.
Youth is a branch of madness.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Ikhtisas, p. 343; Mizan ul Hikmah, page No. 583
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الحِدَّةُ ضَرْبٌ مِن الجُنونِ ؛ لأنَّ صاحِبَها يَنْدَمُ ، فإنْ لَم يَنْدَمْ فجُنونُهُ مُسْتَحكِمٌ.
Irascibility is a type of madness, since its perpetrator always regrets. If however, he does not regret, his madness is confirmed.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 255; Mizan ul Hikmah, page No. 584
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : إنَّ مَن أجابَ في كلِّ ما يُسْألُ عَنهُ لَمَجْنونٌ.
Whoever answers to everything that is asked of him has gone mad.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Ma`ani al-Akhbar, p. 238, no. 2; Mizan ul Hikmah, page No. 584
مَرَّ رسولُ‏اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) بمَجْنونٍ ، فقالَ: ما لَهُ ؟ فقيلَ : إنّهُ مَجْنونٌ ، فقالَ : بَلْ هُو مُصابٌ، إنَّما المَجْنونُ مَن آثَرَ الدُّنيا على الآخِرَةِ.
Holy Prophet Muhammad al Mustafā (s.a.w.w.) passed by an insane person and asked, ‘What is wrong with him?’ He was told that he had gone mad. The Prophet (SAWA) then remarked, ‘Rather, he is afflicted. The one who has gone mad is the one who prefers this world to the next.’
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Mishkat al-Anwar, no. 270; Mizan ul Hikmah, page No. 584
مَرَّ برسولِ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) رجُلٌ وهو في أصْحابِهِ ، فقالَ بعضُ القَومِ: مَجْنونٌ! فقالَ النّبيٌّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : بَلْ هذا رجُلٌ مُصابٌ، إنّما المَجْنونُ عَبدٌ أو أمَةٌ أبْلَيا شَبابَهُما في غَيرِ طاعةِ اللّه‏ِ .
A man passed by the Prophet (SAWA) while he was sitting with his companions. One of them mentioned that he had gone mad. The Prophet (SAWA) replied, ‘This man is, in fact, afflicted, since truly one who is mad, be he male or female, is one who has squandered his youth in other than Allah’s obedience.’
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Mishkat al-Anwar, no. 169; Mizan ul Hikmah, page No. 584
مَرَّ رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) بِرَجُلٍ مَصْروعٍ ... فقالَ : ما هذا بمَجْنونٍ ، ألاَ اُخبِرُكُم بالمَجْنونِ حقَّ المَجْنونِ ؟ ....قالَ: إنَّ المَجْنونَ حقَّ المَجْنونِ المُتَبَخْتِرُ في مِشْيتِهِ ، النّاظِرُ في عِطْفَيْهِ ، المُحَرِّكُ جَنْبَيهِ بمِنْكَبَيْهِ ، فذَاكَ المَجْنونُ وهذا المُبْتلى .
The Prophet (SAWA) passed by one who was affected by madness, and said, ‘Shall I inform you of one who is truly mad?’ Then he said, ‘Indeed one who is mad is one who is haughty in his gait, looking over his shoulders, and swinging his sides from side to side. That is one who is mad and this is one afflicted.’
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Ma`ani al-Akhbar, p. 237, no. 1; Mizan ul Hikmah, page No. 584
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : البُخْلُ جامعٌ لِمَساوئِ العُيوبِ، وهُو زِمامٌ يُقادُ بهِ إلى كلِّ سُوءٍ.
Miserliness encompasses all vices, and it is a rein with which one is led to every defect.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 73, p. 307, no. 36; Mizan ul Hikmah, page No. 609
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : البُخلُ عارٌ.
Miserliness is [a source of] shame
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 3; Mizan ul Hikmah, page No. 609
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : البُخلُ جِلْبابُ المَسْكَنَةِ .
Miserliness is the garment of wretchedness.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 77, p. 238, no. 1; Mizan ul Hikmah, page No. 609
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : البُخلُ بالموجودِ سُوءُ الظَّنِّ بالمَعبودِ
Miserliness in giving [to others] what is at hand is a mistrust in God
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1258; Mizan ul Hikmah, page No. 610
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَن بَخِلَ بمالِهِ ذَلَّ، مَن بَخِلَ بِدينِهِ جَلَّ .
A man who is miserly with his money will face humiliation, but a man who is miserly with his faith [i.e. he does not readily give it up] will be dignified.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, nos. 7921-7922; Mizan ul Hikmah, page No. 610
الإمامُ الحسنُ (عَلَيهِ الّسَلامُ) لَمّا سَألَهُ أبوهُ عنِ الشُّحِّ : أن تَرى ما في يَدَيكَ شَرَفا وما أنفَقتَ تَلَفا .
[It is] (Greed) when you count what is in your hands as a source of honour, while you count what you have given away as a waste
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 73, p. 305, no. 23; Mizan ul Hikmah, page No. 610
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : إنّما الشَّحِيحُ مَن مَنَعَ حَقَّ اللّه ، وأنفَقَ في غَيرِ حَقِّ اللّه عز و جل.
The miser is he who denies what is Allah’s right, and spends instead for a purpose other than Allah’s sake.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v.73 p.305, no. 25; Mizan ul Hikmah, page No. 610
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : الشُّحُّ أشَدُّ مِنَ البُخلِ ، إنَّ البَخِيلَ يَبخَلُ بما في يَدِهِ ، والشَّحِيحَ يَشُحُّ عَلى ما في أيدِي الناسِ وعلى ما في يَدِهِ ، حتّى لا يَرَى في أيدِي الناسِ شَيئا إلاّ تَمَنّى أن يكونَ لَهُ بالحِلِّ والحَرامِ ، لا يَشبَعُ ولا يَنتَفِعُ بما رَزَقَهُ اللّه.
Greed is worse than miserliness because a miser is parsimonious in spending what he has, whilst a greedy man covets that which others possess in addition to what he himself possesses, such that whatever he sees in the hands of others he wishes to be his – lawfully or unlawfully. He cannot be satiated, and nor does he derive any benefit from what Allah has granted him
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tuhaf al-`Uqoul, no. 371, 372; Mizan ul Hikmah, page No. 610
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ) : البُخلُ يُمَزِّقُ العِرْضَ.
Miserliness rips one’s honour apart
Imām Alī ibn Mūsā al-Rezā (a.s.)
Bihar al-Anwar, v. 78, p. 357, no. 12; Mizan ul Hikmah, page No. 611
الإمامُ الهادي (عَلَيهِ الّسَلامُ) : البُخلُ أذَمُّ الأخلاقِ.
Miserliness is the most blameworthy vice.
Imām ‘Alī an-Naqī (‘Alī al-Hādī ) (a.s.)
Bihar al-Anwar, v. 72, p. 199, no. 27; Mizan ul Hikmah, page No. 611
رسولُ اللّه‏ صلى ‏الله ‏عليه ‏و‏آله : أقلُّ النّاسِ راحةً البخيلُ.
The least comfortable one among people is the miser
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 73, p. 300, no. 2; Mizan ul Hikmah, page No. 611
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : البَخيلُ خازِنٌ لِوَرَثتِهِ.
The miser stores [wealth] for his inheritors
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 464; Mizan ul Hikmah, page No. 611
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : البُخـلُ يُـذِلُّ مُصـاحِـبَـهُ ، ويُعِزُّ مُجانِبَهُ.
Miserliness humiliates its companion and honours the one who abandons it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1409; Mizan ul Hikmah, page No. 611
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : ليسَ لِبخيلٍ حبيبٌ
A miser can have no friend
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 7473; Mizan ul Hikmah, page No. 611
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : عَجِبتُ للبخيلِ يَستعجِلُ الفَقرَ الّذي مِنه هَرَبَ ، ويَفُوتُهُ الغِنى الّذي إيّاهُ طَلبَ ، فيعيشُ في الدُّنيا عَيْشَ الفُقراءِ ، ويُحاسَبُ في الآخِرةِ حسابَ الأغنياءِ..
I wonder at the miser – he expedites the same poverty from which he escapes, and misses the same richness for which he yearns! So he leads a life of deprivation in this world like the poor, yet he will be judged with the rich in the Hereafter.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 72, p. 199, no. 28; Mizan ul Hikmah, page No. 612
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : حاجَتُكَ إلى البـخيلِ أبْـرَدُ مِـن الزَّمْهَريرِ.
Your need to a miser is colder than the cold wind.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 31, no. 99; Mizan ul Hikmah, page No. 612
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : إنّ أحقَّ النّاسِ بأن يَتمنّى للنّاسِ الغِنى البُخَلاءُ ؛ لأنَّ النّاسَ إذا استَغْنَوا كَفُّوا عن أموالِهِم.
No one should love for others to be rich as much as the misers; for when others become rich, they would subsequently keep away from their wealth
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Amali al-Saduq, p. 316, no. 8; Mizan ul Hikmah, page No. 612
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : حَسْبُ البخيلِ مِن بُخلِهِ سُوءُ الظَّنِّ بربِّهِ ، مَن أيقَنَ بالخَلَفِ جادَ بالعَطيّةِ .
The miser’s parsimony suffices as mistrust of his Lord, for a man who is certain of [God’s] compensation would give generously.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 73, p. 306, no. 28; Mizan ul Hikmah, page No. 612
رسولُ اللّه صلى ‏الله ‏عليه ‏و‏آله : إنّما البَخيلُ حَقُّ البَخيلِ الّذي يَمنعُ الزَّكاةَ المَفروضةَ في مالِهِ ، ويَمنعُ البائِنَةَ في قومِهِ ، وهُو فيما سِوى ذلكَ يُبَذِّرُ.
The real miser is the one who refuses to pay the mandatory alms-tax from his wealth, and refuses to spend on the necessities of his people, yet he squanders it on other things.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Ma`ani al-Akhbar, p. 245, no. 4; Mizan ul Hikmah, page No. 613
رسولُ اللّه صلى ‏الله ‏عليه‏ و‏آله : البخيلُ حقّا مَن ذُكِرْتُ عِندَهُ فَلَم يُصَلِّ علَيَّ.
The real miser is he before whom my name is mentioned and he does not say ‘peace be upon him’
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 73, p. 306, no. 28; Mizan ul Hikmah, page No. 613
رسولُ اللّه اللّه صلى ‏الله ‏عليه‏ و‏آله : أبْخَلُ النّاسِ مَن بَخِـلَ بمـا افترَضَ اللّه‏ُ علَيهِ.
The most miserly person is he who refuses to give what Allah has made obligatory [i.e. the alms-tax].
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 73, p. 300, no. 2; Mizan ul Hikmah, page No. 613
رسولُ اللّه اللّه صلى ‏الله ‏عليه‏ و‏آله : إنّ أبخَلَ النّاسِ مَن بَخِلَ بالسَّلام.
The most miserly person is he who is miserly with his greeting [i.e. he does not greet others].
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 76, p. 4, no. 11; Mizan ul Hikmah, page No. 613
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إنّ سَخاءَ النّفْسِ عمّا في أيدي النّاسِ لَأفضَلُ مِن سَخاءِ البَذلِ.
A person’s freedom from [coveting] what others possess is better than the liberality in giving
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 76, p. 4, no. 3537; Mizan ul Hikmah, page No. 614
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : إنّ أمـيـرَ الـمؤمنينَ (عَلَيهِ الّسَلامُ) بَعثَ إلى رجُلٍ بخَمسةِ أوْساقٍ مِن تَمرٍ ... فقالَ رجُلٌ لأميرِ المؤمنينَ (عَلَيهِ الّسَلامُ) : واللّه ما سألَكَ فُلانٌ ، ولَقد كانَ يُجْزيهِ مِن‏الخَمسةِ أوْساقٍ وَسَقٌ واحدٌ ! فقالَ لَه أميرُالمؤمنينَ (عَلَيهِ الّسَلامُ) : لا كَثّرَ اللّه‏ُ في المؤمنينَ ضَرْبَكَ ! اُعطي أنا وتَبخَلُ أنتَ ؟.
The Commander of the Faithful (AS) sent someone five camel-loads of dates … at which a man said to him, ‘By Allah, he did not even ask you for anything. Indeed, one camel-load would have been enough to recompense him!’ The Commander of the Faithful (AS) replied, ‘May Allah increase not the people of your type! I am giving and you are the one being miserly?!
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Wasael al-Shi`aah, v. 6, p. 318, no. 1; Mizan ul Hikmah, page No. 614
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : كَثرَةُ العِلَلِ آيةُ البُخلِ.
Abundance of excuses [for not giving] is a sign of miserliness.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 77, p. 209, no. 1; Mizan ul Hikmah, page No. 614
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : البخيلُ مُتَحَجِّجٌ بالمَعاذِيرِ والتَّعالِيلِ.
The miser justifies himself by presenting [many] excuses and justifications.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1275; Mizan ul Hikmah, page No. 614
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الحياءُ سَبَبٌ إلى كُلِّ جَميلٍ.
Modesty is the means to all beauty.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 77, p. 211, no. 1; Mizan ul Hikmah, page No. 615
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الحياءُ مِفْتاحُ كُلِّ الخَيرِ
Modesty is the key to all goodness
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 340; Mizan ul Hikmah, page No. 615
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : أعقَلُ النّاسِ أحْياهُم.
The most intelligent person is the most modest one.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2900; Mizan ul Hikmah, page No. 615
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الحياءُ يَصُدُّ عنْ فِعْلِ القَبيحِ.
Modesty prevents ugly actions.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1393; Mizan ul Hikmah, page No. 615
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : سَبَبُ العِفَّةِ الحياءُ .
The means to chastity is modesty
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5527; Mizan ul Hikmah, page No. 615
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : لا إيمانَ لِمَن لا حياءَ لَهُ .
There is no faith for the one who has no modesty.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 106, no. 5; Mizan ul Hikmah, page No. 615
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : الحياءُ حياءانِ : حياءُ عَقْلٍ وحياءُ حُمْقٍ ، فحَياءُ العَقلِ العِلْمُ ، وحَياءُ الحُمْقِ الجَهْلُ.
There are two types of modesty, modesty springing from the intellect, and a sense of shame arising from foolishness. As for the modesty of the intellect, it is knowledge, and as for the shame from foolishness, it is ignorance.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 149, no. 75; Mizan ul Hikmah, page No. 616
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : قُرِنَ الحياءُ بالحِرْمانِ.
Shame has been associated with deprivation.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6714; Mizan ul Hikmah, page No. 616
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الحياءُ يَمْنَعُ الرِّزْقَ.
Shame prevents sustenance.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 274; Mizan ul Hikmah, page No. 616
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَنِ اسْتَحيى مِن قَولِ الحَقِّ فهُو أحمَقُ.
One who is ashamed of speaking the truth is a fool
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Ghurar al-Hikam, no. 8650; Mizan ul Hikmah, page No. 616
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : لم‏يَبْقَ مِن أمْثالِ الأنْبياءِ (عَلَيهِم الّسَلامُ) إلّا قَولُ النّاسِ : إذا لَم تَسْتَحيِ فاصْنَعْ ما شِئْتَ .
From the proverbs of the prophets (AS) only the following saying of the people has remained, “If you do not have modesty then do as you wish”.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Uyoun Akhbar al-Reza (AS), v. 2, p. 56, no. 207; Mizan ul Hikmah, page No. 616
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَن لَم يَسْتَحيِ مِن النّاسِ لَم يَسْتَحيِ مِن اللّه‏ِ سبحانَهُ .
One who is not ashamed in front of people is not ashamed in front of Allah, Glory be to Him
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9081; Mizan ul Hikmah, page No. 616
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : اسْتَحْيِ مِن اللّه‏ِ اسْتِحياءَكَ مِن صالِحي جِيرانِكَ ؛ فإنّ فيها زِيادَةَ اليَقينِ .
Be modest in front of Allah just like your modesty with your righteous neighbours, for verily modesty with Allah increases one’s conviction.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 78, p. 200, no. 28; Mizan ul Hikmah, page No. 617
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ) : اسْتَحْيوا مِن اللّه‏ِ في سَرائرِكُم كما تَسْتَحْيونَ مِن النّاسِ في عَلانِيَتِكُم.
Be modest with Allah when in private just as you are modest with people in public
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Tuhaf al-`Uqoul, no. 394; Mizan ul Hikmah, page No. 617
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : غايَةُ الحياءِ أنْ يَسْتَحييَ المَرءُ مِن نَفْسِهِ.
The peak of modesty is for a man to be modest in the presence of his own self.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6369; Mizan ul Hikmah, page No. 617
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : جُدْ بِما تَجِدُ تُحْمَدْ.
Be openhanded with whatever you find, and you will be commended
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4716; Mizan ul Hikmah, page No. 650
لإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : جُودُ الرّجُلِ يُحَبّبُهُ إلى أضْدادِهِ ، وبُخْلُهُ يُبَغِّضُهُ إلى أولادِهِ.
Man’s open-handedness endears him to his opponents, and his stinginess makes him hated even by his children
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4729; Mizan ul Hikmah, page No. 650
لإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الجُودُ مِن كَرَمِ الطَّبيعةِ.
Open-handedness is of the nobility of [man’s] nature
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Kitab al-Irshad, v. 1, p. 303; Mizan ul Hikmah, page No. 650
لإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الجُودُ عِزٌّ مَوجودٌ.
Open-handedness is a present honour.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 330; Mizan ul Hikmah, page No. 650
الإمامُ الحسينُ (عَلَيهِ الّسَلامُ) : مَن جادَ سادَ .
He who is open-handed rules
Imām Husayn ibn ‘Alī ibn Abī Ṭālib (a.s.)
Kashf al-Ghamma, v. 2, p. 242; Mizan ul Hikmah, page No. 650
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : أجْوَدُ النّاسِ مَن جادَ بنَفسِهِ ومالِهِ في سبيلِ اللّه‏ِ .
The most open-handed of people is he who gives freely of himself and his wealth in the way of Allah
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nawadir al-R`awandi, p. 20; Mizan ul Hikmah, page No. 651
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : أفضَلُ الجُودِ ما كانَ عن عُسْرَةٍ .
The best form of open-handedness is that expressed in spite of hardship.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3185; Mizan ul Hikmah, page No. 651
الإمامُ الحسينُ (عَلَيهِ الّسَلامُ) : إنّ أجْوَدَ النّاسِ مَن أعطى مَن لا يَرجو .
The most open-handed of people is he who gives without expectation.
Imām Husayn ibn ‘Alī ibn Abī Ṭālib (a.s.)
Kashf al-Ghamma, v. 2, p. 242; Mizan ul Hikmah, page No. 651
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : لا يَكونُ الجَوادُ جَواداً إلّا بثَلاثةٍ : يَكونُ سَخِيّاً بمالِهِ على حالِ اليُسْرِ والعُسْرِ ، وأنْ يَبْذلَهُ للمُستَحِقِّ ، ويَرى أنَّ الّذي أخَذَهُ مِن شُكْرِ الّذي أسْدى إلَيهِ أكْثَرُ مِمّا أعْطاهُ.
