Search Hadees
Akhlaq
Abased PeopleActionAdornmentAfflictionAggressionAgricultureAlcoholZakat [Poor Rate]AngerAllah's AntipathyAnxietyAssuranceBanesBriberyBrotherhoodCaptiveCharacterCharityCheerfulnessTrade / BusinessCommon CourtesyCompassionConsanguinal RelationsCourageConvenantDebtDisputeDivorceEnjoining Good and Prohibiting WrongEnmityEvilFalsehoodFasting [Sawm]FaultFoolishnessFridayFriday PrayerGenerosity GoodGood DeedsGood DoingGood MannersGood ReputeJihad [Struggle]HabitHabitual PracticeHajj [Pilgrimage to Mecca]HappinessHarmHasteHonorIdleness ImprisonmentInsightInsultingIntellectIntimacyJealousyKnowledgeLaughterHalaal [Lawful]Legal PunishmentsLossLoveMaking Excuses MartyrdomMeritMusicNailsNight PrayerObligationsObscene LanguageParadisePardonPartisanshipPartyPerfumePossessivenessSalat [Prayer]PrideHaram [Prohibited] PrudenceBarzakh [Purgatory]Quenching Someone's ThirstRamazān al MubarakRegretRepentanceResentmentResponsibilityRetreat in the Mosque [i`atikaf] RichesRighteousnessRightsSalam [Greeting Of Peace] Self-AdmirationSelf-RestraintSelf-SacrificeServiceSilenceSinceritySinsStraying From The Straight Path SubmissionSustenanceTrustworthinessTruthTruthfulnessTyrannyVenerationWarWeepingWisdomWrongdoingRemembranceBelieverAblutionHygiene SupplicationMasjid [Mosque]Azaan [Call for prayers]WorshipQayamat [Resurrection]LazinessMarriageSeeking ForgivenessRecommended PrayersRajab al MurajabSha'abān al MoazamDhu al-HijjahEid – The FestivalDhu al-Qi'dahAzadariLoanTeacherScholarRewardRespectHadith [Traditions]PietyMuslimSlavePeacemakingRecitationSleepAmr bil Ma'ruf [Enjoininq what is right]Allah's PleasureHereafterdeathNeighborAnimalsforgivenessExpectationAdviceHumilityLustThinkingSecrecyPatienceBountythankfulnessGuarding TonguePovertyShaking HandsEatingFeeding OtherswaterhelpingHousingModerateTravelLifespanillnessChildrenCalamitiesCondolencegraveOrphanDaughterOppressionDeceitworldBiasnessJusticePunishable ActsShowing OffModesty False TestimonyOath-Taking Najasat BathingSujood [Prostration]Congregation [Jama'at]FornicationLyingIntoxicationRuler [Sultan]PolytheismBackbitingRequestBetrayalLast EraDisobediencePromiseWrath of Allah (s.w.t)KillingThreatWomenLeadershipCurseWretchednessNeedsNahi anil Munkar [Forbidding what is wrong]CounselorContentmentUsuryParentsFriendshipGuestHoly Qu’ranHypocrisyJourneyFamily MiserForbiddenEldersWealthHonestIntentionImamatGood TemperHopeHumbleKindnessPatientSteadfastBlessingsCarnal DesiresChastityCleanlinessConnivanceConsultationRespect of ParentsIntercessionCure - MedicineFear of Allah (s.w.t)GreetingDreamsEvil EyesFaithBad MannersGiftsCreationPredestinationDivine MercyfearreligionMuslim CommunitynameGood NaturednessgreedVisitingThanksgivingfoodEloquenceAccountPropagation [of Islam]HellSlander IslamPoetryTonguefameUncategorisedDespondence/ QunutDisbeliefAhlul Bayt (a.s.)UsurpationEarningsGamblingMisappropriationIgnoranceCertitude/ Absolute CertaintyReliance in Allah (s.w.t)Good Opinion [Husn uz-Zan]Shiite Characteristics

Main Category: Akhlaq

Total 6149 hadees found


الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا يَقَعُ اسمُ الاستِضعافِ على مَن بَلَغَتهُ الحُجَّةُ فَسَمِعَتها اُذُنـُهُ ووَعاها قَلبُهُ.
‘The term ‘weak’ cannot be applied to those whom the divine proof has reached, whose ears have heard it and whose hearts have heeded it
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 189; Mizan ul Hikmah, page No. 67
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) ـ في قولِهِ تعالى: «إلّا المُستَضعَفِين ...» ـ: هُو الذي لا يَستَطيعُ الكُفرَ فَيَكفُرَ ولا يَهتَدِي سَبيلَ الإيمانِ فَيُؤمِنَ، و الصِّبيانُ، ومَن كانَ مِن الرِّجالِ والنِّساءِ على مِثلِ عُقولِ الصِّبيانِ مَرفوعٌ عَنهُمُ القَلَمُ.