The open-handed cannot be considered open-handed unless he has three [attributes]: he is generous with his wealth both in times of ease as well as hardship, bestows it on the deserving, and finds the gratitude of the one he gave to greater than what he gave him
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 78, p. 231, no. 27; Mizan ul Hikmah, page No. 651
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): وَجَدتُ المُسالَمَةَ ـ ما لَم يَكُن وَهنٌ في الإسلامِ ـ أنجَعَ مِن القِتالِ.
I have found conciliation – so long as it is does not enfeeble Islam – to be more beneficial than combat.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10138; Mizan ul Hikmah, page No. 689
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ مِن كتابِهِ للأشتَرِ لَمّا وَلاّهُ مِصرَ ـ: ولا تَدفَعَنَّ صُلحاً دَعاكَ إلَيهِ عَدُوُّكَ وللّه‏ِِ فيهِ رِضىً؛ فإنّ في الصُّلحِ دَعَةً لِجُنودِكَ، وراحَةً مِن هُمُومِك، وأمناً لبلادِكَ، ولكِنِ الحذَرَ كُلَّ الحَذَرِ مِن عَدُوِّكَ بَعدَ صُلحِهِ؛ فإنَّ العَدُوَّ ربّما قارَبَ لِيَتَغَفَّلَ، فَخُذْ بِالحَزمِ، واتَّهِمْ في ذلكَ حُسنَ الظَّنِّ.
Do not reject the peace to which your enemy may call you, and wherein the pleasure of Allah lies, for verily peace affords composure to your army, relief to you from your worries, and safety for the country. After the peace entreaty however, be extremely wary of your enemy, because often the enemy draws near in order to take advantage of your negligence. Therefore, act prudently and entertain good opinion about them, though always being on your guard.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 53; Mizan ul Hikmah, page No. 689
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ في وصيَّتِهِ لابنِهِ الحَسنِ (عَلَيهِ الّسَلامُ) لمّا ضَرَبَهُ ابنُ مُلجَمٍ ـ: واعلَمْ أنّ معاويةَ سَيُخالِفُكَ كما خالَفَنِي، فإن وادَعتَهُ وصالَحتَهُ كُنتَ مُقتَدِياً بِجَدِّكَ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) في مُوادَعَتِهِ بَنِي ضَمرَةَ وبَنِي أشجَعَ... فإن أرَدتَ مُجاهَدَةَ عَدُوِّكَ فَلَن يَصلُحَ لكَ مِن شِيعَتِكَ مَن يَصلُحُ لأبيكَ.
Know that Muawiya will oppose you just as he opposed me, and in conciliating and making peace with him, you will be following in the footsteps of your grandfather (AS) when he conciliated with the Bani Aamra and the Bani Ashja`a tribes … and if instead you wish to fight your enemy, know that you will not find any from among your followers willing to make peace alongside you, as your father’s followers did alongside him.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Sa`ada, v. 2, p. 742; Mizan ul Hikmah, page No. 690
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنّ الحَسنَ بنَ عليٍّ( لَمّا طُعِنَ واختَلَفَ الناسُ عَليهِ سَلَّمَ الأمرَ لِمعاويةَ، فَسَلَّمَت علَيهِ الشِّيعَةُ «علَيكَ السَّلامُ يا مُذِلَّ المؤمنينَ !» فقالَ (عَلَيهِ الّسَلامُ): ما أنا بِمُذِلِّ المُؤمنينَ، ولكِنّي مُعِزُّ المؤمنينَ، إنّي لَمّا رَأيتُكُم ليسَ بِكُم علَيهِم قُوَّةٌ سَلَّمتُ الأمرَ لأِبقى أنا وأنتُم بينَ أظهُرِهِم، كما عابَ العالِمُ السَّفِينَةَ لِتَبقى لأصحابِها، وكذلكَ نَفسِي وأنتُم لِنَبقى بَينَهُم
Verily Hasan b. Ali (AS), when he was reproached and opposed by the people for having made peace with Muawiya, people would greet him in the street saying, ‘Peace be upon you O degrader of the believers’, and he (AS) would reply, ‘I am not a degrader of the believers, rather I am elevating the believers. Verily when I saw you having no strength to overpower them [Muawiya’s army], I made peace in order that you and I may remain alive in their midst, just like the wise one [al-Khizr] damaged the boat in order that it may be spared for its owners. Thus did I act for yours and my benefit in order that we remain alive among them
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 78, p. 287, no. 2; Mizan ul Hikmah, page No. 690
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): صَدَقةٌ يُحِبُّها اللّه‏ُ: إصلاحٌ بَينَ الناسِ إذا تَفاسَدُوا، وتَقارُبُ بَينِـهِم إذا تَباعَدُوا .
A charitable act most loved by Allah is reconciling between people if they have fallen out, and bringing them together when they have become distanced from one another
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 209, no. 1; Mizan ul Hikmah, page No. 691
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لِلمفضَّلِ ـ: إذا رَأيتَ بينَ اثنَينِ مِن شِيعَتِنا مُنازَعَةً فافتَدِها مِن مالي .
If you see two people from amongst our followers (Shi`aa) fighting [over property or the like], use my money to settle the dispute.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 209, p. 3; Mizan ul Hikmah, page No. 691
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): المُصلِحُ ليسَ بِكاذِبٍ .
The reconciler is not a liar
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 210, no. 5; Mizan ul Hikmah, page No. 691
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الكلامُ ثلاثةٌ: صِدقٌ وكِذبٌ وإصلاحٌ بينَ الناسِ ... تَسمَعُ مِنَ الرَّجُلِ كلاما يَبلُغُهُ فَتَخبُثُ نَفسُهُ، فَتَلقاهُ فَتَقُولُ: سَمِعتُ مِن فُلانٍ قالَ فِيكَ مِنَ الخَيرِ كذا وكذا، خِلافَ ما سَمِعتَ مِنهُ.
Utterances fall under three categories: the truth, the lie, and reconciliation between people … you may hear a man saying something about someone, which when they come to hear will lead them to feel malice towards the former. [In such a situation] you may instead tell them, ‘I heard x speaking such good things about you’, contrary to what you had heard
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 341, no. 16; Mizan ul Hikmah, page No. 691
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): شَرُّ إخوانِكَ مَن داهَنَكَ في نفسِكَ وساتَرَكَ عَيبَكَ.
The worst of your brothers is he who flatters you and conceals [from you] your faults
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5725; Mizan ul Hikmah, page No. 695
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن داهَنَ نفسَهُ هَجَمَت بهِ على المعاصِي المُحَرَّمَةِ.
Whoever flatters himself trespasses into the forbidden transgressions
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9022; Mizan ul Hikmah, page No. 695
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): أوحَى اللّه‏ُ تعالى إلى شُعَيبٍ النبيِّ: إنّي مُعَذِّبٌ مِن قومِكَ مائَةَ ألفٍ: أربعينَ ألفاً مِن شِرارِهِم وسِتّينَ ألفاً مِن خِيارِهم ، فقالَ: يا ربِّ ، هؤلاءِ الأشرارُ فما بالُ الأخيارِ ؟! فَأوحَى اللّه‏ُ عزّوجلّ إلَيهِ: داهَنوا أهلَ المعاصِي فلَم يَغضَبُوا لِغَضَبِي.
Allah revealed to Prophet Shuaayb [Known as Jethro – Prophet Moses’s father-in-law - in the biblical tradition (ed.)], ‘Verily I am punishing one hundred thousand members of your community: forty thousand from among the evil doers and sixty thousand from among the good doers.’ He said, ‘My Lord, evil doers fine, but what about the good doers?’ Then Allah, Mighty and Exalted, revealed to him, ‘They were pliable with the transgressors and did not express any anger at what angers Me’
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Mishkat al-Anwar, no. 51; Mizan ul Hikmah, page No. 695
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا تُداهِنُوا في الحقِّ إذا وَرَدَ علَيكُم وعَرَفتُمُوهُ فَتَخسَرُوا خُسراناً مُبِيناً .
Do not compromise the truth when you come across it and you recognize that it is the truth, lest you suffer clear loss
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 77, p. 291, no. 2; Mizan ul Hikmah, page No. 695
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ولَعَمْرِي ما عَلَيَّ مِن قِتالِ مَن خالَفَ الحَقَّ ، وخابَطَ الغَيَّ ، مِن إدهانٍ ولا إيهانٍ.
By my life, never will I compromise with or be slack when fighting anyone who opposes the truth or one who has fallen into transgression
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 24; Mizan ul Hikmah, page No. 695
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ـ لعبد اللّه‏ بن مسعود ـ: يابنَ مَسعودٍ ، إيّاكَ أن تُشرِكَ بِاللّه‏ِ طَرفَةَ عَينٍ وإن نُشِرتَ بِالمِنشارِ ، أو قُطِّعتَ ، أو صُلِبتَ ، أو اُحرِقتَ بِالنارِ.
O Ibn Mas`aud, beware of ever associating anything with Allah for even the twinkling of an eye, even if you are to be cut up with a saw, amputated, crucified or burnt with fire.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Makarim al- Akhlaq, v. 2, p. 357, no. 2660; Mizan ul Hikmah, page No. 696
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّ بَني اُمَيَّةَ أطلَقُوا لِلنّاسِ تَعليمَ الإيمانِ ولَم يُطلِقُوا تَعليمَ الشِّركِ ؛ لِكَي إذا حَمَلُوهُم علَيهِ لَم يَعرِفُوهُ.
Verily the Umayyads used to freely point out people's faith to them [condescendingly], but did not freely point out polytheism, so that when it came to their converting them [the people] to it, they would not be able to recognise it
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 415, no. 1; Mizan ul Hikmah, page No. 696
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) ـ لَمّا سُئلَ عن أدنَى الشِّركِ ـ: مَن قالَ لِلنَّواةِ: إنَّها حَصاةٌ ، ولِلحَصاةِ: إنّها نَواةٌ ، ثُمّ دانَ بهِ.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.) was once asked what the absolute minimum of polytheism was, to which he replied, 'It is to call fruit kernels stones and vice versa, and to believe them as such.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, p. 397, no. 1; Mizan ul Hikmah, page No. 697
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لمّا سُئل عَن أدنَى الشرك ـ: مَنِ ابتَدَعَ رَأياً فَأحَبَّ علَيهِ أو أبغَضَ علَيهِ.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) was once asked what the absolute minimum of polytheism was, to which he replied, 'It is to contrive a ruling and falsely cause people to take sides for and against it
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, no. 2; Mizan ul Hikmah, page No. 697
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إيّاكَ وما يُعتَذَرُ مِنهُ ، فإنَّ فيهِ الشِّركَ الخَفِيَّ.
Beware of committing anything that warrants justification, for verily that is hidden polytheism
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 78, p. 200, no. 28; Mizan ul Hikmah, page No. 697
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ في قولِهِ تعالى: «وَما يُؤْمِنُ أَكْثَرُهُمْ...» ـ: هُو الرَّجُلُ يقولُ: لَولا فُلانٌ لَهَلَكتُ ، ولَولا فُلانٌ لَأصَبتُ كذا وكذا، ولَولا فُلانٌ لَضاعَ عِيالي ، ألا تَرى أ نّهُ قد جَعَلَ للّه‏ِِ شَريكاً في مُلكِهِ يَرزُقُهُ ويَدفَعُ عَنهُ؟!قالَ [ الراوي ] قلتُ: فيقولُ: لَولا أنَّ اللّه‏َ مَنَّ عَليَّ بِفلانٍ لَهَلَكتُ ؟ قال: نَعَم ، لا بَأسَ بهذا .
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) said when interpreting the Qur’anic verse: “And most of them do not believe in Allah without ascribing partners to Him”, ‘This is in reference to man’s statement: “Were it not for ‘x’ I would surely have perished”, or “Were it not for ‘x’ I would indeed have been afflicted” or “Were it not for ‘x’ my family would be at a loss.” Do you not see that he has associated a partner to Allah in His Kingdom giving him sustenance and repelling misfortune from him?’ He was subsequently asked, ‘What if one were to say, “Were it not for Allah granting me x’s help, I would have perished…?” Imam replied, 'There is nothing wrong with saying things like this.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tafsir al-`Ayyashi, v. 2, p. 200, no. 96; Mizan ul Hikmah, page No. 697
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ أيضا ـ: شِركُ طاعَةٍ ولَيسَ شِركَ عِبادَةٍ.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) said when interpreting the Qur’anic verse: “And most of them do not believe in Allah without ascribing partners to Him”, ‘This refers to ascribing partners in Allah's obedience, not [just] in His worship
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 397, no. 4; Mizan ul Hikmah, page No. 698
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّ الشِّركَ أخفى مِن دَبِيبِ النَّملِ . وقالَ: مِنهُ تَحويلُ الخاتَمِ لِيَذكُرَ الحاجَةَ وشِبهُ هذا .
Polytheism is more discreet than the crawling of an ant, and includes things like turning one's ring to make a wish, and other such [superstitions].
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Ma`ani al-Akhbar, p. 379, no. 1; Mizan ul Hikmah, page No. 698
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ في قولِهِ تعالى: «وما يُؤْمِنُ أَكْثَرُهُمْ بِاللّه‏ِ إلّا وَهُمْ مُشْرِكُونَ» ـ: كانُوا يَقولونَ: نُمطَرُ بِنَوءِ كذا ، وبِنَوءِ كذا ، ومِنها أ نّهُم كانوا يَأتُونَ الكُهّانَ فَيُصَدِّقُونَهُم بما يَقولونَ .
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) said when interpreting the Qur’anic verse: “And most of them do not believe in Allah without ascribing partners to Him”, ‘This refers to when people used to say, 'We are being rained on from the storm of x, or the storm of y [referring to various false gods]. And they used to consult soothsayers and believe whatever they told them
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 58, p. 317, no. 8; Mizan ul Hikmah, page No. 698
كانَ النبيُّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) إذا قامَ إلى الصَّلاةِ تَرَبَّدَ وَجهُهُ خَوفاً مِنَ اللّه‏ِ تعالى.
When the Prophet (SAWA) used to stand for prayer, his face would become sullen from fear of Allah, the most High. (Tradition by Ja`afar b. Ali al-Qummi )
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Falah al-Sa’il, no. 161; Mizan ul Hikmah, page No. 717
عن عليٍّ صلواتُ اللّه‏ِ علَيهِ أنّهُ كانَ إذا دَخَلَ الصَّلاةَ كانَ كَأنَّهُ بِناءٌ ثابِتٌ أو عَمودٌ قائمٌ لا يَتَحَرَّكُ، وكانَ ربّما رَكَعَ أو سَجَدَ فَيَقَعُ الطَّيرُ علَيهِ، ولَم يُطِقْ أحَدٌ أن يَحكِيَ صلاةَ رسولِ‏اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) إلّا عليُّ بنُ أبي طالبٍ وعليُّ بنُ الحسينِ’.
When Imam Ali (AS) used to stand for prayer, he would be like a fixed structure or a straight pillar, not moving at all, and sometimes when he would bow or prostrate, [he would be so still that] a bird would perch itself on him. Nobody was ever able to match the prayer of the Prophet (SAWA) apart from Ali b. Abi Talib and Ali b. al-Husayn [i.e. Imam Zayn al-Abidin] (AS).
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Da`aim al-Islam, v. 1, p. 159; Mizan ul Hikmah, page No. 718
كانَ أميرُ المؤمنينَ (عَلَيهِ الّسَلامُ) إذا أخَذَ في الوُضُوءِ يَتَغَيَّرُ وَجهُهُ مِن خِيفَةِ اللّه‏ِ تعالى .
When the Commander of the Faithful, Ali (AS) used to start performing his ablution, the colour of his face would change due to the fear of Allah, most High.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 70, p. 400, no. 72; Mizan ul Hikmah, page No. 718
كانَ أبو جعفرٍ وأبوعبدِاللّه‏ِ( إذا قاما إلى الصَّلاةِ تَغَيَّرَت ألوانُهُما حُمرَةً ومَرَّةً صُفرَةً، وكأنّما يُناجِيانِ شَيئا يَرَيانِهِ.
When Abu Ja`afar and Abu `Aabdillah [i.e. Imam al-Baqir and Imam al-Sadiq (AS)] used to stand to pray, their faces would change colour, sometimes reddening and sometimes paling, and it was as if they were intimately conversing with someone they could see
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Falah al-Sa’il, p. 161; Mizan ul Hikmah, page No. 719
عن القزّازِ: خَرَجَ الرِّضا (عَلَيهِ الّسَلامُ) يَستَقبِلُ بعضَ الطالِبِيِّينَ وجاءَ وقتُ الصَّـلاةِ، فَمالَ إلى قَصرٍ هناكَ فَنَزَلَ تحتَ صَخرَةٍ فقالَ: أذِّنْ، فقلتُ: نَنتَظِرُ يَلحَقْ بنا أصحابُنا، فقالَ: غَفَرَ اللّه‏ُ لكَ، لا تُؤَخِّرَنَّ صَلاةً عن أوَّلِ وَقتِها إلى آخِرِ وَقتِها مِن غَيرِ عِلَّةٍ، علَيكَ أبَداً بأوَّلِ الوَقتِ، فَأذَّنتُ وصَلَّينا.
‘Al-Reza (AS) went out to await the arrival of some people who were coming to visit him when the time for prayer set in. He went towards a nearby fort and took shade under a rock, saying, ‘Announce the call for prayer.’ I replied, ‘Why don’t we wait for our companions to catch up with us?’ He replied, ‘May Allah forgive you. Do not ever delay the prayer from the earliest moment of its onset to the latest without a good excuse. You must always pray at the earliest time’, so I announced the call for prayer and we prayed. (Tradition by al-Qazzaz )
Imām Alī ibn Mūsā al-Rezā (a.s.)
Bihar al-Anwar, v. 83, p. 21, no. 38; Mizan ul Hikmah, page No. 724
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ويلٌ للذينَ يَجتَلِبُونَ الدنيا بالدِّينِ ، يَلبَسُونَ للناسِ جُلودَ الضَّأنِ مِن لِينِ ألسِنَتِهِم، كلامُهُم أحلى مِن العَسَلِ وقُلوبُهُم قُلوبُ الذِئابِ، يقولُ اللّه‏ُ تعالى: أبي يَغتَرُّونَ؟!
Woe betide those who trade their religion for the life of this world – in front of people they are soft-spoken and their words are sweeter than honey, but they are wolves in sheep's clothing [lit. their hearts are wolves' hearts (ed.)], and Allah says regarding them, 'Are they trying to pull the wool over My eyes?
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
A`alam al-Din, no. 295; Mizan ul Hikmah, page No. 848
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنّ المَلَكَ لَيَصعَدُ بعَملِ العَبدِ مُبتَهِجاً بهِ ، فإذا صَعِدَ بحَسَناتِهِ يقولُ اللّه‏ُ عزّوجلّ: اجعَلُوها في سِجِّينٍ إنّهُ لَيسَ إيّايَ أرادَ بِها.