Imam al-Baqir (AS), with regards to the Qur’anic verse: “Except the ones who are deemed weak…”, said, ‘This refers to one who is not capable of disbelieving that he may be considered a disbeliever, though neither has he been guided the path of faith that he may have faith. [It also refers to] children, and those people from among men and women who have intellects of children and who are therefore not accountable for their deeds
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Ma`ani al-Akhbar, p. 201, no. 4; Mizan ul Hikmah, page No. 67
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): الضَّعيفُ مَن لَم يُرفَعْ إلَيهِ حُجّةٌ، ولَم يَعرِفِ الاختِلافَ، فإذا عَرَفَ الاختِلافَ فليسَ بضَعيفٍ.
The [spiritually] weak person is one whom the divine proof has not reached, and who would not be able to differentiate [even if it did reach him]. If he is able to differentiate [between truth and falsehood] therefore, then he is not considered weak
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Kafi, v. 8, p. 125, no. 95; Mizan ul Hikmah, page No. 68
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): العَمَلَ العَمَلَ ، ثُمَّ النِّهايَةَ النِّهايَةَ ، والاستِقامَةَ الاستِقامَةَ ، ثُمَّ الصَّبرَ الصَّبرَ ، والوَرَعَ الوَرَعَ ، إنَّ لَكُم نِهايَةً فَانتَهوا إلى نِهايَتِكُم
I enjoin you with action indeed, then to take it to its completion, then to maintain it regularly, then to persevere in its performance and then to be pious. Verily you have been destined for a great end, so betake yourselves to your destined end.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 176; Mizan ul Hikmah, page No. 75
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن أبطَأ بِهِ عَمَلُهُ ، لَم يُسرِعْ بِه نَسَبُهُ (حَسَبُه).
He who lags behind as a result of his deeds will not be accorded a front position because of his lineage
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 23; Mizan ul Hikmah, page No. 75
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا تَكُن مِمَّن يَرجو الآخِرَةَ بِغَيرِ العَمَلِ ... يُحِبُّ الصّالِحينَ ولا يَعمَلُ عَمَلَهُم ، ويُبغِضُ المُذنِبينَ وهُوَ أحَدُهُم ... يَخافُ عَلى غَيرِهِ بِأدنى مِن ذَنبِهِ ، ويَرجو لِنَفسِهِ بِأكثَرَ مِن عَمَلِهِ ... يُقَصِّرُ إذا عَمِلَ ، ويُبالِغُ إذا سَألَ ... فهُوَ بِالقَولِ مُدِلٌّ، ومِنَ العَمَلِ مُقِلٌّ
Do not be among those who hope for the Hereafter without acting … admiring the righteous people and yet not acting like them, and despising the sinners whilst he is one of them … he fears for others worse chastisement than what he himself deserves for his sin, and for himself hopes for greater than his actions deserve … When he acts he falls short of the action, and when he is asked something, he exaggerates … so he is presumptuous in his speech though performing little action.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 150; Mizan ul Hikmah, page No. 75
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن قَبِلَ اللّه‏ُ مِنهُ صَلاةً واحِدَةً لَم يُعَذِّبْهُ ، ومَن قَبِلَ مِنهُ حَسَنَهً ... لَم يُعَذِّبْهُ
He from whom Allah accepts a single prayer, He will not punish, nor he from whom He accepts a single good deed.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 3, p. 266, no. 11; Mizan ul Hikmah, page No. 76
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): اِعمَلوا قَليلاً تَنَعَّموا كَثيراً
If you act but a little, you will enjoy many bounties.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tanbih al-Khawatir, v. 2, p. 183]; Mizan ul Hikmah, page No. 76
الإمامُ الهاديُّ (عَلَيهِ الّسَلامُ): النّاسُ فِي الدّنيا بِالأموالِ ، وفي الآخِرَةِ بِالأعمالِ
People transact through wealth in this world and through deeds in the Hereafter
Imām ‘Alī an-Naqī (‘Alī al-Hādī ) (a.s.)