Verily the angel [charged with man's deeds] rises up with man's good deeds, delighted on account of them, but as he is lifting up his good deeds, Allah tells him, 'Go and place them in the Sijjin [Sijjin: proper name given in the Qur'an to a written record of the evildoers' deeds (ed.)], as he did not perform these deeds for Me
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 295, no. 7; Mizan ul Hikmah, page No. 848
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنّ المُرائيَ يُنادى يَومَ القِيامَةِ: يا فاجِرُ! يا غادِرُ ! يا مُرائي ! ضَلَّ عَمَلُكَ ، وبَطَلَ أجرُكَ ، اذهَبْ فَخُذْ أجرَكَ مِمَّن كُنتَ تَعمَلُ لَهُ.
The show-off will be called on the Day of Resurrection: O shameless liar! O treacherous one! O show-off! Your deeds are lost, and the reward for your deeds is lost. Go and get your reward from those you intended to please by your actions
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Munyat al-Murid, p. 318; Mizan ul Hikmah, page No. 848
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): يقولُ اللّه‏ُ سبحانَهُ: إنّي أغنَى الشُّرَكاءِ فَمَن عَمِلَ عَمَلاً ثُمّ أشرَكَ فيهِ غَيرِي فأنا مِنهُ بَرِيءٌ ، وهو لِلَّذِي أشرَكَ بهِ دُوني
Allah, glory be to Him, says, 'I am the most self-sufficient of partners, for whoever performs a deed for Me as well as for someone else alongside Me, [know that] I am free from need of his action and I leave it for the one that he associated with Me
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Uddat al-Da`ai, p. 203; Mizan ul Hikmah, page No. 849
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنّ اللّه‏َ لا يَقبَلُ عَملاً فيهِ مِثقالُ ذَرَّةٍ مِن رياءٍ.
Verily Allah does not accept a deed that is performed with even an atom's weight of showing off in it
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 1, p. 187; Mizan ul Hikmah, page No. 849
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ـ حِينَ سَـألَهُ رَجُـلٌ: يا رسولَ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ، فِيمَ النَّجاةُ ؟ ـ: أن لا يَعمَلَ العَبدُ بطاعَةِ اللّه‏ِ يُريدُ بها الناسَ
Where does salvation lie?' to which he replied, 'In that the servant must not perform acts of obedience to Allah whilst intending them for other people [to see].
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, p. 186; Mizan ul Hikmah, page No. 849
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ما أقبَحَ بِالإنسانِ باطِناً عَليلاً وظاهِراً جَميلاً!
How ugly the man who is sick inwardly and beautiful outwardly
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9661; Mizan ul Hikmah, page No. 849
رسولُ اللهِ (عَلَيهِ الّسَلامُ): اللّهُمّ إنّي أعوذُ بكَ مِن أن تَحسُنَ في لامِعَةِ العُيونِ عَلاَنِيَتِي ، وتَقبُحَ فيما اُبطِنُ لكَ سَرِيرَتي ، مُحافِظاً على رئاءِ الناسِ مِن نَفسِي بجَميعِ ما أنتَ مُطَّلِعٌ علَيهِ مِنّي ، فَاُبدِيَ لِلناسِ حُسنَ ظاهري واُفضِيَ إليكَ بِسُوءِ عَمَلِي ، تَقَرُّباً إلى عِبادِكَ وتَباعُداً مِن مَرضاتِكَ.
O Allah I seek refuge in You from looking good in the gleaming mirror of people's eyes whilst my inward self that I conceal [from others] be ugly in front of You, and from guarding myself [against sins] only for show in front of people whilst You know all there is to know about me, such that I may display my good side to people, leaving the bad deeds for You, in seeking nearness to mere servants of Yours and getting further and further away from Your good pleasure
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 276; Mizan ul Hikmah, page No. 849
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): مَن كانَ ظاهِرُهُ أرجَحَ مِن باطِنِهِ خَفَّ مِيزانُهُ .
He whose outward appearance is superior to his inward self will have a very light scale of good deeds
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Amali al-Saduq, p. 398, no. 8; Mizan ul Hikmah, page No. 849
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إيّاك والرياءَ؛ فإنّهُ مَن عَمِلَ لِغَيرِ اللّه‏ِ وَكَلَهُ اللّه‏ُ إلى مَن عَمِلَ لَهُ .
Beware of showing off, for whoever performs good deeds for anyone other than Allah, Allah relegates him to the one he acted for
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 293, no. 1; Mizan ul Hikmah, page No. 850
عن رسول اللّه‏ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنّ أخوَفَ ما أخافُ علَيكُمُ الشِّركَ الأصغرَ. قالوا: وما الشِّركُ الأصغَرُ يا رسولَ اللّه‏ِ ؟ قالَ: الرياءُ .
The worst thing I fear for you is minor polytheism.’ When asked what he meant by this, he replied, 'Showing off.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Uddat al-Da`ai, p. 214; Mizan ul Hikmah, page No. 850
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اِعلَمُوا أنَّ يَسِيرَ الرياءِ شِركٌ .
Know that even the slightest showing off is tantamount to polytheism
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tuhaf al-`Uqoul, no. 151; Mizan ul Hikmah, page No. 850
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): سُئلَ رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) عن تفسيرِ قَولِ اللّه‏ِ: «فَمَنْ كانَ يَرْجُو لِقاءَ رَبِّهِ فَلْيَعمَلْ عَمَلاً صَالِحاً وَلاَ يُشْرِكْ بِعِبادَةِ رَبِّهِ أَحَداً» فقال: مَن صَلَّى مُراءاةَ الناسِ فهُو مُشرِكٌ ... ومَن عَمِلَ عَملاً مِمّا أمَرَ اللّه‏ُ بهِ مُراءاةَ الناسِ فهُو مُشرِكٌ .
The Prophet (SAWA) was once asked about the interpretation of Allah's words in the Qur'an: "So whoever expects to encounter his Lord, let him act righteously, and not associate anyone with the worship of Allah"[ Qur'an 18:110]. He replied, 'He who performs prayer in order to show people is a polytheist … and he who performs any act commanded by Allah to show people is a polytheist
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Tafsir al-Qummi, v. 2, p. 47; Mizan ul Hikmah, page No. 850
قال رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنّ النارَ وأهلَها يَعِجُّونَ مِن أهلِ الرياءِ ، فقيلَ: يا رسولَ اللّه‏ِ ، وكيفَ تَعِجُّ النارُ ؟! قالَ: مِن حَرِّ النارِ التي يُعَذَّبُونَ بها.
Verily the Hellfire and its inmates rage on account of those who used to show off.’ When asked how the Hellfire rages, he replied, 'It rages on account of the intense heat with which they are being punished.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Mustadrak al-Wasa`il, v. 1, p. 107, no. 109; Mizan ul Hikmah, page No. 851
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): يُجاءُ بعَبدٍ يَومَ القِيامَةِ قد صَلّى فيقولُ: يا ربِّ صَلَّيتُ ابتِغاءَ وَجهِكَ فيُقالُ لَهُ: بل صَلَّيتَ لِيُقالَ ما أحسَنَ صلاةَ (فلانٍ) ، اِذهَبُوا بِهِ إلى النارِ.
On the Day of Resurrection, a servant who used to pray regularly will be brought forth, and he will beg, 'O Lord, I prayed in seeking Your pleasure', and he will be told, 'No, you prayed so that people would say how beautiful your prayer was. Take him to the Fire
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 72, p. 301, no. 44; Mizan ul Hikmah, page No. 851
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ثلاثُ علاماتٍ لِلمُرائي: يَنشَطُ إذا رَأى الناسَ ، ويَكسَلُ إذا كانَ وَحدَهُ ، ويُحِبُّ أن يُحمَدَ في جَميعِ اُمُورِهِ.
Three characteristics distinguish a show off: he is energetic and active whilst in the presence of people, he is lazy when he is by himself, and he loves to be praised for everything
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Kafi, v. 2, p. 295, no. 8; Mizan ul Hikmah, page No. 851
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) ـ لمّا سَألَهُ زرارةُ عن الرَّجُلِ يَعمَلُ الشيءَ مِن الخَيرِ فَيَراهُ إنسانٌ فَيَسُرُّهُ ذلكَ ـ: لا بَأسَ ، ما مِن أحدٍ إلّا وهُـو يُحِبُّ أن يَظهَرَ لَهُ في الناسِ الخَيرُ ، إذا لَـم يَكُـن صَنَعَ ذلكَ لذلكَ .
was once asked by his companion Zurara, about a man who performs a good deed which people happen to see, and which he feels good about as a result. Im?m replied, 'It does not matter as long as he did not [originally] perform the action for that purpose. Everyone naturally wants people to see them as good
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 2, p. 297, no. 18; Mizan ul Hikmah, page No. 851
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن عَمِلَ حَسَنَةً سِرّاً كُتِبَت لَهُ سِرّاً، فإذا أقَرَّ بها مُحِيَتْ وكُتِبَت جَهراً، فإذا أقَرَّ بها ثانياً مُحِيَت وكُتِبَت رياءً .
The deed of one who performs it in secret is recorded down as a secret action. If he admits to having performed it [when asked], the previous record is erased and it is recorded instead as a public action. If he subsequently avers it himself, however, the previous record is erased and it is recorded instead as showing off
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Uddat al-Da`ai, p. 221; Mizan ul Hikmah, page No. 852
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): خالِطوا النّاسَ مُخالَطَةً إن مِتُّم مَعَها بَكَوا عَلَيكُم ، وإن عِشتُم (غِبتُم) حَنُّوا إلَيكُم.
Mingle amongst people in such a way that when you die they should weep for you, and when you are alive, they should long for you
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 10; Mizan ul Hikmah, page No. 881
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ كانَ يَقولُ ـ: لِيَجتَمِعْ في قَلبِكَ الافتِقارُ إلَى النّاسِ ، والاستِغناءُ عَنهُم، يَكونُ افتِقارُكَ إلَيهِم‏في لينِ‏كَلامِكَ وحُسنِ بِشرِكَ،ويَكونُ استِغناؤكَ عَنهُم في نَزاهَةِ عِرضِكَ وبَقاءِ عِزِّكَ.
Let your heart include both need for people as well as needlessness of them – your need for them being in order to speak kindly words to them and to share your joy with them, and your needlessness of them being in order to maintain your integrity and to preserve your self-respect
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ma`ani al-Akhbar, p. 267, no. 1; Mizan ul Hikmah, page No. 881
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): صَلاحُ شَأنِ‏النّاسِ التَّعايُشُ والتّعاشُرُ مِل‏ءَ مِكيالٍ: ثُلثاهُ فِطَنٌ ، وثُلثٌ تَغافُلٌ.
The proper way to interact with people is through coexistence and close cooperation according to a set measure, two thirds of which are to know each other very well and a third of which is to feign ignorance of each other’ s faults.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 74, p. 167, no. 34; Mizan ul Hikmah, page No. 881
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ في وَصِيَّتِـهِ لاِبنِهِ الحَسَنِ (عَلَيهِ الّسَلامُ) ـ: لا يَكُن أهلُكَ أشقَى الخَلقِ بِكَ .
Let your family not become the most miserable of people because of you
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 31; Mizan ul Hikmah, page No. 881
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّ المَرءَ يَحتاجُ في مَنزِلِهِ وعِيالِهِ إلى ثَلاثِ خِلالٍ يَتَكَلَّفُها وإن لَم يَكُن في طَبعِهِ ذلكَ: مُعاشَرَةٍ جَميلَةٍ ، وسَعَةٍ بتَقديرٍ ، وغَيرَةٍ بتَحَصُّنٍ.
Verily man needs to adopt three characteristics with respect to his household and his family, even if these are not naturally present within him pleasant social interaction, the capacity to live with ampleness through evaluation, and possessiveness through protectiveness
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 78, p. 236, no. 63; Mizan ul Hikmah, page No. 881
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أحسِنْ مُصاحَبَةَ مَن صاحَبَكَ تَكُن مُسلِماً.
Associate well with one who associates with you and you will be considered a Muslim
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Saduq, p. 168, no. 13; Mizan ul Hikmah, page No. 882
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): خالِطوا النّاسَ بألسِنَتِكُم وأجسادِكُم ، وزايِلوهُم بِقُلوبِكُم وأعمالِكُم.
Interact with people with the use of your tongues and your bodies, and part from them with your hearts and your actions
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5071; Mizan ul Hikmah, page No. 882
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اُبذُلْ لأِخيكَ دَمَكَ ومالَكَ ، ولِعَدُوِّكَ عَدلَكَ وإنصافَكَ ، ولِلعامَّةِ بِشرَكَ وإحسانَكَ.
For your brother, offer your blood and your wealth, for your enemy your justice and fairness, and for people in general your joy and your good favour
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 50, no. 76; Mizan ul Hikmah, page No. 882
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ألزِم نَفسَكَ التَّوَدُّدَ ، وصَبِّر على مُؤَناتِ النّاسِ نَفسَكَ .
Obligate yourself to adopt affection, and make yourself tolerate the encumbrances of people
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 74, p. 175, no. 6; Mizan ul Hikmah, page No. 882
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن أسرَعَ إلَى النّاسِ بما يَكرَهونَ قالوا فيهِ ما لا يَعلَمونَ .
He who is quick to criticize people in a manner that they dislike, they will talk about him saying that which they do not know.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 75, p. 151, no. 17; Mizan ul Hikmah, page No. 882
الإمامُ الحسنُ (عَلَيهِ الّسَلامُ): صاحِبِ النّاسَ مِثلَ ما تُحِبُّ أن يُصاحِبوكَ بِهِ .
Associate with people the way you would like them to associate with you.
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.)
A`alam al-Din, p. 297; Mizan ul Hikmah, page No. 882
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مُجامَلَةُ النّاسِ ثُلثُ العَقلِ .
Amicableness towards people is a third of intellect
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tuhaf al-`Uqoul, no. 366; Mizan ul Hikmah, page No. 882
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): التَّوَدُّدُ إلَى‏النّاسِ نِصفُ العَقلِ.
Affection towards people is half of intellect
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Tuhaf al-`Uqoul, no. 403; Mizan ul Hikmah, page No. 883
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الشُّكرُ زِينَةُ الغِنى ، والصَّبرُ زِينَةُ البَلوى.
Thankfulness is the adornment of wealth, whereas patience is the adornment of tribulation.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Kitab al-Irshad, v. 1, p. 300; Mizan ul Hikmah, page No. 931
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أوَّلُ ما يَجِبُ علَيكُم للّه‏ِِ سبحانَهُ ، شُكرُ أيادِيهِ وابتِغاءُ مَراضِيهِ.
The first duty incumbent upon you towards Allah, Glory be to Him, is thanksgiving for His favours and seeking out His pleasure
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3329; Mizan ul Hikmah, page No. 931
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): في كُلِّ نَفَسٍ مِن أنفاسِكَ شُكرٌ لازِمٌ لكَ ، بَل ألفٌ وأكثَرُ.
Every single breath you take necessitates an essential thanks from you, or rather a thousand thanks or more
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 71, p. 52, no. 77; Mizan ul Hikmah, page No. 931
مصباح الشريعة ـ فيما نسبه إلى الإمام الصّادق (عَلَيهِ الّسَلامُ) ـ: لَو كانَ عندَ اللّه‏ِ عِبادَةٌ تَعَبَّدُ بها عِبادَةُ المُخلِصينَ أفضَلَ مِن الشُّكرِ على كُلِّ حالٍ لَأطلَقَ لَفظَهُ فيهِم مِن جَميعِ الخَلقِ بها ، فَلمّا لَم يَكُن أفضَلُ مِنها خَصَّها مِن بَينِ العِباداتِ وخَصَّ أربابَها، فقالَ: «وقَليلٌ مِنْ عِبادِيَ الشَّكُورُ».
It is narrated in Misbah al-Shari`aa (The Lantern of the Path): ‘If there was to be an act of worship for Allah’s sincere servants to carry out better in the sight of Allah than thanksgiving to Him in every situation, He would have definitely singled out these worshippers for a mention from amongst the rest of creation for their carrying out this special act of worship. And for the very fact that there is no better act of worship than it [i.e. thanksgiving], He has distinguished it from all other acts of worship and has distinguished those who practice it, saying, “And very few of My servants are truly thankful
Infallible Imam (a.s)
Misbah al-Shari`a, p. 55; Mizan ul Hikmah, page No. 932
الإمامُ الهاديُّ (عَلَيهِ الّسَلامُ): الشاكِرُ أسعَدُ بالشُّكرِ مِنهُ بِالنِّعمَةِ التي أوجَبَتِ الشُّكرَ ؛ لأنَّ النِّعَمَ مَتاعٌ ، والشُّكرَ نِعَمٌ وعُقبى.
The thankful person prospers more as a result of his thanks than as a result of the bounty which incited the thanks, because bounties are sources of delight whereas [the ability] to thank is not only the consequence [of the bounty] but a source of delight in itself
Imām ‘Alī an-Naqī (‘Alī al-Hādī ) (a.s.)
Tuhaf al-`Uqoul, no. 483; Mizan ul Hikmah, page No. 932
الإمامُ العسكريُّ (عَلَيهِ الّسَلامُ): لا يَعرِفُ النِّعمَةَ إلّا الشاكِرُ، ولا يَشكُرُ النِّعمَةَ إلّا العارِفُ.
None but the thankful one knows the true worth of a bounty, and none but the one with inner knowledge [or gnostic] is truly thankful for a bounty.
Imām Hasan al-‘Askarī (a.s.)
A`alam al-Din, p. 313; Mizan ul Hikmah, page No. 932
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ما فَتَحَ اللّه‏ُ على عَبدٍ بابَ شُكرٍ فَخَزَنَ عنهُ بابَ الزِّيادَةِ .
Allah does not open the door of thanks for His servant and keep the door of increase shut
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 94, no. 2; Mizan ul Hikmah, page No. 932
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ما أنعَمَ اللّه‏ُ على عَبدٍ نِعمَةً فَشَكَرَها بِقَلبِهِ ، إلّا استَوجَبَ المَزِيدَ فيها قَبلَ أن يُظهِرَ شُكرَها عَلى لِسانِهِ.
When Allah bestows a bounty upon a servant, no sooner does the latter feel thankful for it in his heart than he becomes deserving of increase therein before the expression of thanks has even reached his tongue
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Amali al-Tusi, p. 580, no. 1197; Mizan ul Hikmah, page No. 932
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ) ـ في المناجاةِ ـ: فكيفَ لي بتَحصيلِ الشُّكرِ ، وشُكرِي إيّاكَ يَفتَقِرُ إلى شُكرٍ؟! فَكُلَّما قُلتُ: لكَ الحَمدُ ، وَجَبَ عَلَيَّ لذلكَ أن أقولَ: لكَ الحَمدُ
So how can I ever achieve thanksgiving?! For my thanking You requires thanksgiving in itself. Whenever I say, ‘To You belongs Praise [Thanks]’, it becomes thereby incumbent upon me to say, ‘To You belongs Praise [Thanks].
Imām `Alī ibn Husayn (a.s.)
Bihar al-Anwar, v. 94, p. 146, no. 21; Mizan ul Hikmah, page No. 933
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): أوحَى اللّه‏ُ تعالى إلى موسى (عَلَيهِ الّسَلامُ): يا موسى ، اشكُرْني حَقَّ شُكرِي ، فقالَ: يا ربِّ كيفَ أشكُرُكَ حَقَّ شُكرِكَ ، وليسَ مِن شُكرٍ أشكُرُكَ بهِ إلّا وأنتَ أنعَمتَ بهِ عَلَيَّ ؟ ! فقالَ: يا موسى شَكَرتَني حَقَّ شُكري حينَ عَلِمتَ أنَّ ذلكَ مِنّي.
Allah, most High, revealed to Prophet Moses (AS) saying, ‘O Moses, thank Me with the thanks that is due to Me.’ Moses asked, ‘O Lord, but how can I thank You with the thanks that is due to You, when every single expression of thanks that I may convey has been bestowed upon Me by You?’ He replied, ‘O Moses, you thank Me with the thanks that is due to Me when you acknowledge that it is indeed from Me.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Qasas al-Anbiya’ li al-Rawandi, p. 161, no. 178; Mizan ul Hikmah, page No. 933
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): شُكرُ كُلِّ نِعمَةٍ الوَرَعُ عن مَحارِمِ اللّه‏ِ.
True] thanksgiving for every bounty lies in restraining oneself from the things that Allah has prohibited
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Mishkat al-Anwar, p. 35; Mizan ul Hikmah, page No. 933
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إذا قَدَرتَ على عَدُوِّكَ فَاجعَلْ العَفوَ عَنهُ شُكراً لِلقُدرَةِ علَيهِ.
When you vanquish your enemy, let your pardon of him serve as thanksgiving for the power [given to you] over him
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 11; Mizan ul Hikmah, page No. 933
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): اِستَكثِرْ لِنفسِكَ مِنَ اللّه‏ِ قليلَ الرِّزقِ تَخَلُّصاً إلى الشُّكرِ
Regard even a little sustenance from Allah as too much for yourself by way of sincere thanksgiving
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Tuhaf al-`Uqoul, no. 285; Mizan ul Hikmah, page No. 933
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): شُكرُ النِّعمَةِ اجتِنابُ المَحارِمِ ، وتَمامُ الشُّكرِ قولُ الرجُلِ: الحَمدُ للّه‏ِِ رَبِّ العالَمِينَ .
Thanksgiving for a bounty is accomplished through avoidance of prohibited things, and an expression of complete thanks is when a man says, ‘All praise belongs to Allah, the Lord of the worlds.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 95, no. 10; Mizan ul Hikmah, page No. 934
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن أنعَمَ اللّه‏ُ علَيهِ بنِعمَةٍ فَعَرَفَها بقَلبِهِ ، فقد أدّى شُكرَها .
He whom Allah favours with the bestowal of a bounty and who then acknowledges it with his heart has conveyed [true] thanks for it
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, p. 96, no. 15; Mizan ul Hikmah, page No. 934
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): كانَ رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) إذا وَرَدَ علَيهِ أمرٌ يَسُرُّهُ قالَ: الحَمدُ للّه‏ِِ على هذِهِ النِّعمَةِ ، وإذا وَرَدَ علَيهِ أمرٌ يَغتَمُّ بهِ قالَ: الحَمدُ للّه‏ِِ على كُلِّ حالٍ
When the Prophet (SAWA) was faced with a situation that pleased him, he used to say, ‘Praise be to Allah for this bounty’, and when he was faced with a situation that made him sorrowful, he used to say, ‘Praise be to Allah in every situation.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, p. 97, no. 19; Mizan ul Hikmah, page No. 934
مصباح الشريعة ـ فيما نسبه إلى الإمام الصّادق (عَلَيهِ الّسَلامُ) ـ: أدنَى الشُّكرِ رُؤيَةُ النِّعمَةِ مِنَ اللّه‏ِ مِن غَيرِ عِلّةٍ يَتَعَلَّقُ القَلبُ بها دُونَ اللّه‏ِ والرِّضا بما أعطاه، وأن لا تَعصِيَهُ بِنِعمَتِهِ و تُخالِفَهُ بِشيءٍ مِن أمرِهِ ونَهيِهِ بِسَبَبِ نِعمَتِهِ .
It is narrated in Misbah al-Shari`aa (The Lantern of the Path): ‘The lowest level of thankfulness is to see the bounty as coming from Allah irrespective of its cause, and without attaching the heart to any other cause save Allah, Mighty and Exalted. It consists of being satisfied with what is given, and not disobeying Him by means of His bounty, nor opposing Him in any of His commands and prohibitions as a result of that bounty.’
Infallible Imam (a.s)
Misbah al-Shari`a, p. 53; Mizan ul Hikmah, page No. 934
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أشكَرُ الناسِ أقنَعُهُم ، وأكفَرُهُم لِلنِّعَمِ أجشَعُهُم.
The most thankful of people is he who is most content whilst the most ungrateful of people is he who is most covetous
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Kitab al-Irshad, v. 1, p. 304; Mizan ul Hikmah, page No. 935
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): أشكَرُكُم للّه‏ِِ أشكَرُكُم للناسِ.
The most thankful among you to Allah is he who is most thankful towards people
Imām `Alī ibn Husayn (a.s.)
al-Kafi, v. 2, p. 99, no. 30; Mizan ul Hikmah, page No. 935
الإمامُ الحسنُ (عَلَيهِ الّسَلامُ): اللُّؤمُ أن لا تَشكُرَ النِّعمَةَ.
It is blameworthy that you do not thank for a favour done unto you.
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.)
Tuhaf al-`Uqoul, no. 223; Mizan ul Hikmah, page No. 935
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): أمّا حَقُّ ذِي المَعروفِ علَيكَ فأن تَشكُرَهُ وتَذكُرَ مَعروفَهُ ، وتُكسِبَهُ المَقالَةَ الحَسَنَةَ ، وتُخلِصَ لَهُ الدعاءَ فيما بينَكَ وبينَ اللّه‏ِ عَزَّوجلَّ ، فإذا فَعَلتَ ذلكَ كنتَ قد شَكَرتَهُ سِرّاً وعَلانِيَةً ، ثُمّ إن قَدَرْتَ على مُكافَأتِهِ يَوماً كافَيتَهُ.
The right of he who does a kindly act towards you is that you thank him and mention his kindness; that you reward him with beautiful words and supplicate for him sincerely in that which is between you and Allah. If you do that, you have thanked him both secretly and openly. Then if you are able to repay him one day, repay him.
Imām `Alī ibn Husayn (a.s.)
al-Khisal, p. 568, no. 1; Mizan ul Hikmah, page No. 935
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): يقولُ اللّه‏ُ تباركَ وتعالى لِعبدٍ مِن عَبِيدِهِ يَومَ القِيامَةِ: أشَكَرتَ فُلانا ؟ فيقولُ: بَل شَكَرتُكَ يا ربِّ ، فيقولُ: لَم تَشكُرْني إذ لَم تَشكُرْهُ .
Allah will ask one of His servants on the Day of Resurrection, ‘Did you thank x?’, and the servant will reply, ‘No, but I thanked You instead, O Lord.’ Allah will reply, ‘You have not thanked Me as long as you have not thanked him
Imām `Alī ibn Husayn (a.s.)
al-Kafi, v. 2, p. 99, no. 30; Mizan ul Hikmah, page No. 935
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لَعَنَ اللّه‏ُ قاطِعِي سَبيلِ المَعروفِ ، وهُو الرجُلُ يُصنَعُ إلَيهِ المَعروفُ فَيَكفُرُهُ ، فَيَمنَعُ صاحِبَهُ مِن أن يَصنَعَ ذلكَ إلى غَيرِهِ
Allah curses the one who cuts of the means to kindly acts, who is such that when someone does him a good turn, he is ungrateful and as a result, he deters that person from ever doing the same towards anyone else.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Ikhtisas, p. 241; Mizan ul Hikmah, page No. 936
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): مَن لَم يَشكُرِ المُنعِمَ مِنَ المَخلوقينَ لَم يَشكُرِ اللّه‏َ عَزَّوجلَّ .
Whoever does not thank the one who does him a favor from among Allah’s creatures has not thanked Allah either.’
Imām Alī ibn Mūsā al-Rezā (a.s.)
Uyoun Akhbar al-Reza (AS), v. 2, p. 24, no. 2; Mizan ul Hikmah, page No. 936
رسول اللهِ‏ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن مَدَحَ سُلطاناً جائراً وتَخَفَّفَ وتَضَعضَعَ لَهُ طَمَعاً فيهِ كانَ قَرينَهُ إلَى النّارِ.
Do not stand up [for others] like the foreigners stand up for each other
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 16, p. 240; Mizan ul Hikmah, page No. 971
بحار الأنوار عن أبي ذَرٍّ رحمه‏ الله: رَأيتُ سَلمانَ وبِلالاً يُقبِلانِ إلَى النَّبِيِّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) إذ انكَبَّ سَلمانُ عَلى قَدَمِ رَسولِ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) يُقَبِّلُها ، فزَجَرَهُ النّبِيُّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) عَن ذلكَ ، ثُمّ قالَ لَهُ: يا سَلمانُ ، لا تَصنَعْ بي ما تَصنَعُ الأعاجِمُ بِمُلوكِها ، أنا عَبدٌ مِن عَبيدِ اللّه‏ِ آكُلُ مِمّا يَأكُلُ العَبدُ ، وأقعُدُ كَما يَقعُدُ العَبدُ.
I saw Salman and Bilal approaching the Prophet (SAWA) when Salman threw himself at the Prophet (SAWA)’ s feet, kissing them. So the Prophet (SAWA) stopped him from doing that, and said to him, ‘O Salman, do not do unto me as the foreigners do with their kings – I am a servant from among the servants of Allah, eating what a servant eats and sitting how a servant sits.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 76, p. 63, no. 3; Mizan ul Hikmah, page No. 971
نهجُ البلاغة: قالَ [أميرُ المُؤمنينَ] (عَلَيهِ الّسَلامُ) وقَد لَقِيَهُ عندَ مَسيرِهِ إلَى الشّامِ دَهاقينُ الأنبارِ فَتَرَجَّلوا لَهُ وَاشتَدُّوا بَينَ يَدَيهِ ، فقالَ: ما هذا الّذي صَنَعتُموهُ ؟ فَقالوا: خُلقٌ مِنّا نُعَظِّمُ بِهِ اُمَراءَنا ، فقالَ: وَاللّه‏ِ ما يَنتَفِعُ بِهذا اُمَراؤكُم ! وإنَّكُم لَتَشُقُّونَ عَلى أنفُسِكُم في دُنياكُم ، وتَشقَونَ بِهِ في آخِرَتِكُم ، وما أخسَرَ المَشَقَّةَ وَراءَها العِقابُ ، وأربَحَ الدَّعَةَ مَعَها الأمانُ مِنَ النّارِ!
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) was proceeding towards Syria, when the peasants of al-Anbar upon seeing him, dismounted from their mounts and started running towards him. He enquired, ‘What is this you are doing’ to which they replied, ‘This is the way we respect our leaders.’ So he said, ‘By Allah, this does not benefit your leaders in any way, whilst you are belabouring yourself in this world and earning misery for yourselves in the Hereafter. How wasteful is the labour in whose wake lies chastisement, and how profitable the composure which brings safety from the Fire!
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 37; Mizan ul Hikmah, page No. 972
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لَمّا سُئلَ عَنِ القِيامِ تَعظيما لِلرَّجُلِ ـ: مَكروهٌ إلّا لِرَجُلٍ في الدِّينِ.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) when asked about standing in veneration of someone, replied, ‘It is an abominable act, except when standing for a man of religion
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Mahasin, v. 1, p. 364, no. 786; Mizan ul Hikmah, page No. 972
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): عَظِّمِ العالِمَ لِعِلمِهِ ودَعْ مُنازَعتَهُ ، وصَغِّرِ الجاهِلَ لِجَهلِهِ ولا تَطرُدْهُ ، ولكِن قَرِّبْهُ وعَلِّمْهُ .
Venerate (Respect) the scholar for his knowledge and abandon argumentation with him. Depreciate the ignorant man for his ignorance but do not drive him away. Rather draw him near and teach him
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Tuhaf al-`Uqoul, no. 394; Mizan ul Hikmah, page No. 972
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن زارَ أخاهُ المؤمنَ إلى مَنزِلِهِ لا حاجَةً مِنهُ إلَيهِ كُتِبَ مِن زُوّارِ اللّه‏ِ ، وكانَ حَقيقاً على اللّه‏ِ أن يُكرِمَ زائرَهُ.
He who goes to visit his brother in faith at his home, without any motive on his part, is recorded as having visited Allah, and Allah honours His guest by His own right
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 192, no. 11; Mizan ul Hikmah, page No. 974
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): زُورُوا في اللّه‏ِ وجالِسُوا في اللّه‏ِ ، وأعطُوا في اللّه‏ِ وامنَعُوا فِي اللّه‏ِ ، زايِلُوا أعداءَ اللّه‏ِ وواصِلُوا أولياءَ اللّه‏ِ.
Visit each other for the sake of Allah, sit in each other's company for the sake of Allah, give for the sake of Allah and deny for the sake of Allah, keep away from the enemies of Allah and maintain relations with the friends of Allah
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, nos. 5392-5393; Mizan ul Hikmah, page No. 974
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): تَزاوَرُوا في بيوتِكُم فإنّ ذلكَ حَياةٌ لِأمرِنا ، رَحِمَ اللّه‏ُ عَبدا أحيا أمرَنا.
Pay visits to each other in your homes for verily that is a reinforcement of our teachings, and Allah has mercy on a servant who reinforces our teachings
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 2, p. 144, no. 6; Mizan ul Hikmah, page No. 974
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن زارَ أخاهُ في اللّه‏ِ وللّه‏ِِ ، جاءَ يَومَ القِيامَةِ يَخطِرُ بَينَ قُباطِيٍّ مِن نُورٍ لا يَمُرُّ بِشيءٍ إلّا أضاءَ لَهُ.
He who visits his brother for the sake of Allah and for His pleasure will be raised on the Day of Resurrection walking straddled by two cloths of light, and illuminating thereby anything that he passes
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 74, p. 347, no. 8; Mizan ul Hikmah, page No. 975
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): تَزاوَرُوا فإنّ في زِيارَتِكُم إحْياءً لِقُلوبِكُم ، وذِكرا لأحادِيثِنا ، وأحادِيثُنا تُعَطِّفُ بعضَكُم عَلى بعضٍ ، فإن أخَذتُم بها رَشَدتُم ونَجَوتُم ، وإن تَرَكتُمُوها ضَلَلتُم وهَلَكتُم ، فَخُذُوا بها وأنا بِنَجاتِكُم زَعِيمٌ .
Visit each other for verily your visits revive your own hearts and act as a reminder of our traditions, and our traditions in turn awaken affection in you towards each other. If you adopt our traditions you shall be rightly guided and shall attain salvation, and if you abandon them you will stray and perish, so do adopt them and I will guarantee your salvation
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 5, p. 186, no. 2; Mizan ul Hikmah, page No. 975
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): لَيسَ شيءٌ أنكى لِإبلِيسَ وجُنودِهِ مِن زِيارَةِ الإخوانِ في اللّه‏ِ بعضِهِم لِبعضٍ .
Nothing is more hurtful to Iblis [Satan] and his army than brothers in faith visiting each other for the sake of Allah.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Kafi, p. 188, no. 7; Mizan ul Hikmah, page No. 975
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الزِّيارَةُ تُنبِتُ المَوَدَّةَ.
Visiting [each other] makes love grow [between you].
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 74, p. 355, no. 36; Mizan ul Hikmah, page No. 975
الإمامُ الجوادُ (عَلَيهِ الّسَلامُ): مُلاقاةُ الإخوانِ نُشْرَةٌ وتَلقيحُ العَقلِ ، وإن كانَ نَزْرا قَليلاً.
Meeting fellow brothers, even very briefly, causes the mind to broaden and develop.
Imām Muhammad al-Taqī (a.s.)
Bihar al-Anwar, p. 353, no. 26; Mizan ul Hikmah, page No. 975
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): زُرْ غِبّاً تَزدَدْ حُبّاً.
Visit people at regularly-spaced intervals for that will increase love [between you].
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, p. 355, no. 36; Mizan ul Hikmah, page No. 976
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ مِن وَصِيَّتِهِ لابنِهِ الحسينِ (عَلَيهِ الّسَلامُ) ـ: كَثرَةُ الزِّيارةِ تُورِثَ المَلالَةَ.
Visiting too often brings about boredom
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 77, p. 237, no. 1; Mizan ul Hikmah, page No. 976
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إذا وَثِقتَ بِمَوَدَّةِ أخِيكَ، فلا تُبالِ مَتى لَقِيتَهُ ولَقِيَكَ .
When you are assured of your brother's love for you, then do not worry about when you will meet each other
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4087; Mizan ul Hikmah, page No. 976
It is narrated from Imam Ja’far Sadiq (a.s.) and his predecessors that Amirul Momineen (a.s.) said, “Whenever you bare yourself (go to toilet) recite Bismillaah for if you do so Satan will keep his eyes closed until you have covered yourself.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 41
One who utters a name of Allah while performing ablution his whole body will become pure. All his sins between two ablutions will be wiped off. One who does not utter a name of Allah while performing ablution only the parts of body concerned with ablution will become pure and not his whole body.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 42
A person who utters the name of Allah while performing ablution is like one who has performed a Ghusl.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 42
Imam Ja’far Sadiq (a.s.) says that one day Amirul Momineen (a.s.) was sitting with Muhammad Ibne Hanafiyyah. Amirul Momineen (a.s.) said, “Muhammad, bring water for me to perform ablution for Salaat.” When Ibne Hanafiyyah brought the vessel containing water, he took water in his right hand and put it on his left hand reciting: Bismillaahi wal h’amdulillaahilladhee ja-a’lal maa-a t’ahooranw wa lam yaj-a’luhu najasaa. Then washed that place and then recited: Allaahumma h’as’s’in farajee wa a-I’ffahu wastur a’uratee wa h’arrimnee a’lan naar. Then he rinsed his mouth and recited: Allaahumma laqqinee h’ujjatee yaumal qaaka wa at’liqi lisaanee bidhikrik. Then he put water in his mouth reciting: Allaahumma laa tuh’arrimu a’laa reeh’al jannati waj-a’lnee mimmany yashummu reeh’ahaa wa rooh’ahaa wa reeh’aanahaa wa t’eebahaa. Then he washed his face and recited: Allaahumma bayyiz” waj-hee yauma tasawwadu feehil wujoohu wa laa tuswidu waj-hee yauma tab-yaz”z”u feehil wujooh. Then he washed his right hand reciting: Allaahumma a-a’t’inee kitaabee biyameenee wal khulda fil jinaani bayasaaree wa h’aasibnee h’isaabany yaseeraa. Then he washed his left hand reciting: Allaahumma laa tu’t’inee kitaabee bishimaalee wa laa minw waraa-i z’ahree wa laa taj-a’lahaa maghloolatan ilaa u’nuqee wa a-oo’dhubika mim muqaat’i-aa’tin neeraan. Then he performed Masah (wiping) on his head reciting: Allaahumma ghashshinee birah’matika wa barakaatika wa a’fwik. Then performing Masah on his feet he recited: Allaahumma thabbitnee a’las’ s’iraat’i yauma tazillu feehil aqdaami waj-a’l sa-ee’ fee maa yurz”eeka a’nnee yaa arh’amar raah’imeen. Then he turned towards Muhammad Ibne Hanafiyyah and said, “O Muhammad! One who performs ablution like me and recites these supplications, the Almighty Allah will create an angel for every drop of water used and these angels will continue to glorify Allah till the Day of Judgment and their reward will go to that person.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 42
A person who wipes the parts of body after ablution will get a single reward and the person who does not wipe will get thirty rewards.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 45
Keep your eyes open while performing ablution. Perhaps you will save yourself from seeing the fire of Hell by doing so.