al-Durrah al-Bahirah, p. 41; Mizan ul Hikmah, page No. 76
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): المُداوَمَةَ المُداوَمَةَ ! فإنَّ اللّه‏َ لَم يَجعَلْ لِعَمَلِ المُؤمِنينَ غايَةً إلّا المَوتَ
Act continuously, act continuously! For verily Allah has not decreed any end to the believer’ s actions except death.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Mustadrak al-Wasa`il, v. 1, p. 130, no. 177; Mizan ul Hikmah, page No. 76
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): قَليلٌ تَدومُ عَلَيهِ ، أرجى مِن كَثيرٍ مَملولٍ مِنهُ
The little that you perform continuously is weightier than the great amount that you perform odiously.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 278; Mizan ul Hikmah, page No. 77
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): ما مِن شَيءٍ أحَبَّ إلَى اللّه‏ِ مِن عَمَلٍ يُداوَمُ عَلَيهِ ، وإن قَلَّ
There is nothing more beloved to Allah than the performance of an action that is maintained regularly, even if it be little.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 2, p. 82, no. 3; Mizan ul Hikmah, page No. 77
الإمامُ الصّادق (عَلَيهِ الّسَلامُ): إذا كانَ الرَّجُلُ عَلى عَمَلٍ فَلْيَدُمْ عَلَيهِ سَنَةً ، ثُمَّ يَتَحَوَّلُ عَنهُ إن شاءَ إلى غَيرِهِ ؛ وذلكَ أنَّ لَيلَةَ القَدرِ يَكونُ فيها في عامِهِ ذلكَ ما شاءَ اللّه‏ُ أن يَكونَ
If a man performs a certain action, he should maintain it regularly for the duration of a year, then he may move on to another act if he wishes, and that is so that the grand Night of Ordainment (laylat al-qadr) is included in his year of performing that particular act, when whatever Allah wills therein happens
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 82, no. 1; Mizan ul Hikmah, page No. 77
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أفضَلُ الأعمالِ أحمَزُها
The best of deeds is the most difficult of them
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 70, p. 191; Mizan ul Hikmah, page No. 78
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أفضَلُ العَمَلِ أدوَمُهُ وإن قَلَّ
The best of deeds is that which is most regular, even if be something small.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 1, p. 63; Mizan ul Hikmah, page No. 78
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أحَبُّ الأعمالِ إلَى اللّه‏ِ سُرورٌ (الذي) تُدخِلُهُ عَلَى المُؤمِنِ ، تَطرُدُ عَنهُ جَوعَتَهُ أو تَكشِفُ عَنهُ كُربَتَهُ
The best of deeds in the sight of Allah is the happiness that you bring to a fellow believer, either by driving away his hunger or by relieving him of his distress
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 191, no. 11; Mizan ul Hikmah, page No. 78
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أفضَلُ الأعمالِ ما أكرَهتَ عَلَيهِ نَفسَكَ
The best of deeds is that which you force yourself to do
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 69, no. 20; Mizan ul Hikmah, page No. 78
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أفضَلُ العَمَلِ ما اُريدَ بِهِ وَجهُ اللّه
The best of deeds is that whose objective is Allah’ s pleasure.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2958; Mizan ul Hikmah, page No. 78
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أفضَلُ الأعمالِ لُزومُ الحَقِّ
The best of deeds is adherence to the truth
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3322; Mizan ul Hikmah, page No. 78
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لَمّا سُئلَ عَن أفضَلِ الأعمالِ ـ: الصَّلاةُ لِوَقتِها ، وبِرُّ الوالِدَينِ ، والجِهادُ في سَبيلِ اللّه‏ِ عَزَّوجلَّ
when asked about the best of deeds, replied, ‘Performing the prayer at its prescribed time, being kind to one’ s parents and combat in the way of Allah (jihad), Mighty and Exalted.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 158, no. 4; Mizan ul Hikmah, page No. 78
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ثَلاثٌ مَن لَم تَكُنْ فيهِ لَم يَقُمْ لَهُ عَمَلٌ: وَرَعٌ يَحجُزُهُ عَن مَعاصي اللّه‏ِ عَزَّوجلَّ، وخُلقٌ يُداري بِهِ النّاسَ ، وحِلمٌ يَرُدُّ بِهِ جَهلَ الجاهِلِ
There are three qualities which if a person does not possess, his action remains incomplete piety which safeguards him from acts of disobedience to Allah, a good nature by means of which he maintains amicable relations with people, and clemency by means of which he retorts 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. 78
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ما عَمِلَ مَن لَم يَحفَظْ لِسانَهُ
He who does not guard his tongue has not performed any good deeds.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 85; Mizan ul Hikmah, page No. 79