Imām Alī ibn Mūsā al-Rezā (a.s.)
Sawab al-A`amal, Page 46
Repeating ablution for Isha prayer wipes the sins concerning oaths (yes, by Allah; no, by Allah)”
Imām Alī ibn Mūsā al-Rezā (a.s.)
Sawab al-A`amal, Page 46
One who repeats ablution apart from prayers, the Almighty Allah forgives all his sin even without repentance.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 46
There are twelve virtues of doing Miswak – it is the Sunnah of the Holy Prophet (s.a.w.s.), it cleans the mouth, improves eyesight, Allah becomes pleased, teeth are cleansed, teeth are prevented from decay, jaws become stronger, it increases appetite, it removes phlegm, it improves memory, it doubles the good deeds of a person and angels become happy.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 46
It is narrated from Imam Ja’far Sadiq (a.s.) that Imam Muhammad Baqir (a.s.) said, “If people would have known the benefit of doing Miswak they would have done it even on their beds.”
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Sawab al-A`amal, Page 46
Doing Miswak removes phlegm and increases intelligence.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Sawab al-A`amal, Page 46
It is narrated from Imam Ja’far Sadiq (a.s.) that the Messenger of Allah (s.a.w.s.) said, “One who swallows his spit out of respect of mosque Allah makes his mouth the cause of safety of his body and no harm would be caused to his body.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, Page 47
One who does not spit in mosque and swallows it, would soon be cured of the disease from which he is suffering.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 47
One who goes to bed after performing ablution, his bed is like the place of worship in a mosque the whole night.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 47
The Almighty Allah will cover with His Own cover one who goes to bathroom wrapping a cloth around himself.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 47
The Almighty Allah will save him from the boiling water of Hell one who goes to the bathroom and avoids seeing private parts of a brother in faith.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 48
Washing head with marsh-mallow (Khatmi) ends headache, diseases and poverty and protects head from dryness.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 48
Washing head with marsh-mallow (Khatmi) ends poverty and increases livelihood,” and he said, “It is a protection.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 48
Washing head with Khatmi is the best way to increase one’s earnings.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Sawab al-A`amal, Page 48
The Messenger of Allah (s.a.w.s.) used to wash his head with Jujube leaves and say, “Wash your head with jujube leaves for all the angels and prophets consider this holy. Allah will keep away evil thoughts of Shaitaan for seventy days from the one who washes his head with jujube leaves. That person won’t commit sins and one who does not commit sins will enter Paradise.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 48
It is narrated from Isa bin Abdullah Alawi who has narrated from his father and he in turn from his father that When the Messenger of Allah (s.a.w.s.) used to be sad, Jibraeel (a.s.) used to come to him and say, “Do wash your head with jujube leaves.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, Page 49
The Messenger of Allah (s.a.w.s.) got the news that some people of his community have applied saffron dye to their beards. The Holy Prophet (s.a.w.s.) said, “This is Islamic way of dyeing and I want to meet them.” Ali (a.s.) went to them and conveyed the message of the Holy Prophet (s.a.w.s.). They came to the Holy Prophet (s.a.w.s.). When the latter saw them, he said, “This is an Islamic way of dyeing.” Amirul Momineen (a.s.) says that when they heard this, they developed a liking for dye and applied a red dye to their beard. When the Holy Prophet (s.a.w.s.) got this news, he said, “This is the dye of faith, I would like to meet them.” Amirul Momineen (a.s.) conveyed this message to those people and they gathered near the Holy Prophet (s.a.w.s.). On seeing them, the Holy Prophet (s.a.w.s.) said, “This is the dye of faith.” After hearing this saying, those people continued this deed till they lived.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, Page 49
The color of dye, which Allah likes the most is dark black.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, Page 49
Spending a dirham for dye is equal to spending a hundred dirhams in the way of Allah. There are fourteen benefits of applying dye – it stops air from ears, improves eyesight, softens the root of nose, mouth smells good, jaws become strong, removes the odor of armpits, evil thoughts lessen, angels become happy, it is a cause of glad-tidings for a believer and suffering for a disbeliever, it is the cause of beauty, fragrance and avoidance of the hardships of grave and Munkir and Nakir would shy due to dye.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, Page 49/50
“Henna keeps away odor from man, increases one’s honor and prestige, fragrances one’s mouth and makes the children virtuous.” He further said, “One who applies henna from head to toe after using Noorah (depilatory made of lime) his poverty would end.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 50
Black dye is the cause of beauty for women and a cause of defeat of enemies.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Sawab al-A`amal, Page 50
It is narrated from Imam Musa Kazim (a.s.) that the Holy Prophet (s.a.w.s.) said, “One who applies Noorah and dyes his body with henna Allah would keep him away from three things till he applies them again. Those three things are diseases like leprosy, leucoderma and scabies.”
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Sawab al-A`amal, Page 50
It is narrated from Imam Ja’far Sadiq (a.s.) that Amirul Momineen (a.s.) said, “Noorah is an amulet and it cleans and purifies the body.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 50
Combing one’s hair keeps away plague, increases earnings and increases sexual power.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, Page 50
Shaitaan will remain aloof for next forty days from one who combs his beard seventy times.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 51
Surma improves eyesight, stops tears and helps hair growth.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 51
A person who has faith on Allah and the Day of Judgment would surely apply Antimony.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 51
Applying Antimony before going to bed stops watering of the eyes.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 51
Applying Antimony helps hair growth, tears dry up, spit thickens and eyesight improves.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 51
It is narrated by Imam Ja’far Sadiq (a.s.) from his predecessors that the Messenger of Allah (s.a.w.s.) said, “For one who trims his nails on Friday the Almighty Allah would remove pain from his fingers and insert medicine to them.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, Page 51
One who trims his nails and moustache on Thursday or Saturday will remain safe from the pain of teeth and eyes.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, Page 51
One who trims all his nails except one on Thursday and trims the remaining one on Friday, Allah would remove his poverty.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 52
It is narrated by Imam Ja’far Sadiq (a.s.) from his predecessors that the Holy Prophet (s.a.w.s.) said, “Trimming nails prevents serious hardships and increases one’s earnings.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, Page 52
Trimming nails on Friday saves one from leprosy, leucoderma and blindness. If it is not possible to trim them, one should at least rub them on something.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 52
One who recites Bismillaahi wa billaahi wa a’laa millaati rasoolillaah while trimming nails and moustache on Friday would get the reward of freeing a slave from the progeny of Ismail (a.s.) for each hair and nail trimmed.” Abu Ja’far bin Ali (Shaykh Sadooq) says that “One of the advices of my father, may Allah’s peace be upon him, was: ‘O son! Trim your nails and moustache. Start trimming nails from the small finger of right hand and whenever you do the above two deeds, recite this supplication Bismillaahi wa billaahi wa a’laa millati rasoolillaah. O son! To one who performs this deed Allah would grant the reward of releasing a slave for each nail and hair trimmed and he will not be involved in any disease except death.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 52
Sudair Sairafee says that he went to Imam Ja’far Sadiq (a.s.) wearing white shoes. Imam enquired, “How about this shoes? Did you wear them purposely?” He replied, “May I be sacrificed for you, it is not so.”Imam said, “One who goes to market with an intention of buying white shoes and buys them; then before those shoes are worn out, that person gets such a wealth, which he would have never expected.” Abu Naeem says that Sudair informed him saying, “My shoes were not worn out yet and I received a hundred dirhams from somewhere I had never expected.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 51
Hannan bin Sudair says that he came to Imam Ja’far Sadiq (a.s.) wearing black shoes. Imam said, “Why are you wearing black shoes? Do you know its bad consequences?” He asked, “What are its bad effects?” Imam (a.s.) replied, “It affects eyesight and male prowess and it is a cause of sadness and anger. Further, it is the sign of oppressors. Wear yellow shoes and enjoy its benefits.” He asked, “What are the benefits of wearing them?” Imam (a.s.) replied, “It improves eyesight and increases male prowess. It ends sadness and anger and it is a part of the dress of the Holy Prophet (s.a.w.s.).”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 51
“Wearing shoes improves eyesight.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 52
“A person who wears shoes often does not get involved in leprosy.” The narrator asked, “Are you talking about summer or winter?” Imam (a.s.) replied, “There is no difference between them.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 52
“A person should recite Surah Qadr thirty-six times while cutting a new cloth. When he reaches Tanazzalul malaa-ikatu, he should sprinkle a little water on the cloth. He should then offer a two rakat Salaat and recite this supplication Alh’amdulillaahilladhee razaqanee maa atajammalu bihi finnaasi wa uwaaree bihi a’uratee wa us’allee feehi lirabbee wa ah’madullaah. Before this cloth gets old, there would be abundance in livelihood.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 52
It is narrated from Imam Ja’far Sadiq (a.s.) that the Holy Prophet (s.a.w.s.) said, “The Almighty Allah has decreed Paradise for those youths who look at the mirror and praise Allah much.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, Page 53
It is narrated by Imam Ja’far Sadiq (a.s.) from his predecessors that the Holy Prophet (s.a.w.s.) said, “One who recites (upon seeing a Jew, Christian or a Magian) Alh’amdulillaahilladhee faz”z”alnee a’laika bil islaami deenanw wa bi qur-aani kitaabanw wa bimuh’ammadin nabeeyanw wa bi-a’liyyin imaamanw wa bil mu-mineena ikhwaananw wabil ka’bati qiblah Allah won’t gather that person along with those people.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, Page 53
“One who swallows his spit during Salaat out of respect of Allah’s Majesty and His Honor, Allah keeps him healthy till his death.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 57
It is narrated from Imam Musa Kazim (a.s.) that the Holy Prophet (s.a.w.s.) said, one sweeps the floor of a mosque on a Thursday night and cleans the quantity of dirt equal to the Antimony put in one’s eye then too Allah forgives him.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, Page 60
Imam Reza (a.s.) narrates from his predecessors that one who recites the following verse before going to bed, his house will never be damaged: Innallaaha yumassikus samaawaati wal arz”a antazoolaa wala-in zaalataa in amsakahumaa min ah’adim mim ba’dihi innahu kaanaa h’aleeman ghafooraa.”
Imām Alī ibn Mūsā al-Rezā (a.s.)
Sawab al-A`amal, Page 200
Imam Reza (a.s.) narrates that Imam Ja’far Sadiq (a.s.) said, “One who wears a cornelian ring on his finger will never be needy and his desires will be fulfilled in the best way.”
Imām Alī ibn Mūsā al-Rezā (a.s.)
Sawab al-A`amal, Page 226
A person from the progeny of Abu Talib (a.s.) was ordered to be arrested by an unjust ruler. While going towards the ruler, he happened to meet Imam Ja’far Sadiq (a.s.). Imam said, “Give a cornelian ring to him.” The order of Imam was obeyed and a ring was given to him. And because of this, he didn’t have to face any harm from that unjust ruler.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 226
It is narrated that Imam Muhammad Baqir (a.s.) saw a person who had been whipped. Imam said, “Where is his cornelian ring? If he had been wearing that, he would not have been lashed.”
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Sawab al-A`amal, Page 226
“Cornelian is an amulet in journey.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 226
Imam Ja’far Sadiq (a.s.) narrates from his ancestors that Amirul Momineen (a.s.) said, “Keep a cornelian ring in your hand so that Allah gives you abundance and you remain safe from calamities.”
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sawab al-A`amal, Page 226/227
A man complained to the Holy Prophet (s.a.w.s.) about highway robbers. He said, “Why didn’t you wear a cornelian ring? It protects one from all evils?”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, Page 227
“One who wears a cornelian ring in his hand will continue to see goodness till the ring is present in his hands and will always remain in the protection of Allah, the Mighty and Sublime.”
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Sawab al-A`amal, Page 227
Imam Ja’far Sadiq (a.s.) narrates from his predecessors that:“One who wears a ring inscribed ‘Muh’ammadun nabiyyullaahi wa a’liyyunw waliyyullaah’ Allah will save him from unpleasant death and he will die a natural death only.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 227
“No hand raised in front of Allah is loved by Him more than one which has a cornelian in it.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 227
“One who seeks sustenance through cornelian will get a huge share.”
Imām Alī ibn Mūsā al-Rezā (a.s.)
Sawab al-A`amal, Page 227
Imam Musa Kazim (a.s.) narrates from his predecessors that Imam Husain (a.s.) said, “Allah created Musa bin Imran and talked to him on Mt. Sina and looked at the earth with mercy and created cornelian with the light of his face and said, ‘I swear by Myself, I have made it obligatory on Myself that I will never punish with fire (of Hell) one who wears cornelian in his hand and is the lover of Ali (a.s.).”
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Sawab al-A`amal, Page 227
“The hand having a turquoise ring will never be needy.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 228
The narrator went to visit Imam Musa Kazim (a.s.) and saw a turquoise ring in his hand inscribed with: Allaahul Malik. He went on seeing that ring continuously. Imam (a.s.) asked, “Why are you looking at this stone like this? Jibraeel had brought this stone for the Holy Prophet (s.a.w.s.) from Paradise as a gift. It was given to Ali (a.s.) by him. Do you know what its name is?” He replied, “It is turquoise.” Imam said, “That is the Persian name. Do you know its name in Arabic?” “No,” he replied. Imam said, “It is Zafar.”
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Sawab al-A`amal, Page 228
“Wear a ring of Jiz-e-Yamani in your hand for the deceit of Satan is destroyed through it.”
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sawab al-A`amal, Page 228
It is narrated from Imam Musa Kazim (a.s.) who read out from a book: “There are lots of comforts for a person wearing the Emerald ring and there is no hardship for him.” The narrator wrote down these words of Imam (a.s.).
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Sawab al-A`amal, Page 228
Imam Reza (a.s.) narrates that Imam Ja’far Sadiq (a.s.) said, Wear a Ruby ring for it puts an end to poverty.”
Imām Alī ibn Mūsā al-Rezā (a.s.)
Sawab al-A`amal, Page 228
“Billaur (Crystal) is an excellent gem.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 228
“One who inscribes: Maashaa Allaahu laa quwwata illaa billaahi astaghfirullaah on his ring, will remain safe from devastating poverty.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 233
لِلْمَمْلُوكِ طَعَامُهُ وَكِسْوَتُهُ بِالْمَعْرُوفِ، وَلا يُكَلَّفُ مِنَ العَمَلِ إل مَا يُطِيْقُ
A bondservant should be fed and dressed properly and be not burdened with intolerable tasks.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah, Tradition No. 47, Page No. 15
اِذا خَطَبَ أَحَدُكُمُ الْمَرْأَةَ وَهُوَ يَخْضِبُ بِالسُّوَادِ فَلْيُعْلِمْها أَنَّهُ يَخْضِبُ
A man who colors his hair black should let the woman whose hand he seeks in marriage know about that.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 100; Page No. 22
الوُضُوْءُ قَبْلَ الطَّعَامِ يَنْفِي الفَقْرَ؛ وَبَعْدَهُ يَنْفِي اللَّمَمَ، وَيُصَحِّحُ البَصَرَ.
Ablution before eating makes poverty perish, and after eating removes obsession and strengthens eyesight.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 152; Page No. 29
الوُضُوْءُ شَطْرُ الإيْمَانِ، وَالسِّواكُ شَطْرُ الوُضُوْءِ.
Ablution is half of faith, and toothbrushing is half of ablution.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 153; Page No. 29
عَلَيْكَ بِأَوَّلِ السَّوْمِ؛ فَاِنَّ الرِّبْحَ مَعَ السَّمَاحِ.
Accept the first offer in transactions, for profit follows leniency.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 159; Page No. 29&30
أَنْكِحُوا فَاِنِّي مُكَاثِرٌ بِكُمْ.
Act upon marriage as a tradition, for I feel proud of your great population.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 163; Page No. 30
الاَعْمَالُ بِالنِّيَّةِ.
Actions depend on (are rewarded according to) intentions.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 164; Page No. 30
البَغَايَا اللاّتِي يُنْكِحْنَ أَنْفُسَهُنَّ بِغَيْرِ بَيِّنَةٍ.
Adulterous are the women who marry in the absence of witnesses.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 165; Page No. 30
خَمْسٌ مِنْ سُنَنِ المُرْسَلِيْنَ: الحَيَاءُ، وَالحِلْمُ، وَالحِجَامَةُ، وَالسِّواكُ، وَالتَّعَطُّرُ.
Among the prophets’ patterns of life are chastity, forbearance, brushing one’s teeth and using perfume.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 195; Page No. 34
أَمَا تَرْضى اِحْدَاكُنَّ أَنَّهَا اِذا كانَتْ حَامِلاً مِنْ زَوْجِهَا وَهُوَ عَنْها رَاضٍ أَنَّ لَها مِثْلَ أَجْرِ الصَّائِمِ الْقَائِم في سَبِيْلِ اللَّهِ؛ فَاِذا وَضَعَتْ لَمْ يَخْرُجْ مِنْ لَبَنِها جُرْعَةٌ وَلَمْ يُمَصَّ مِنْ ثَدْيِها مَصَّةٌ اِلاّ كانَ لَها بِكُلِّ جُرْعَةٍ؛ وَبِكُلِّ مَصَّةٍ حَسَنَةٌ؛ فَاِنْ أَسْهَرَها لَيْلَةً كانَ لَها مِثْلُ أَجْرِ سَبْعِيْنَ رَقَبَةً تُعِتُقُهُمْ في سَبِيْلِ اللَّهِ.
Are you (women) not pleased that when one of you becomes pregnant of her husband and he is satisfied with her, she will be rewarded the reward of the one who keeps fast while struggling in the way of God, and when she gives birth to a child, she will be offered a reward for each drop of milk she produces and for each time her breast is sucked, and if she keeps awake one night to look after her child, she will be given the reward of releasing seventy slaves for God’s sake?
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah, Tradition No. 228, Page No. 38
تَنَظَّفُوْا بِكُلِّ ما اسْتَطَعْتُمْ فَاِنَّ اللَّهَ تَعَالى بَنَى الاِسْلامَ عَلَى النَّظَافَةِ؛ وَلَنْ يَدْخُلَ الجَنَّةَ اِلاّ كُلُّ نَظِيْفٍ.
Be clean to the extent possible, for the Exalted God has founded Islam on cleanliness, and nobody enters Paradise save the clean.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 267; Page No. 43
تَسَحَّرُوْا فَاِنَّ في السُّحُوْرِ بَرَكَةً.
Be early rising, for in it there is blessing.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 269; Page No. 44
يَسِّرُوْا وَلا تُعَسِّرُوْ.
Be easy-going and do not be hard (on people).
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 270; Page No. 44
أُتْرُكْ فُضُولَ الْكَلامِ؛ وَحَسْبُكَ مِنَ الْكَلامِ مَا تَبْلُغُ بِهِ حَاجَتَكَ.
Be economical in speaking, for the word which settles your need suffices you (indeed).
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 271; Page No. 44
حَسِّنُوْا لِباسَكُمْ، وَأصْلِحُوْا رِحالَكُمْ؛ حَتَّى تَكُوْنُوْا كَأَنَّكُمْ شَامَةٌ في النَّاسِ.
Beautify your dresses and improve your tools to shine as a star among people.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah, Tradition No. 305, Page No. 48
تَخَلَّلُوْا فَاِنَّهُ نَظَافَةٌ، وَالنَّظَافَةُ تَدْعُوْ اِلَى الاِيْمَانِ وَالاِيْمَانُ مَعَ صَاحِبِهِ في الجَنَّةِ.
Brush your teeth, for it is cleanliness, which consolidates one’s faith, and faith follows its holder to Paradise.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 355; Page No. 55
في السِّوَاكِ ثَمَانِيَةُ خِصَالٍ: يُطِّيْبُ الفَمَ، وَيَشُدُّ اللَّثَّةَ، وَيَجْلُو البَصَرَ، وَيُذْهِبُ البَلْغَمَ، وَيُفَرِّحُ المَلائِكَةَ، وَيُرْضِي الرَّبَّ، وَيَزِيْدُ في الحَسَنَاتِ، وَيُصِحُّ المِعْدَةَ.
Brushing one’s teeth brings the following benefits: cleanliness of mouth, strength of gum, brightness of sight, elimination of phlegm, happiness of angels, satisfaction of God, increase in one’s good deeds, and health of stomach.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 356; Page No. 55
السِّوَاكُ يَزِيْدُ الرَّجُلَ فَصَاحَةً.
Brushing one's teeth elevates one's eloquence.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 357; Page No. 55
السِّوَاكُ مَطَهِّرَةٌ لِلْفَمِ؛ ومَرْضَاةٌ لِلْرَّبِّ؛ وَمَجْلاةٌ لِلْبَصَرِ.
Brushing one's teeth gives rise to health of mouth, pleasure of God and strength of eyes.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 358; Page No. 55
السِّوَاكُ سُنَّةٌ فَاسْتَاكُوْا أيَّ وَقْتِ شِئْتُمْ.
Brushing one's teeth is (an Islamic) custom you can put to practice whenever you wish.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 359; Page No. 55
السِّوَاكُ نِصْفُ الإيمَانِ، وَالوُضُوءُ نِصْفُ الإيمَان.
Brushing one's teeth is half of faith, and making ablutions is half of faith too.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 360; Page No. 56
اِغْسِلُوا ثِيَابَكُمْ وَخُذُوا مِنْ شُعُورِكُمْ؛ وَاسْتَاكُوا؛ وَتَزَيَّنُوا وَتَنَظَّفُوا؛ فَاِنَّ بَني اِسْرائِيْلَ لَمْ يَكُونُوا يَفْعَلُونَ ذلِك فَزَنَتْ نِسَاؤُهُمْ.
Clean your clothes, beautify your hair, brush your teeth and be all made up and tidy, for the children of Israel did not do so and their wives turned out to be adulterous.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 396; Page No. 60&61
طَيِّبُوْا أفْواهَكُمْ بِالسِّوَاكِ.
Clean your mouths by brushing.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 397; Page No. 61
تَنَزَّهُوْا مِنَ الْبَوْلِ؛ فَاِنَّ عَامَّةَ عَذابِ القَبْرِ مِنْهُ.
Clean yourself of urine, for it’s the cause of most punishments in the grave.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 398; Page No. 61
النَّظَافَةُ مِنَ الإيْمَانِ.
Cleanliness has root in faith.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 399; Page No. 61
طَهُوْرُ الطَّعَامِ يَزِيْدُ فِي الطَّعَامِ وَالدِّيْنِ وَالرِّزْقِ.
Cleanliness of food (lawfully-earned food) results in an increase of food, faith, and sustenance.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 400; Page No. 61
غَيِّرُوْا الشَّيْبَ وَلا تَشَبَّهُوْا بِاليَهُوْدِ.
Color your white hair and stop looking like the Jews.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 402; Page No. 61
خَلِّلُوْا لِحَاكُمْ وَقُصُّوا أظْفَارَكُمْ، فَاِنَّ الشَّيْطانَ يَجْرِي ما بَيْنَ اللَّحْمِ وَالظُّفْرِ.
Comb your beard and pare your nails, for satans (microbes) move between flesh and nails.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 403; Page No. 61
اِحْفَظْ عَوْرَتَكَ اِلاّ مِنْ زَوْجَتِكَ أَوْ مَا مَلَكَتْ يَمِينُكَ؛ قِيْلَ: اِذا كانَ الْقَوْمُ بَعْضَهُمْ مِنْ بَعْضٍ؛ قَالَ: اِنْ اسْتَطَعْتَ أَنْ لا يَرَيَنَّها أَحَدٌ فَلا يَرَيَنَّها؛ قِيْلَ: اِذا كانَ أَحَدُنا خَالِيَاً؛ قَالَ: اللَّهُ أَحَقُّ أَنْ يُسْتَحْيَى مِنْهُ مِنَ النَّاسِ.
Cover your sexual organs in the presence of all but your wives and bonds women. It was asked: “What about relatives?” The Holy Prophet replied: “They should try not to see each other’s sexual organs.” “What if one of us be naked at his (her) own privacy?”, He was asked. The Holy Prophet said: “One must be much more chaste to God than to people.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 421; Page No. 63
غَطِّ فَخِذَكَ فَاِنَّ فَخِذَ الرَّجُلِ عَوْرَةٌ.
Cover your thighs, for they’re part of man’s privy parts.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 422; Page No. 63
العِبَادُ عِبَادُ اللَّهِ، وَالبِلادُ بِلادُ اللَّهِ، فَمَنْ أَحْيَا مِنْ مَوَاتِ الأرْضِ شَيْئَاً فَهُوَ لَهُ.
Creatures are God’s and lands are His too, and whoever cultivates a piece of barren land, has a right to own it.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 424; Page No. 64
تَداوَوْا بِأَلْبَانِ البَقَرِ فَاِنِّي أَرْجُوْ أَنْ يَجْعَلَ اللَّهُ فيهَا شِفَاءً؛ فَاِنَّها تَأْكُلُ مِنْ كُلِّ الشَّجَرِ.
Cure yourselves by cow milk. Verily, I hope that you can find in it divine recovery, for cows graze on all kinds of plants.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 426; Page No. 64
تَداوَوْا؛ فَاِنَّ الَّذِي أَنْزَلَ الدَّاءَ أَنْزَلَ الدَّوَاءَ.
Cure yourselves, for He who has let diseases befall you, has created their medicines too.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 427; Page No. 64
تَداوَوْا عِبَادَ اللَّهِ؛ فَاِنَّ اللَّهَ تَعَالى لَمْ يَضَعْ دَاءً اِلاّ وَضَعَ لَهُ دَوَاءً؛ غَيْرَ دَاءٍ واحِدٍ؛ الهَرِمِ.
Cure yourselves, O servants of the Exalted God! for he has created a (specific) medicine for any single kind of disease, save old age.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 428; Page No. 64
عَلَيْكُمْ بِالسِّوَاكِ، فَنِعْمَ الشَيْ‏ءُ السِّوَاكُ؛ يَشُدُّ اللَّثَّةَ، ويَذْهَبُ بِالبَخَرِ، وَيُصْلِحُ المِعْدَةَ، وَيَزِيْدُ في دَرَجَاتِ الجَنَّةِ، وَيُرْضِي الرَّبَّ، وَيُسْخِطُ الشَّيْطَانَ.
Do brush your teeth, for a very good practice it is! It strengthens (your) gum, wipes out stink from (your) mouth, refreshes (your) stomach, elevates (your) status in Paradise, and makes God pleased and Satan furious.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 455; Page No. 67
عَلَيْكُمْ بِالسِّوَاكِ فَانَّهُ مَطْيَبَةٌ لِلْفَمِ مَرْضَاةٌ لِلرَّبِّ.
Do brush your teeth, for it’s the cause of mouth purification and divine satisfaction.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 456; Page No. 68
لا تُطعِمُوا المَساكينَ مِمَّا لا تَأْكُلُونَ.
Do not feed the poor on the things you don’t eat yourselves.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 481; Page No. 70
لا تَجْلِسُوا بَيْنَ رَجُلَيْنِ اِلاّ بِاِذْنِهِما.
Do not sit between two persons without their permission.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 505; Page No. 73
عَلَيْكُم بالزَّبِيْبِ فَانَّهُ يَكْثِفُ المُرَّةَ، وَيَذْهَبُ بِالبَلْغَمِ، وَيَشُدُّ العَصَبَ، وَيَذْهَبُ بِالعَيَاءِ، وَيُحسِنُ الخُلْقَ، وَيُطَيِّبُ النَّفَسَ، وَيَذْهَبُ بِالهَمِّ.
Eat currant, for it condenses the bile, makes phlegm vanish, strengthens the nerves, and makes the mind sharp, the nature good, the soul purified and one’s grief escape.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 527; Page No. 77
الأكْلُ في السُّوْقِ دَنَاءَةٌ.
Eating (food) in bazaars shows one’s meanness.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 528; Page No. 77
ما أنْزَلَ اللَّهُ مِنْ دَاءٍ إلاّ أنْزَلَ لَهُ شِفَاءً
For every disease, God has devised a certain remedy.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 625; Page No. 91
أُحِلَّ الذَّهَبُ وَالحَرِيْرُ لِاُنَاثِ أُمَّتِي؛ وَحُرِّمَ عَلى ذُكُورِها
Gold and silk are lawful (to be used) for the women of my (Islamic) nation, and unlawful for men.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 807; Page No. 115
لَوْ أَذِنَ اللَّهُ تَعَالى في التِّجَارَةِ لِأهْلِ الجَنَّةِ لَاتَّجَرُوْا في البَزِّ وَالعِطْرِ
Had God let the dwellers of Paradise do commerce, they would have been merchants of clothes and perfume.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 851; Page No. 121
تَعَشَّوْا وَلَوْ بِكَفٍّ مِنْ حَشَفٍ؛ فَاِنَّ تَرْكَ العِشِاءِ مَهْرَمَةٌ
Have supper, though a handful of bad date might be there, for surely doing the reverse brings old age and weakness.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 863; Page No. 122
حَبَّذَا المُتَخَلِّلُونَ مِنْ أُمَّتِي في الوُضُوْءِ وَالطَّعَامِ
How nice for those of my people who brush their teeth before or after eating and when making ablution.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 930; Page No. 131
آكُلُ كَمَا يَأْكُلُ الْعَبْدُ؛ وَأَجْلِسُ كَمَا يَجْلِسُ الْعَبْدُ
I eat food like slaves and sit on the ground as they do.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 959; Page No. 136
لا أشْتَرِي شَيْئَاً لَيْسَ عِنْدي ثَمَنُهُ
I never buy something before getting aware of its price.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 965; Page No. 137
أُمِرْتُ بِالسِّوَاكِ حَتَّى خَشِيْتُ أَنْ يُكْتَبَ عَلَيَّ
I was so much advised to brush my teeth that I got scared lest it might become obligatory for me.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 975; Page No. 138
أَمِرْتُ بِالسِّوَاكِ حَتَّى خِفْتُ عَلى أَسْنَانِي
I was so much advised to brush my teeth that I got scared of putting them to harm.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 976; Page No. 138
لَوْلا أنْ أشُقَّ عَلى أُمَّتِي لأمَرْتُهُمْ بِالسِّوَاكِ عِنْدَ كُلِّ صَلاةٍ
If it would not cause trouble for my people, I would order them to brush their teeth at prayer times.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 998; Page No. 141
لَوْلا أنْ أشُقَّ عَلى أُمَّتِي لأمَرْتُهُمْ أنْ يَسْتَاكُوْا بِالأسْحَارِ
If it would not cause trouble for my people, I would order them to brush their teeth at dawns.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 999; Page No. 141
خَلِّلُوْا بَيْنَ أصَابِعِكُمْ، لا يُخَلِّلِ اللَّهُ بَيْنَهَا بِالنَّارِ
Let water flow amiss your fingers in ablution so that God might keep Fire from flowing there.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 1189; Page No. 170
بَرِّدُوْا طَعَامَكُمُ يُبَارَكُ لَكُمْ فِيْهِ
Make your food cold to bring you bliss (health).
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 1223; Page No. 175
Men are the maintainers of women because Allah has made some of them to excel others and because they spend out of their property; the good women are therefore obedient, guarding the unseen as Allah has guarded.
Allāh (s.w.t.)
Greater Sins Vol 1, Part 3, page 70; Surah Nisa 4:34
Prostration of a human for another human being is not permitted. (If it had been) I would have ordered the wife to prostrate before her husband
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, Part 3, page 70; Wasaelush Shia
If a person slanders a believer to expose his faults to the public, or to insult him, Allah expels him from His Wilayat and leaves him to the Wilayat of Satan.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 124; Al Kafi
Beware! Abstain from angering the parents. The fragrance of Paradise is perceived even at a distance of a thousand years, but those who are disobedient to parents and those who cut off ties with relatives will not be able to smell it.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 135; Wasaelush Shia
One who displeases the parents, (it is as if) he has displeased Allah. One who angers both his parents (it is as if) he has angered Allah."Elsewhere, it is mentioned, “One who hurts his parents, hurts me and one who hurts me has hurt Allah. And the one who hurts Allah is accursed.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 135; Mustadrakul Wasael
Allah will not speak to three kinds of people on the Day of Qiyamat. Neither will He have mercy upon them, nor will He purify their sins. There is for them a horrible chastisement. The three types of people are the believers in destiny, the drunkards and those who disobeyed their parents.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 135; Al Kafi
One who is blessed with parents but does not fulfill their (his parent’s) rights will not be forgiven (his sins) by Allah.
Archangel Gabriel (a.s.)
Greater Sins Vol 1, part 3, page 136; Behaarul Anwaar
Accursed, Accursed is the one who beats his parents. Accursed is the one who distresses his parents
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 136; Mustadrak
Allah will not accept the Namaz of the person who stares angrily at his parents. Even though they (parents) may be unjust.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 136
A Young man is interceeded by the Holy Prophet (s.a.w.) A young man was on his deathbed when the Holy Prophet (s.a.w.s.) came, sat near him, and told him to recite two kalimas (Shahadatain). But the youth could not speak. The Holy Prophet (s.a.w.s.) enquired if his mother was present? A woman sitting near his head said, “Yes, I am his mother.” The Holy Prophet (s.a.w.s.) asked, “Are your displeased with him?” ‘Yes, O Prophet (s.a.w.s.), we have not spoken to each other since the last six years.’ The Holy Prophet (s.a.w.s.) asked this woman to forgive her son. Thus at the Prophet’s instance she forgave his mistakes and was reconciled. At once the young man was able to recite the Kalima-e-Shahadat. The Holy Prophet (s.a.w.s.) asked him, “What do you see, at this moment.” “ O Prophet of Allah a dark and smelly man has got hold of me and is not leaving me.” The Holy Prophet (s.a.w.s.) told him to recite the following dua, “Ya man Yaqbalul yaseera wa y’afo ‘Anil Katheera Iqbal minnil Yaseera Wa ‘Aafo ‘Annil Katheera.” Then asked, “Now what do you see?” He replied, “A fair complexioned man, handsome and fragrant, is moving towards me.” The Holy Prophet said, “Keep repeating this dua.” When the youth repeated this dua he said “O Prophet of Allah (s.a.w.s.) both of them have disappeared from my sight.” After this the face of the Holy Prophet (s.a.w.s.) was illuminated with joy. He said, “O Allah forgive the sins of this young man.” Then the youth passed away.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 137; Behaarul Anwaar
When the Imam (a.s.) was asked to explain the meaning of the term “Bil Waledaine Ehsana” (and goodness to your parents), he said, “Be good to your parents and if they are in need of something, procure it for them before they ask for it.” Then the meaning of the words, “Taqullahuma Qualan Kareema” (speak to them a generous word) was explained by the Imam (a.s.) “If the parents beat you, say ‘May Allah forgive you’. The phrase ‘Wakhfiz Lahuma’ (and make yourself submissively gentle to them) is elaborated by the Imam (a.s.): “Do not look at them with distaste. Do not raise your voice above theirs. When you walk with them do not precede them. When you go to a gathering, do not sit before they do. Never keep your hand above theirs (while giving them something).”