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): لا يَنفَعُ مَعَ الشَّكِّ والجُحودِ عَمَلٌ
A good deed accompanied by doubt and denial is to no avail
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 2, p. 400, no. 7; Mizan ul Hikmah, page No. 79
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لا يَقبَلُ اللّه‏ُ مِن مُؤمِنٍ عَمَلاً وهُوَ مُضمِرٌ عَلى أخيهِ المُؤمِنِ سُوءاً
Allah does not accept a good deed from a believer as long as he harbours ill will against a fellow believing brother
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 361, no. 8; Mizan ul Hikmah, page No. 79
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اِحذَرْ كُلَّ عَمَلٍ يَرضاهُ صاحِبُهُ لِنَفسِهِ ، ويَكرَهُهُ لِعامَّةِ المُسلِمينَ
Be cautious of every deed which the doer is pleased to perform himself but hates Muslims at large to perform it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 18, p. 41; Mizan ul Hikmah, page No. 80
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اِحذَرْ كُلَّ عَمَلٍ يُعمَلُ بِهِ فِي السِّرِّ ، ويُستَحى مِنهُ فِي العَلانِيَةِ
Be cautious of every deed which is performed in secret but is embarrassing to perform in public.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 69; Mizan ul Hikmah, page No. 80
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إيّاكَ وكُلَّ عَمَلٍ إذا ذُكِرَ لِصاحِبِهِ أنكَرَهُ
Beware of any deed whose performance would be denied by its doer if mentioned to him.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 71, p. 369, no. 19]; Mizan ul Hikmah, page No. 80
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لَمّا ماتَ إبراهيمُ ابنُ رَسولِ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) رَأى النَّبِيُّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) في قَبرِهِ خَلَلاً فسَوّاهُ بِيَدِه ِ، ثُمَّ قالَ: إذا عَمِلَ أحَدُكُم عَمَلاً فَلْيُتقِنْ
When Ibrahim, the son of the Prophet (SAWA) passed away, the Prophet (SAWA) saw a gap in his grave, which he filled with his hand, and then said, ‘When any of you performs a good deed, he should perfect it.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Wasael al-Shi`aah, v. 2, p. 883, no. 1; Mizan ul Hikmah, page No. 81
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): تُعرَضُ الأعمالُ يَومَ الاثنَينِ والخَميسِ ، فمِن مُستَغفِرٍ فيُغفَرُ لَهُ ، ومِن تائبٍ فيُتابُ عَلَيهِ، ويُرَدُّ أهلُ الضَّغائنِ بِضَغائنِهِم حَتّى يَتوبوا
People’ s deeds are exposed [to me] every Monday and Thursday. The deeds of one who seeks forgiveness are forgiven to him, and those of the repentant are pardoned, whilst the deeds of those who harbour rancour are returned to them because of their rancour until they repent for them
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Targhib wa al-Tarhib, v. 3, p. 458, no. 17; Mizan ul Hikmah, page No. 81
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ أعمالَكُم تُعرَضُ عَلَيَّ كُلَّ يَومٍ ، فَما كانَ مِن حَسَنٍ استَزَدتُ اللّه‏َ لَكُم ، وما كانَ مِن قَبيح استَغفَرتُ اللّه‏َ لَكُم
Verily your deeds are exposed to me every day, and whatever good I see I ask Allah to increase them for you, and whatever bad I see, I seek forgiveness from Allah for you.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Faqih, v. 1, p. 191, no. 582; Mizan ul Hikmah, page No. 81
الإمامُ الحسينُ (عَلَيهِ الّسَلامُ): إنَّ أعمالَ هذهِ الاُمَّةِ ما مِن صَباحٍ إلّا وتُعرَضُ عَلَى اللّه‏ِ تَعالى
Verily the deeds of this community are exposed to Allah, most High, every single morning.
Imām Husayn ibn ‘Alī ibn Abī Ṭālib (a.s.)
Uyoun Akhbar al-Reza (AS), v. 2, p. 44, no. 156; Mizan ul Hikmah, page No. 82
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لَمّا سُئلَ عَن قَولِهِ تَعالى: «وَقُلِ اعْمَـلـوا فَسَيَـرَى اللّه‏ُ عَمَلَكُـمْ وَرَسـولُـهُ وَالمُؤمِنونَ» ـ: إيّانا عَنى
was asked about Allah’ s verse “And say, ‘Go on working, for Allah will see your conduct, and His Apostle and the faithful [as well]”, replied, ‘It is us that He means [by the faithful].
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 23, p. 337, no. 22; Mizan ul Hikmah, page No. 82
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ) ـ وقَد قالَ عَبدُ اللّه‏ِ بنُ أبانَ لَهُ: إنَّ قَوما مِن مَواليكَ سَألوني أن تَدعُوَ اللّه‏َ لَهُم ـ: وَاللّه‏ِ إنّي لَأعرِضُ أعمالَهُم عَلَى اللّه‏ِ في كُلِّ يَومٍ
Aabdullah b. Aban said to him, ‘Verily a group of your adherents have asked me to request you to supplicate Allah on their behalf’ , replied, ‘By Allah, verily I am the one who presents their deeds to Allah every day.’
Imām Alī ibn Mūsā al-Rezā (a.s.)