Infallible Imam (a.s)
Greater Sins Vol 1, part 3, page 138
narrates that a young man presented himself to the Holy Prophet (s.a.w.s.) and said that he wanted to participate in Jehad. The Holy Prophet (s.a.w.s.) told him: “Certainly, go for Jehad in the way of Allah. If your are killed you will be alive near Allah and be provided sustenance from Him. The recompense for your sacrifice would be with Allah. If you return alive your sins would be washed off as if your were a newborn child.” This man said: “O Prophet of Allah, my parents are alive and they are aged and have great expectations from me. They do not like me to be away from them.” The Holy Prophet (s.a.w.s.) said: “If that is so, then stay behind to serve your parents. By Allah in whose hands is my life, to serve parents for a day and night is equal to a year of Jehad.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 139
Acquire your place in Heaven by serving your parents. If you are guilty of ‘Aaq’ then make Hell your abode.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 139
Beware of those who cut off relations because I have found them cursed thrice in the Quran
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 157
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) said “Protect yourself from ‘Haliqa’ for it destroys the people.” The narrator asked “What is ‘Haliqa’”, Imam replied, “To sever relations.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 158
A man approached the Holy Prophet (s.a.w.s.) and enquired, “What is the worst deed in the eyes of Allah?” The Holy Prophet (s.a.w.s.) replied, “To attribute partners to Allah.” The man then asked, “After this which is the worst sin?” The Holy Prophet (s.a.w.s.) said: “To sever relations”. After this the same person asked, “After this which is the worst sin?” The Holy Prophet (s.a.w.s.) replied: “To enjoin the evil and to forbid the good (deeds).”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 158; Al Kafi
A man complained to Imam Ja’far as-Sadiq (a.s.) about his relatives. Imam (a.s.) said, “Swallow your anger and behave nicely with your relatives.” The man said, “My relatives give me all sorts of troubles and there is hardly any cruelty they have not committed upon me.” The Imam (a.s.) told him, “Do you also want to cut off relation with them? If you also become like them, then Allah will never have mercy for you.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 158
Do not sever relation with your kindered even if they cut off relations with you.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 159; Al Kafi
There are three sins whose punishment has to be borne in this world itself:- The first is injustice, the second is breaking of relationships and the third is false oath.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Greater Sins Vol 1, part 3, page 159; Al Kafi
Hazrat Ali (a.s.) says in one of his sermons: - “I seek refuge from the sins which cause the hastening of death.” Someone asked him, “Maula, Is there any sin by which the death is hastened?” He replied, “Yes, the breaking up of the family ties.”
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Greater Sins Vol 1, part 3, page 159
A companion of Imam Ja’far as-Sadiq (a.s.) complained about the ill-treatment given to him by his relatives, “My own brother as well as my paternal cousins are harassing me. They have snatched the house that rightfully belonged to me and have given me only a room to live in. If I complain to the government, I shall be able to recover all my property. Imam (a.s.) said, “Be patient, everything will be alright.” The man returned satisfied. In the year 131 A.H. there was a terrible plague. All the relatives of the man perished. Thereafter when he arrived before Imam Ja’far as-Sadiq (a.s.), he (Imam a.s.) asked, “How are your relatives?” The man said, “By Allah all of them are dead.” The Imam (a.s.) said, “Their deaths have been due to their ill-treatment and Qat-e-Rahmi of relatives like you, not recognizing your right and cutting off relationships.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 159
Imam Ja’far as-Sadiq (a.s.) relates from the Holy Prophet (s.a.w.s.) that he said: “When people claim to possess knowledge but do not act upon it, when they claim to profess love but harbour malice in their hearts and sever relations, in such a condition Allah removes mercy from them and makes them undiscerning to logic.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 160; Behaarul Anwaar
Among the various sins, injustice and cutting off relationships are such that one who commits these is punished in this world itself. Apart from this the punishment for these sinners has already been prepared in the Hereafter
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 160; Mustadrak
One who severs relationships will not enter Heaven.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 160
Jabir Ibne Abdullah Ansari (r.a.) has related from Imam Muhammad al-Baqir (a.s.) that he quotes the Holy Prophet (s.a.w.s.) as follows: “Jibraeel (a.s.) has informed me that even at a distance of a thousand years man will be able to smell the fragrance of Heaven , but one who disobeys his parents, the one who breaks ties with the kith and kin, or the aged adulterer will not be able to smell it. In fact, the fragrance of Paradise will be felt even at a distance of two thousand years, but not by those who disobey their parents and those who break ties with the relatives.”
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Greater Sins Vol 1, part 3, page 160
The relatives in this Ayat(Surah Nisa 4:1), include all, and not only the nearest ones. Certainly Allah has ordered kindness towards all the relatives. Allah has given so much importance to this deed that he mentions it with his exalted name.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Greater Sins Vol 1, part 3, page 161; Al Kafi
Allah has ordered three things along with three others, in the glorious Quran: 1) Namaz is ordered along with Zakat. If one offers Namaz but does not pay Zakat (when it is due upon him) then his Namaz will not be accepted. 2) Allah has ordered thankfulness to Himself along with the thankfulness to one’s parents. If one is not grateful to one’s parents it is as if he has not been grateful to Allah. 3) Allah has ordered piety along with kindness to ones kith and kin. Then one who is not kind towards the relatives is not pious
Imām Alī ibn Mūsā al-Rezā (a.s.)
Greater Sins Vol 1, part 3, page 161
I will (command) all the people of my Ummat, whether present or not, and those generations which are to come till the Qiyamat, who are still in the loins of their father and wombs of their mothers, that they should be kind to their relatives (and visit them) even if they live at a distance of a year’s journey. Because kindness to relatives is one of the commands which is made an integral part of the faith (Imaan).
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 163
Imam Muhammad al-Baqir (a.s.) relates from Hazrat Abu Zar Ghaffari (r.a.) who quotes the Holy Prophet (s.a.w.s.) to have remarked: ‘Siraat (the bridge passing over Hell that everyone has to cross) will have on each side (of it) ‘Sileh Rahmi’ and ‘Amanat’ (keeping a trust) one who performs the act of Sileh Rahmi and maintains trusts (Amanat) shall be able to cross the ‘Siraat’ easily and will reach Paradise. None of the good deeds will benefit those who have broken ties with relatives or committed breach of trust. They will slip from the bridge of ‘Siraat’ and drop into Hell-fire.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Greater Sins Vol 1, part 3, page 163; Al Kafi
Hazrat Imam Ja’far as-Sadiq (a.s.) related three traditions from the Holy Prophet (s.a.w.s.) in the court of Mansur Dawaniqi (l.a.). 1) “A man who has only three years of life remaining, performs an act of kindness to his relatives and Allah increases his life by thirty years. In the same way a man has thirty years of life but due to his breaking off the ties of relationship, his (remaining) life is decreased to three years. Then the Holy Prophet (s.a.w.s.) said: Whatever Allah wills He erases and whatever He wills He writes. It means that if Allah wills He can alter (certain destinies) due to one’s actions and deeds.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 164; Behaarul Anwaar
Hazrat Imam Ja’far as-Sadiq (a.s.) related three traditions from the Holy Prophet (s.a.w.s.) in the court of Mansur Dawaniqi (l.a.).2) “Fulfilling the rights of kith and kin increases the life-span even if the relative is a sinner.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 164; Behaarul Anwaar
Hazrat Imam Ja’far as-Sadiq (a.s.) related three traditions from the Holy Prophet (s.a.w.s.) in the court of Mansur Dawaniqi (l.a.)3) Sileh Rahmi (kindness to relatives) is a cause for the easy accounting of one’s deeds on the day of Qiyamat and it (Sileh Rahmi) protects one from sudden death.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 164
Sileh Rahmi perfects the morals and encourages charity. When one performs Sileh Rahmi he has to be benevolent towards his relatives. The continuous practice of Sileh Rahmi brings refinement in his morals. In the same way repeated acts of kindness inculcate a benign and compassionate feeling in the person, and the soul is purified (from the sin of jealousy and enmity).
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 165; Safinatun Behaar
There are two actions, towards which, a step taken is liked by Allah more than anything else. One is the step taken to join a row formed in the name of Allah (for Jehad or Namaz); the second is the one taken to extend a hand of friendship towards kith and kin who want to break relations.
Imām `Alī ibn Husayn (a.s.)
Greater Sins Vol 1, part 3, page 165; Behaarul Anwaar
Certainly there is a section in Paradise which can not be attained except by three kinds of people. First the just Imam, second, the one who does Sileh Rahmi, and third the one who has family (and children) but remains patient (in poverty and diffi¬culties
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 166; Behaarul Anwaar
When a person goes towards his relatives so that he can fulfill his rights with his life and his wealth, Allah bestows upon him the reward of a martyr at every step he takes. He (Allah) writes down forty thousand Hasana (the unit of Divine rewards) and He erases forty thousand of his sins and He elevates him by forty thousand grades. The person achieves the position of one who has worshipped Allah for a hundred years
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 166; Behaarul Anwaar
The reward for Sadaqah in the way of Allah is ten times, whereas the reward for giving a loan is twelve times (because in giving a loan the dignity of the Loanee is maintained). The reward for the good behaviour to the believing brothers is twelve times and the reward for Sileh Rahmi is twenty four times
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 166; Behaarul Anwaar
Urwah Ibne-Yazeed asked Imam Ja’far as-Sadiq (a.s.) the meaning of this Ayat (Surah Raad 13:21), the Imam (a.s.) replied; “You have been commanded to do Sileh Rahmi towards all your relatives. Whether they are Mehram (in the prohibited category of marriage) or Namehram, (not in the prohibited category) whether they are distant relatives or closely related, whether they are immediate relatives or separated by several generations.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 167; Al Kafi
The kindness towards relative and goodness towards the believing brother makes easy your reckoning on the Day of Judgement and protects you from sins. So you should be kind to your relatives and be good to your believing brothers even if it is as little as a sincere ‘salaam’ (salutation) or a hearty reply to a salaam
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 167; Al Kafi
Do Sileh Rahmi towards your relatives and the near ones even if it is just by offering a glass of water to them
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 167; Wasaelush Shia
Do not break ties with your relatives even if they break them with you.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 170
Abdullah Ibne Sinan says that I pleaded to Imam Ja’far as-Sadiq (a.s.), “I have a cousin, I do Sileh Rahmi (kindness) towards him and do not wish to break ties with him. But he wants to break ties with me. (Master!) I want to maintain relations but he wishes to sever them. Due to this behaviour of his I am also inclined to cut off ties with him. Can you permit me to do so?” Imam (a.s.) replied: “(Remember) If you behave kindly with this relative of yours inspite of his Qat-e-Rahmi (then it is possible that one day this will affect him and he too will begin to fulfill his obligations). In this way the Mercy of Allah shall be upon both of you. But if you break ties with this cousin of yours then neither of you shall be eligible for the Mercy of Allah.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 170; Al Kafi
If any one betrays trust with you, do not betray trust with him or you will also become like him. Similarly, do not break ties with your relatives even if they do so.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 171; Behaarul Anwaar
The three such qualities are, firstly, to do Sileh Rahmi with one who does Qat-e-Rahmi with you. Secondly, fulfill the needs of one who has deprived you. Thirdly, forgive those who have oppressed you.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 171; Al Kafi
Ibne-e-Hamid enquired from Imam Ja’far as-Sadiq (a.s.): “My relatives are not of my religion. Are any of their rights upon me?” Imam (a.s.) gave the following reply: “Why not? The rights of the relatives do not become invalid for any reason (even if the relatives are unbelievers) but if the relatives are Muslim then their rights are twice as much. One is due to their being relatives and second because of their being Muslim.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 171; Al Kafi
Dawood Raqqi says: “I was sitting in the company of Imam (a.s.) when Imam (a.s.) himself started speaking and said: “Dawood, on Thursday the report of your deeds was presented to me and I saw among your deeds the Sileh Rahmi which you have performed with your cousin (brother), I was very pleased. However, I know that this Sileh Rahmi of yours will (because of his Qat-e-Rahmi towards you) be the cause of his early death.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 172; Behaarul Anwaar
Conversation of Imam as-Sadiq (a.s.) With Abdullah Hasani Once Abdullah Hasani, a relative of Imam Sadiq (a.s.) met him on the streets of Madinah. He had a meaningless argument with Imam (a.s.) and spoke ill of him. Imam (a.s.) replied to this misbehavior in the best way. He went to the house of this person the very next day and said, “Yesterday I recited the following Ayat of the Quran, “And those who joined that which Allah has bidden to be joined and have awe of their Lord and fear the evil reckoning. (Surah Raad 13:21) I became very fearful because of it.” Abdullah understood that Imam (a.s.) was intending to correct him. He began to weep and said, “I have willfully forgotten this verse. After this, Imam Ja’far as-Sadiq (a.s.) and Abdullah embraced each other
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 172; Al Kafi
The Holy Prophet (s.a.w.s.) told Ali (a.s.): “O Ali! Even if you have to travel for two years to do good to your parents, do it, even if you have to travel for one year to perform Sileh Rahmi to your kinsfolk, do so. Even if you have to journey a mile to see a sick person, do it. Even if you have to walk two miles to attend a funeral, do it. Even if you have to travel four miles to meet a believing brother, do it.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 175; Behaarul Anwaar
Amirul Momineen (a.s.) writes a letter to one of his officers, “Order the relatives to visit each other but ask them not to reside in the same neighborhood.”
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Greater Sins Vol 1, part 3, page 176
Yunus Ibne Abdul Rehman told Imam Ja’far as-Sadiq (a.s.): “The love and Wilayat of Ahlul Bayt (a.s.) has been prescribed as your right upon us by Allah. I consider this blessing to be much superior to the worldly blessings.” Imam (a.s.) was distraught and he replied: “You have made an inappropriate comparison. What are the worldly blessings? What is it more than eating, drinking and dressing? And you compare all these transient things with our love which is an everlasting reality?”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 177
“I shall intercede for four types of people even if they carry the sins of all humanity.” 1) A person who has helped my descendants and progeny. 2) A person who has spent his wealth upon my descendants when they were in need. 3) A person who has loved my Progeny with his tongue and his heart. 4) A person who has considered the wants of my descendants when they were surrounded by enemies and were homeless.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 178
On the day of Qiyamat a caller will announce, ‘O people, keep silent, because Muhammad (s.a.w.s.) is to say something to you.’ Then the Messenger will arise and say, ‘O people! If anyone of you has any right or favour upon me, or if there is any obligation upon my neck then he should stand up. I will see that he is compensated.’ The people will reply, ‘May our parents be sacrificed upon you. What right? What favour? And what obligation? Rather the rights and favours are of Allah and His Prophet upon all the creatures.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 178
No, they do have a right. Whoever has provided shelter and help to anyone from my Ahlul-Bayt (a.s.) or did good to them or gave them clothes in their need or fed them when they were in need, should stand up so that I can recompense him
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 178
Mualla Bin-Khanees asked Imam Ja’far as-Sadiq (a.s.): “What are the rights of the believing brother?” Imam (a.s.) replied, “Seven rights of the believers are Wajib - If one fails to fulfill even one of these rights, he is externed from Allah’s obedience. He shall not receive any reward from the Almighty.” “What are those seven rights?”, enquired Mualla. Imam (a.s.) said, “ I fear that you may fail to act upon them.” Mualla said, “La Quwwata Illa Billah.” There is no power except of Allah. (He meant, It wouldn’t be so). Imam Ja’far as-Sadiq (a.s.) said, “The foremost right is that you wish for the believing brothers whatever you wish for yourself.” Imam (a.s.) then related the other six rights, “The second right is that you must refrain from angering him and try to seek his pleasure and obey him. The third right is that you help him with you life, your wealth, your tongue, and your hands. The fourth right is that you guide him and teach him that which is beneficial for him. The fifth, is that do not eat till satiation when your believing brother is hungry, and do not drink to satiation if he is thirsty, and do not dress nicely if he is deprived of good clothes. The sixth right is that if you have a servant you should send him to do his work. The seventh right is that if the believing brother says something on oath you should believe him, if he invites, you accept his invitation, if he is sick, visit him, if he dies, accompany his bier, if you come to know any of his needs, fulfill them it before he asks.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 179; Al Kafi
Those who cannot come for our Ziarat must visit our virtuous followers. They shall get the reward of performing our Ziarat. And those who wish to do Sileh Rahmi towards us but are unable to do so must do Sileh Rahmi towards our pious devotees. They shall be given the reward of our Sileh Rahmi.
Imām Alī ibn Mūsā al-Rezā (a.s.)
Greater Sins Vol 1, part 3, page 180
False swearing causes destruction of the faith.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Eighteenth Greater Sin ,page 51; Behaarul Anwaar, Tuhafful Uqool
(As for) those who take a small price for the covenant of Allah and their own oaths-surely-they shall have no portion in the hereafter, and Allah will not speak to them, nor will He look upon them on the Day of Resurrection nor will He purify them, and they shall have a painful chastisement (Surah Aale Imraan 3:77)
Allāh (s.w.t.)
Greater Sins Vol 2, The Eighteenth Greater Sin ,page 51; Behaarul Anwaar, Tuhafful Uqool
Imrul Qays and another man had a dispute regarding some property. Both of them came to the Holy Prophet (s.a.w.s.). He (s.a.w.s.) asked Imrul Qays, “Can you provide two just witnesses to substantiate your claim?” He replied, “No!” The Holy Prophet (s.a.w.s.) said, “Then your opponent should take an oath.” Imrul Qays said, “But what if he swears falsely and acquires my property?” The Holy Prophet (s.a.w.s.) replied, “If he swears falsely he shall be included among people who will not be eligible for Divine Mercy on the Day of Judgment and Allah shall not purify him of sins. There would be a dreadful punishment for such a man!”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 2, The Eighteenth Greater Sin ,page 52; Tafseer al-Mizan from the book Amali
One who knowingly takes a false oath had made war upon Allah
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Eighteenth Greater Sin ,page 52; Al Kafi
Imam Muhammad al-Baqir (a.s.) says that the Holy Prophet (s.a.w.s.) said: “Refrain from false oath, because it destroys inhabitations and makes the sinner helpless.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 2, The Eighteenth Greater Sin ,page 52; Al Kafi
“One who swears falsely becomes poor within forty nights” (means forty days).
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Eighteenth Greater Sin ,page 53; Al Kafi
The false oath that takes one to the fire is the one which is taken to usurp the right of a Muslim or to usurp his property.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Eighteenth Greater Sin ,page 53; Al Kafi
When a person says, “Allah knows!” when in fact he is speaking a lie; then Allah tells him, ‘Didn’t you find anyone other than Me to ascribe the falsehood to?’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Eighteenth Greater Sin ,page 53; Al Kafi
When a person says ‘Allah knows’ and the fact is that Allah knows contrary (to what he alludes), the heavens shudder due to the Might and Divine anger.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 2, The Eighteenth Greater Sin ,page 53
Zurara asked Imam Muhammad al-Baqir (a.s.): “The oppressive rulers forcefully collect taxes from us. Can we swear falsely that we have nothing to give tax on when it is not possible to save our money without swearing falsely?” Imam (a.s.) said, “Take such oaths! Such oaths are more sweet than dates and butter
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Greater Sins Vol 2, The Eighteenth Greater Sin ,page 54; Wasaelush Shia
Respecting the Greatness of Allah if one refrains from swearing, Allah shall give him much better than whatever he has lost.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Eighteenth Greater Sin ,page 54; Furu Al Kafi
If there is claim against you regarding some property and the claimant does not have any right upon you, and desires to make you take an oath, then if the claim is for something worth less than thirty Dirhams, hand it over to him and do not take an oath. But if it is worth more than thirty Dirhams, take the oath and do not give him anything
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Eighteenth Greater Sin ,page 54; Furu Al Kafi
If a person takes his debtor (or one who owes him something) to the court of the ruler; and the king asks him to swear; and knowing that he is on the right he respects the Greatness of Allah and refrains from swearing, then on the Day of Qiyamat Allah shall not desire for him a position less than that of Hazrat Ibrahim (a.s.).