Wasael al-Shi`aah, v. 11, p. 392, no. 25; Mizan ul Hikmah, page No. 82
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): صاحِبُ اليَمينِ يَكتُبُ الحَسَناتِ ، وصاحِبُ الشِّمالِ يَكتُبُ السَّيِّئاتِ ، ومَلَكا النَّهارِ يَكتُبانِ عَمَلَ العَبدِ بِالنَّهارِ ، ومَلَكا اللَّيلِ يَكتُبانِ عَمَلَ العَبدِ فِي اللَّيلِ
The angel on man’s right [shoulder] records his good deeds, whilst the angel on the left records his evil deeds. The two angels of the day record the servant’ s deeds by day, and the two angels of the night record the servant’ s deeds by night.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 5, p. 327, no. 22; Mizan ul Hikmah, page No. 82
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): زِينَةُ البَواطِنِ أجمَلُ مِن زِينَةِ الظَّواهِرِ
The adornment of your inner selves is more beautiful than the adornment of the outer.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5503; Mizan ul Hikmah, page No. 83
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): زَينُ الإيمانِ طَهارَةُ السَّرائرِ وحُسنُ العَملِ في الظّاهِرِ
The adornment of faith is purity of one's innermost thoughts coupled with good actions manifested outwardly.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5504; Mizan ul Hikmah, page No. 83
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أحسَنُ زِينَةِ الرَّجُلِ السَّكِينَةُ معَ إيمانٍ
The best thing a man can adorn himself with is tranquility coupled with faith.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 71, p. 337, no. 2; Mizan ul Hikmah, page No. 84
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّ أحسَنَ الزِّيِّ ما خَلَطَكَ بالناسِ وجَمَّلَكَ بينَهُم وكَفَّ ألسِنَتَهُم عنكَ
The best attire is that which enables you to blend in with people, which makes you look presentable in front of them, and which does not give tongues an excuse to wag about you.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3470; Mizan ul Hikmah, page No. 84
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ما تَزَيَّنَ مُتَزَيِّنٌ بمِثلِ طاعَةِ اللّه
No one can adorn himself with a better adornment than the obedience of Allah.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9489; Mizan ul Hikmah, page No. 84
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أعظَمُ المَصائبِ والشَّقاءِ الوَلَهُ بِالدُّنيا
The greatest affliction and source of wretchedness is infatuation with this world.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Mizan ul Hikmah, page No. 85
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أعظَمُ المَصائبِ الجَهلُ
The greatest affliction is ignorance
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Mizan ul Hikmah, page No. 85
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لِرَجُلٍ قدِ اشتَدَّ جَزَعُهُ على وَلَدِهِ ـ: يا هذا جَزِعتَ لِلمُصيبَةِ الصُّغرى، وغَفَلتَ عنِ المُصيبَةِ الكُبرى! ولو كنتَ لِما صارَ إليه وَلَدُكَ مُستَعِدّاً لَما اشـتَدَّ علَيه جَزَعُكَ، فَمُصابُكَ بتَركِكَ الاستِعدادَ لَهُ أعظَمُ مِن مُصابِكَ بوَلَدِكَ
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) said to a man who was experiencing intense grief at the loss of his son, ‘You are grieving at the minor affliction and are heedless of the major affliction! If only you prepared yourself for the place that your son has passed away to, your grief would not be so intense, for your affliction at having neglected preparation for it [i.e. the Hereafter] is much greater than the loss of your son.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Uyoun Akhbar al-Reza (AS), v. 2, p. 5, no. 10; Mizan ul Hikmah, page No. 85
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن اُلهِمَ الاستِرجاعَ عندَ المُصيبَةِ وَجَبَت لَهُ الجَنَّةُ
Indeed we belong to Allah, and to Him do we indeed return’ during an affliction, his entrance into Paradise is made obligatory.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, p. 235, no. 2; Mizan ul Hikmah, page No. 86
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): النِّياحَةُ عملُ الجاهِليَّةِ
Wailing is an act from the pre-Islamic age of ignorance.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 82, p. 103, no. 50; Mizan ul Hikmah, page No. 86
الإمامُ عليٌّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مِن كُنُوزِ البِرِّ: كِتمانُ المَصائب والأمراضِ والصَّدَقةِ
Among the hidden treasures of goodness are: concealing one’s afflictions, one’s illnesses and one’s charity [from others].
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 82, p. 103, no. 50; Mizan ul Hikmah, page No. 86
عن عائشة: لَمّا ماتَ إبراهيمُ بَكَى النبيُّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) حتّى جَرَت دُموعُهُ على لِحيَتِهِ، فقيلَ لَهُ: يا رسولَ اللّه‏ِ، تَنهى عنِ البُكاءِ وأنتَ تَبكي ؟! فقالَ: ليسَ هذا بُكاءً، وإنّما هذهِ رَحمَةٌ، ومَن لا يَرحَمْ لا يُرحَمْ
Aa’isha narrated, ‘When Ibrahim [the Prophet’s son] passed away, the Prophet (SAWA) cried such that tears rolled onto his beard, so people said to him, ‘O Prophet of Allah, you dissuade people from crying and here you are now crying?!’ to which he replied, ‘This is not crying, it is compassion, for he who does not have compassion [for others] will not be treated with compassion [by Allah].’