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 2, The Eighteenth Greater Sin ,page 54
In the book Al Kafi there is a tradition, which says that a wife of Imam Sajjad (a.s.) had some connection with the tribe of Bani Hanifa. A Shia of Imam (a.s.) informed him that this wife of his bore enmity to Amirul Momineen (a.s.). After investigating the matter Imam (a.s.) divorced her. She had already received the Meher amount (Dower), but she filed a claim for it against Imam (a.s.) in the court of the ruler of Madinah. She demanded four hundred Dirhams as Meher from him. The ruler of Madinah told Imam Sajjad (a.s.), “Either you swear that you have already paid her or you pay the amount of Meher (now).” Hazrat Syed-e-Sajjad (a.s.) did not swear, but ordered his son Hazrat Muhammad al-Baqir (a.s.) to pay four hundred Dirhams to the woman. Hazrat Baqir (a.s.) said, “May I be sacrificed for you! Are you not on the right?” Imam (a.s.) replied, “Why not? But I consider Allah to be much more honourable than this matter, that I swear by His name for some petty worldly property.”
Imām `Alī ibn Husayn (a.s.)
Greater Sins Vol 2, The Eighteenth Greater Sin ,page 55; Al Kafi
Holy Prophet (s.a.w.s.) speaks after taking the oath: “By Allah! Allah does not delay in forgiving, Though you may be lazy in seeking it.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 2, The Eighteenth Greater Sin ,page 55; Masaalik
By Allah! If people knew what I know then very few would have laughed and many more would have wept.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Greater Sins Vol 2, The Eighteenth Greater Sin ,page 55; Masaalik
A person wrote a letter to Imam Muhammad Baqir (a.s.) and asked about something which was being wrongly attributed to him (Imam a.s). Imam Baqir (a.s.) wrote the following reply, “By Allah! What is being attributed is not correct. But under no circumstance do I like to say “By Allah” to disprove it. Yet I regret that such a thing is being said when it really isn’t so.”
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Greater Sins Vol 2, The Eighteenth Greater Sin ,page 55; Mustadrakul Wasael
Do not swear by the name of Allah, whether you are speaking the truth or lying.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Eighteenth Greater Sin ,page 56; Furu Al Kafi
Because Allah says in the Holy Quran, “And make not Allah because of your swearing (by Him) an obstacle to your doing good...””
Allāh (s.w.t.)
Greater Sins Vol 2, The Eighteenth Greater Sin ,page 56; (Surah Baqarah 2:224
One who swears falsely by Allah for a lie has disbelieved, and one who swear by Allah for truth has sinned, because Allah says: “Do not use Allah for (taking of) your oaths.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Eighteenth Greater Sin ,page 56; Furu Al Kafi
The book Furu Al Kafi also contains the following report from Imam Ja’far as-Sadiq (a.s.): “The apostles of Hazrat Isa (a.s.) came to him and said, “O the teacher of good, give us some advice.” He (a.s.) said, “Certainly, Musa, the Prophet of Allah commanded you not to swear falsely by Allah. And I order you not to swear falsely and (nor) truly.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Eighteenth Greater Sin ,page 57; Furu Al Kafi
The Holy Prophet (s.a.w.s.) heard a person taking such an oath. He (s.a.w.s.) said, “Woe be unto you, if you leave the religion of Muhammad (s.a.w.s.) then which religion would you follow?” The narrator says that the Holy Prophet (s.a.w.s.) did not speak to this man till the end of his life.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 2, The Eighteenth Greater Sin ,page 58; Al Kafi
O Yunus! Do not speak about dissociating from us in an oath. One who takes oath from it, whether for a true thing or a falsehood, he really becomes dissociated from us
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Eighteenth Greater Sin ,page 58; Al Kafi
The same decree is proved from a letter of Imam Hasan al-Askari (a.s.), which is quoted in the book Masaalik. Imam (a.s.) says, “He shall feed ten poor people with a ‘Madd’ (approximately ¾ of a kilo) of food and seek forgiveness from Allah.”
Imām Hasan al-‘Askarī (a.s.)
Greater Sins Vol 2, The Eighteenth Greater Sin ,page 58
If one takes a vow to refrain from a beneficial act he must perform it (and disregard the vow). There is no kaffarah for breaking such a vow. It is only a satanic instigation.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Eighteenth Greater Sin ,page 62; Al Kafi
Have you not heard the Messenger of Allah (s.a.w.s.) say that whenever you find that you have vowed against doing something that is better to be done, you must ignore your vow?
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Eighteenth Greater Sin ,page 62; Al-Kafi
To testify falsely tantamounts to polytheism
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 2, The Nineteenth Greater Sin ,page 67
In the Quran Allah has compared false testimony to polytheism.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Greater Sins Vol 2, The Nineteenth Greater Sin ,page 67; Mustadrakul Wasael
Whenever a person testifies falsely to usurp the property of a Muslim, Allah writes at that very moment a punishment of the blazing fire for this man.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Greater Sins Vol 2, The Nineteenth Greater Sin ,page 68; Al Kafi
The false witness may not even have moved from his place but that the punishment of fire will have already become incumbent for him
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Nineteenth Greater Sin ,page 68; Al Kafi
False testimony before an oppressive ruler is not yet complete when a place in the fire (Hell) is already decided (for the false witness)
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 2, The Nineteenth Greater Sin ,page 68; Al Kafi
One who testifies falsely against someone will be hung by his tongue with the hypocrites in the lowest portion of Hell. And if one usurps the property of his believing brother, Allah does not give an increase in his sustenance till he repents for it.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 2, The Nineteenth Greater Sin ,page 68; Wasaelush Shia
One who hides testimony before a just Islamic judge, or gives a false testimony to shed the blood of Muslims or intends to usurp a Muslim’s property by it, he shall be raised on the Day of the Judgment in such a condition that there will be darkness before his eyes and his face will be scratched. The people shall recognise him by these signs (that he had testified falsely).”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 2, The Nineteenth Greater Sin ,page 68; Wasaelush Shia
The Holy Prophet (s.a.w.s.) asked, “Shall I inform you about the Greater of the Great sins?” The companions said, “Why not, O! Prophet of Allah (s.a.w.s.).” The Prophet (s.a.w.s.) said, “To make someone a partner of Allah, and disobedience to parents...” The Prophet (s.a.w.s.) was resting his back against the wall. Now he sat up straight and continued in a more serious tone, “And beware! (Every) Falsehood!”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 2, The Nineteenth Greater Sin ,page 69; Mustadrakul Wasael
Do not testify till you are as certain as you are about the palm (of your hand)
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Nineteenth Greater Sin ,page 69; Wasaelush Shia
Someone inquired from the Holy Prophet (s.a.w.s.) as to when it was allowed to testify as a witness. The Prophet (s.a.w.s.) told him: “Can you see the sun?” “Yes,” he said. “Testify like it or do not.” (Meaning you should testify only if you are absolutely certain, otherwise you must not do so).
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 2, The Nineteenth Greater Sin ,page 70; Wasaelush Shia
The witness should testify only for that about which he is certain. He must fear Allah. To testify without having certainty or to testify against something without being certain is also falsehood. Allah (a.j.) says, Refrain from falsehood! And remain upright for (the sake of) Allah and do not be among the polytheists. So, Allah has equated false testimony to polytheism.”
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Greater Sins Vol 2, The Nineteenth Greater Sin ,page 70; Mustadrakul Wasael
The false witness must be lashed, and the number of lashes is determined by the Imam (or the Islamic judge) and he should be paraded (in the city) till people know him (and may not rely on him in the future).
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Nineteenth Greater Sin ,page 71
The narrator says that he asked Imam (a.s.), “How do we know that he has repented?” Imam (a.s.) replied, “At the place where he is lashed, he must confess in public that he had given a false testimony. And he must seek the forgiveness of Allah. In this way it could be known that he has repented.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Nineteenth Greater Sin ,page 71; Wasaelush Shia
If the disputed property is still intact it must be restored to the rightful owner. If it is not then the false witness is responsible to the extent of it’s loss.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Nineteenth Greater Sin ,page 72; Masaalik
On the Day of Qiyamat, Allah shall cut off the flesh of one who conceals evidence; then order him to eat it before all the creatures.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Greater Sins Vol 2, The Twewntieth Greater Sin ,page 77; Wasaelush Shia
One who goes back upon his testimony or conceals it wholly, Allah shall cut off his flesh and force him to eat it before everyone. And when he will enter Hell he would be chewing at his own tongue.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Greater Sins Vol 2, The Twewntieth Greater Sin ,page 77; Wasaelush Shia
“When you are asked to give evidence, give it. For Allah (a.j.) says: “Surely Allah commands you to make over trusts to their owners...”
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Greater Sins Vol 2, The Twewntieth Greater Sin ,page 77; Surah Nisa 4:58
One who possesses some evidence, has to make it known. And when he is asked for it, he must give it. He should not fear anyone’s criticism. He must fulfill his obligation of Amr bil Maroof (enjoining good) and Nahi Anil Munkar (forbidding evil).
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Greater Sins Vol 2, The Twewntieth Greater Sin ,page 77; Tafseer Ali Ibn Ibrahim Qummi
Hisham says that Imam Ja’far as-Sadiq (a.s.) said, “And the witnesses should not refuse when they are summoned.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Twewntieth Greater Sin ,page 78; Surah Baqarah 2:282
Muhammad Bin Fuzail asked Imam Musa al-Kazim (a.s.) the meaning of the above ayat (Surah Baqarah 2:282) “And the witnesses should not refuse when they are summoned.” Imam (a.s.) replied, “When someone calls you to give evidence in a matter of some debts or some right, then you do not have the choice to ignore it.”
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Greater Sins Vol 2, The Twewntieth Greater Sin ,page 78; Wasaelush Shia
If one hears an evidence (i.e. he becomes a witness) but he had not been made a witness, then if he likes he can testify or he can prefer to remain silent.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Greater Sins Vol 2, The Twewntieth Greater Sin ,page 80; Wasaelush Shia
Give evidence for the sake of Allah even if you have to testify against yourself, your parents or your own relatives - But you must not cause harm to your believing brother by concealing evidence. However, if your believing brother is going to be oppressed, then do not testify.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Greater Sins Vol 2, The Twewntieth Greater Sin ,page 81; Wasaelush Shia
Dawood Ibne Hasan says that he heard Imam Ja’far as-Sadiq (a.s.) saying: “Give evidence for the sake of Allah, even if you have to testify against your parents or your own son. But do not give evidence to cause harm (Zaeer) to your believing brother.” The narrator says that, ‘I asked, “What is Zaeer?” He (a.s.) said, “It is when someone who has a right, and in order to obtain it he resorts to oppression, contrary to the order of Allah and the Holy Prophet (s.a.w.s.). For example, a man is indebted to another, but the debtor is in straitened circumstances. In this situation, Allah has ordered that he must be given respite till he becomes self-sufficient. And (Allah) says, ...then let there be postponement until (he is in) ease… Now if in spite of this the creditor summons you to testify, and you know the poverty of the debtor, then it is not permitted for you to testify (that he has taken the loan).”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Twewntieth Greater Sin ,page 81; Wasaelush Shia
Muhammad Ibne Qasim Ibne Fuzail narrates a tradition from Imam Musa al-Kazim (a.s.). He says, “I asked Imam (a.s.), ‘One of your devotees has taken a loan from an enemy of yours. The creditor wants to oppress him and have him imprisoned. Allah knows that he has no money to repay the debt, neither is he capable to do so at present. He does not even have Bayyanah (two just witnesses) to prove his bankruptcy. Then is it allowed for him to take an oath so that he can prove his bankruptcy and obtain respite till the return of favourable conditions? And if from your Shias there are some witnesses who can testify against him, (that he has taken the loan) can they testify?’” Imam Musa al-Kazim (a.s.) replied, “It is not permitted for them to testify. And it is not permitted for the creditor to oppress the debtor
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Greater Sins Vol 2, The Twewntieth Greater Sin ,page 81; Al Kafi
There are four types of sinners who are punished very soon: a) The person who violates the pact that he has made with you, even though you have respected it. b) One who inflicts harm upon you even though you caused him no harm. c) One who has promised you something and you are faithful upon your agreement but he is unfaithful. d) One who wants to severe relations even though the relative wishes to continue the relationship.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Greater Sins Vol 2, The Twenty-First Greater Sin ,page 87; Khisaal
Fear Allah! And return the entrusted thing to the owner. Even if the murderer of Ali (a.s.) entrusts me with something, I shall deliver it to him (when he desires).
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Twenty-SecondGreater Sin ,page 108
Then fear Allah! And guard the trusts (placed by) the white as well as the black (people). Even if the one who entrusts is from the Khwarij or a Syrian (those who hate Ali [a.s.]).
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Twenty-SecondGreater Sin ,page 108
It is said that when it was the time for prayers, Amirul Momineen Ali (a.s.) became fearful and restless and his face became pale. People were shocked to see him thus, and asked him the reason for it. He replied, “It is the time for prayers! It is the time of delivering the trust that Allah had offered to the heavens, the earth and the mountains, which they had refused. This is what I fear!”
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Greater Sins Vol 2, The Twenty-SecondGreater Sin ,page 111,112
Three actions are the best. People should receive complete justice from you so much so that you desire for them what you desire for yourself. You must co-operate monetarily with your brothers in faith. You must remember Allah in every condition. That remembrance is not merely Subhanallah (Glory be to Allah) or Alhamdo Lillah (Praise be to Allah), (it is remembering Allah, always). When some duty comes upon you which Allah has ordered, you must fulfill it, and when some prohibited act comes before you; leave it.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Twenty-Fourth Greater Sin ,page 152; Al Kafi
Amirul Momineen Ali (a.s.) advises his son Imam Hasan Mujtaba (a.s.) in his will: “O my child, make yourself the measure (for dealings) between you and others. Thus, you should desire for others what you desire for yourself and hate for others what you hate for yourself. Do not oppress, as you do not like to be oppressed. Do well to others, as you would like good to be done to you. Regard bad for yourself whatever you regard bad for others. Accept that (treatment) from others which you would like others to accept from you.”
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Greater Sins Vol 2, The Twenty-Fourth Greater Sin ,page 152; Nahjul Balagha
On the occasion of the last Hajj, the Holy Prophet (s.a.w.s.) addressed the Muslims in the precincts of the Masjidul Haraam: “Know that, the trustworthy Spirit (Jibraeel) has informed that no creature dies till he has received his destined sustenance. Then fear Allah and do not vie among yourself in earning your livelihood. If there is some delay in receiving your sustenance, it must not be that you pursue it in disobedience to Allah. Verily, Allah has distributed only halaal sustenance to every creature. He has not destined haraam sustenance to anyone. Hence one who fears Allah and acts with patience, Allah shall bestow upon him His sustenance through lawful means. But one who abandons purity and takes up haraam methods, a similar amount shall be decreased from his lawful sustenance. He shall be made to account for his haraam earnings on the Day of Qiyamat. Allah the Almighty has prohibited it in the following words: “...and do not substitute worthless (things) for (their) good (ones)...” (Surah Nisa 4:2) It should not be that in a hurry to obtain livelihood you obtain it through illegal ways, before Allah provides you with the halaal sustenance that He had decreed for you.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 2, The Twenty-Fifth Greater Sin ,page 166; Al Kafi
By abandoning patience man converts his halaal sustenance into haraam. Though he does not receive more than what is in his destiny
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Greater Sins Vol 2, The Twenty-Fifth Greater Sin ,page 167; Lailail-Akhbaar
Becoming A’araab after Hijrat and polytheism is one and the same (sin).
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Twenty-eighth Greater Sin ,page 197; Usool-e-Kafi chapter of Greater sins
One who migrates from a place to another for the sake of religion, even if it is only as far as the distance of a span (of hand), Allah makes Paradise incumbent upon him. (Wherein) his companions will be Hazrat Ibrahim (a.s.) and Prophet Muhammad (s.a.w.s.).
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 2, The Twenty-eighth Greater Sin ,page 198; Minhajus Saadeqeen
To become A’araab after Hijrat is to recognise Imam (a.s.) and then be aloof from him.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Twenty-eighth Greater Sin ,page 199; Maani al-Akhbaar
Hijrat is wajib till the doors of repentance close. The doors of repentance will not close till the sun rises from the west.” (i.e. the order for migration will be in force till Qiyamat)
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 2, The Twenty-eighth Greater Sin ,page 200; Masalik
The order for Hijrat will be in force till Allah demands obedience from the inhabitants of the earth in the same way as the order was first promulgated in the time of the Holy Prophet (s.a.w.s.).
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Greater Sins Vol 2, The Twenty-eighth Greater Sin ,page 201
Samaad says that he told Imam Ja’far as-Sadiq (a.s.), that he was travelling to an area populated by polytheists and that he would have to stay there for some time. Some of the Momineen had told him that it was not advisable to travel there because if he were to die in that place he would be counted among the polytheists. Imam (a.s.) asked him if he would be able to propagate the Wilayat of Ahlul Bayt and invite people towards truth in that place? Samaad said, “Yes, master, there is total freedom of expression and religion. The people there, are receptive of truth.” Then Imam (a.s.) asked whether such a freedom was possible in an Islamic area. Samaad said, “No! On the contrary we have to practise extreme taqayya, and none of us can even dare to utter the names of one of you (Imams).” Imam (a.s.) told him, “If death overcomes you in such a place you would be counted as a monotheist community.” [i.e. he will be equal to a whole community of monotheists; like Hazrat Ibrahim (a.s.)]. The light of belief will emanate from your face.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Twenty-eighth Greater Sin ,page 203,204; Wasaelush Shia
Learn the rules of religion. Those of you who do not learn about religion are nomads. As the Almighty Allah says in His book, ‘Why does not a company from you goes to learn about religion so that when they come back they can warn their people in order they may become fearful (of disobeying Allah).
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Twenty-eighth Greater Sin ,page 205; Behaarul Anwaar, Book of Aql
Knowledge of the Divine religion is incumbent on you. And do not become a nomad. Because if you fail to understand a religious act, Allah will not look upon it with Mercy on the Day of Qiyamat and He will not purify that deed.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Twenty-eighth Greater Sin ,page 205; Shaheed-e-Thani
A man says that he has migrated, though in fact he has not. Because a migrant is the one who abandons sins and does not even go near them. And a person says that he has fought in the way of Allah but in reality he has not, because Jehad is the leaving of sinful acts and a war against enemy inside our own self. Whereas many people go out to fight not for the obedience and satisfaction of the Lord. Their motive is only to gain fame so that people may praise their bravery and fearlessness.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Greater Sins Vol 2, The Twenty-eighth Greater Sin ,page 206; Behaarul Anwaar vol.15
Acquire knowledge from the cradle to the grave.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 2, The Twenty-eighth Greater Sin ,page 207