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Tusi, p. 388, no. 227; Mizan ul Hikmah, page No. 86
عن أبي هريرة: ماتَ مَيِّتٌ مِن آلِ رسولِ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) فاجتَمَعَ النِّساءُ يَبكِينَ علَيهِ فقامَ عمرُ يَنهاهُنَّ ويَطرُدُهُنَّ، فقالَ رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): دَعهُنَّ يا عمرُ، فإنّ العَينَ دامِعةٌ والقَلبَ مُصابٌ والعَهدَ قريبٌ
Abu Hurayra narrated, ‘A man from the family of the Prophet (SAWA) had passed away and the women were gathered around crying for him when `Aumar stood up and prohibited them from doing so, and told them to go away from there. The Prophet (SAWA) then said, ‘Leave them O `Aumar, for verily the eye feels teary [at the moment], the heart is afflicted and the pain of the incident is still fresh.’
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Nasai, p. 4, no. 19; Mizan ul Hikmah, page No. 86
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) عن رسولِ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): صَوتانِ مَلعونانِ يُبغِضُهُما اللّه‏ُ: إعوالٌ عندَ مُصيبَةٍ، وصَوتٌ عندَ نِعمَةٍ ؛ يَعنِي النَّوحَ والغِناءَ
Two voices are cursed and despised by Allah: howling when struck by an affliction, and singing when blessed with a bounty.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Da`aim al-Islam, v. 1, p. 227; Mizan ul Hikmah, page No. 86
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ أعجَلَ الشَّرِّ عُقوبَةً البَغيُ
The evil deed to be punished the quickest is agression.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 327, no. 1; Mizan ul Hikmah, page No. 87
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن سَلَّ سَيفَ البَغْيِ قُتِلَ بهِ
Whoever draws the sword of agression will be killed by it [himself].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Sa`ada, v. 1, p. 52; Mizan ul Hikmah, page No. 87
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): البَغيُ يَسْلُبُ النِّعمةَ
Agression removes [Allah’s] favor.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 382; Mizan ul Hikmah, page No. 87
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): البَغيُ يُوجِبُ الدَّمارَ
Agression brings about destruction.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 795; Mizan ul Hikmah, page No. 88
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إيّاكَ والبَغيَ فإنّهُ يُعَجِّلُ الصَّرْعةَ، ويُحِلُّ بالعاملِ بهِ العِبَرَ
Avoid agression, for it expedites death and makes of its doer a lesson to others.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2657; Mizan ul Hikmah, page No. 88
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنَّ البَغيَ يَقـودُ أصْحابَهُ إلَى النّارِ
Agression leads its perpetrators to the Hellfire.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Kafi, v. 2, p. 327, no. 4; Mizan ul Hikmah, page No. 88
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): انظُرْ أنْ لا تَكَلَّمَنَّ بكَلِمةِ بَغيٍ أبَداً، وإنْ أعجَبتْكَ نَفسُكَ وعَشيرَتُكَ
Make sure that you never utter one aggressive word, even if you admire [the strength of] yourself and your tribe.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 327, no. 3; Mizan ul Hikmah, page No. 88
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ في قولِهِ تعالى: «فَمَنِ اضْطُرَّ غيرَ باغٍ ولا عادٍ» ـ: الباغي الّذي يَخرُجُ علَى الإمامِ
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) with regards to the verse: “But should someone be compelled, without being aggressive or rebellious…”57, said, ‘The agressor is whoever rises to fight against the Imam.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Ma`ani al-Akhbar, p. 213, no. 1; Mizan ul Hikmah, page No. 88
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): القِتالُ قِتالانِ : قِتالُ أهلِ الشِّركِ لا يُنْفَرُ عنهُم حتّى يُسْلِموا أو يُؤْتُوا الجِزيَةَ عن يَدٍ و هُم صاغِرونَ، و قِتالٌ لأهلِ الزَّيغِ لا يُنْفَرُ عنهُم حتّى يَفِيؤوا إلى أمرِ اللّه ِ أو يُقْتَلوا
There are two kinds of fighting: one is the fighting against polytheists; they must not be left until they accept Islam or pay the tax with humility. The second is the fighting against the people of innovation [from among Muslims]; and they should not be left until they comply with the command of Allah or else they be killed.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Wasael al-Shi`aah, v. 11, p. 18, no. 3; Mizan ul Hikmah, page No. 89
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): يُقاتَلُ أهلُ البَغْي و يُقْتَلونَ بكلِّ ما يُقْتَلُ بهِ المُشرِكونَ ، و يُسْتَعانُ عَليهِم بمَن أمكَنَ أنْ يُستَعانَ بهِ علَيهِم مِن أهلِ القِبلةِ ، و يُؤْسَـرونَ كَمـا يُؤسَـرُ المُشرِكونَ إذا قُـدِرَ علَيهِم
[Rebellious] Agressors [from among Muslims] are to be fought and killed in the same way that one kills polytheists; and Muslims can rally all the support they can against them, and when possible, they can be taken prisoners just as polytheists are taken captive
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Mustadrak al-Wasa`il, v. 11, p. 65, no. 12437; Mizan ul Hikmah, page No. 89
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): ـ في النّاصبِ ـ : لَولا أنّا نَخافُ علَيكُم أنْ يُقتَلَ رجُلٌ مِنكُم برجُلٍ مِنهُم ـ و رجُلٌ مِنكُم خَيرٌ مِن ألفِ رجُلٍ مِنهُم ـ لَأمَرناكُم بالقَتلِ لَهُم ، و لكنْ ذلكَ إلَى الإمامِ
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) said about one who declares enmity towards the Imam of the Muslims: ‘If it were not for the fact that we were afraid for your sake – that one of you may be killed for killing one of them, and one of you is worth a thousand of their men – we would order you to kill them; but this is left to [the discretion of] the Imam.'
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Wasael al-Shi`aah, v. 11, p. 60, no. 2; Mizan ul Hikmah, page No. 89
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): كانَ أبي يقولُ: خَيرُ الأعمالِ الحَرْثُ ، تَزرَعهُ فَيَأكُلُ مِنهُ البَرُّ والفاجِرُ ، أمّا البَرُّ فَما أكَلَ مِن شيءٍ استَغفَرَ لكَ ، وأمّا الفاجِرُ فما أكَلَ مِنهُ مِن شَيءٍ لَعَنَهُ ، ويَأكُلُ مِنهُ البهائمُ والطَّيرُ
Imām Muḥammad ibn ‘Alī al-Baqir (a.s.) narrated that his father used to say, 'The best of occupations is tilling the land, the produce of which is eaten by both the good-doer and the wrongdoer. That which the good-doer eats will seek forgiveness on his [i.e. the grower’s] behalf, and that which the wrongdoer eats will curse him [i.e. the wrongdoer]. The birds and animals eat thereof too.’
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 5, p. 260, no. 5; Mizan ul Hikmah, page No. 90
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): كانَ أميرُ المؤمنينَ (عَلَيهِ الّسَلامُ) يقولُ: مَن وَجَدَ ماءً وتُراباً ثُمّ افتَقَرَ فَأبعَدَهُ اللّه
He who, in spite of having water and soil at his disposal, is still poor, is dissociated by Allah.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Qurb al-Isnad, p. 115, no. 404; Mizan ul Hikmah, page No. 90
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : جُمِعَ الشَّرُّ كُلُّهُ في بَيتٍ ، وجُعِلَ مِفْتاحُهُ شُرْبَ الخَمرِ
All evil in its entirety has been gathered in one house and drinking alcohol is the key to that house.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 79, p. 148, no. 63; Mizan ul Hikmah, page No. 91
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : فَرضَ اللّه‏ُ ... تَرْكَ شُرْبِ الخَمرِ تَحْصيناً للعَقلِ
Allah imposed…the abandonment of drinking alcohol in order to safeguard the intellect.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 252; Mizan ul Hikmah, page No. 91
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ) : حَرّمَ اللّه‏ُ الخَمرَ لِما فيها مِن الفَسادِ ، ومِن تَغْييرِها عُقولَ شارِبِيها ، وحَمْلِها إيّاهُم على إنْكارِ اللّه‏ِ عزّوجلّ ، والفِرْيَةِ علَيهِ وعلى رُسُلِهِ ، وسائرِ ما يكونُ مِنهُم مِن الفَسادِ والقَتلِ
Allah forbade alcohol due the corruption that accompanies it, and due to the way in which it alters the drinkers’ reason, and how it encourages them to deny Allah, Mighty and Exalted, and to slander Him and His messenger, and for all the other accompaniments of corruption and murder.
Imām Alī ibn Mūsā al-Rezā (a.s.)
Uyoun Akhbar al-Reza (AS), v. 2, p. 98, no. 2; Mizan ul Hikmah, page No. 92
رسولُ‏ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : شارِبُ الخَمرِ لا تُصَدِّقوهُ إذا حَدّثَ، ولاتُزَوِّجوه إذا خَطَبَ ، ولا تَعودوهُ إذا مَرِضَ ، ولا تَحْضَروهُ إذا ماتَ ، ولا تأتَمِنوهُ على أمانَةٍ
When one who drinks alcohol speaks, do not believe him, and if he proposes do not marry him, if he falls sick do not visit him, and if he dies do not attend his funeral, and do not entrust him with anything.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 79, p. 127, no. 7; Mizan ul Hikmah, page No. 92
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مَثَلُ شارِبِ الخَمرِ كمَثَلِ الكِبْريتِ ، فاحْذَروهُ لا يُنْتِنْكُم كما يُنْتِنُ الكِبْريتُ
The alcohol drinker is like sulphur, so keep away from him lest he pollute you with his stench for sulphur has a bad stench.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 79, p. 127, no. 7; Mizan ul Hikmah, page No. 92
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : إنّ أهلَ الرَّيِّ في الدُّنيا مِن المُسْكِرِ يَموتونَ عِطاشاً ، ويُحْشَرونَ عِطاشاً ، ويَدخُلونَ النّار عِطاشاً
The ones who have quenched themselves in this world with an intoxicant [alcohol] will die thirsty, will be resurrected thirsty and will enter the Hellfire thirsty.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, p. 290, no. 5; Mizan ul Hikmah, page No. 93
رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ـ : مَن‏تَرَكَ الخَمرَ لغَيرِ اللّه‏ِ سَقاهُ اللّه‏ُ مِن الرَّحيقِ المَخْتومِ ، فقالَ عليٌّ (عَلَيهِ الّسَلامُ) :لغَيرِ اللّه‏ِ ؟! قالَ : نَعَم واللّه‏ِ ، صِيانَةً لنفسهِ
Whoever abandons alcohol for other than the sake of Allah, Allah will quench his thirst [in Paradise] with the sealed wine’. Imam Ali (AS) exclaimed, ‘For other than Allah?’ The Prophet (SAWA) replied, ‘Yes, by Allah, for his own protection and well-being.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 79, p. 412, no. 2; Mizan ul Hikmah, page No. 93
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ) : إنّ اللّه‏َ عزّوجلّ لم يُحَرِّمِ الخَمرَ لاسْمِها، ولكنّهُ حَرّمَها لعاقِبَتِها ؛ فما كانَ عاقِبَتُهُ عاقِبَةَ الخَمرِ فهُو خَمرٌ
Allah did not prohibit alcohol because of its name, rather He prohibited it due to its effects, so whatever produces the same effects as alcohol is [treated as] alcohol.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Kafi, v. 6, p. 412, no. 2; Mizan ul Hikmah, page No. 93
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): ما فَرَضَ اللّه‏ُ عَزّ ذِكرُهُ على هذهِ الاُمّةِ أشَدَّ علَيهِم مِنَ الزَّكاةِ ، وما تَهلِكُ عامَّتُهُم إلاّ فيها
Allah – exalted be His remembrance – has not obligated anything more difficult for this community than paying the alms-tax, and the downfall of the majority of people lies in [their failure to pay] it.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Amali al-Tusi, p. 693, no. 1474; Mizan ul Hikmah, page No. 97
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لا صلاةَ لِمَن لا زكاةَ لَهُ ، ولا زكاةَ لِمَن لا وَرَعَ لَهُ
The prayer of one who does not give the alms-tax is void, and the alms-tax of the impious is void.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Mishkat al-Anwar, no. 46; Mizan ul Hikmah, page No. 97
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنّما وُضِعَتِ الزَّكاةُ اِختِباراً للأغنِياءِ ومَعُونَةً لِلفُقَراءِ ، ولَو أنَّ الناسَ أدَّوا زكاةَ أموالِهِم ما بَقِيَ مسلمٌ فَقيراً مُحتاجاً، ولاَسْتَغنى بما فَرَضَ اللّه‏ُ عزّوجلّ لَهُ ، وإنّ الناسَ ما افتَقَرُوا ، ولا احتاجُوا ، ولا جاعُوا ، ولا عَرُوا إلّا بِذُنوبِ الأغنياءِ
The alms-tax has been prescribed as a test for the rich and an aid to the poor. If people duly paid the alms-tax on their wealth, there would not remain a single poor or needy Muslim, and all would suffice themselves through what Allah has prescribed. Verily people are only impoverished, needy, hungry and naked as a result of the sins of the wealthy.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Faqih, v. 2, p. 7, no. 1579; Mizan ul Hikmah, page No. 97
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إذا أرَدتَ أن يُثرِيَ اللّه‏ُ مالَكَ فَزَكِّهِ
If you want Allah to enrich your wealth then give the alms-tax from it.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 96, p. 23, no. 54; Mizan ul Hikmah, page No. 98
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): حَصِّنُوا أموالَكُم بالزَّكاةِ
Strengthen your capital by paying the alms-tax
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 78, p. 60, no. 138; Mizan ul Hikmah, page No. 98
الإمامُ الحسنُ (عَلَيهِ الّسَلامُ): ما نَقَصَتْ زكاةٌ مِن مالٍ قَطُّ
The giving of the alms-tax never diminishes wealth.
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 96, p. 23, no. 56; Mizan ul Hikmah, page No. 98
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): وَجَدنا في كتابِ رسولِ‏اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ... إذا مَنَعُوا الزَّكاةَ مَنَعَتِ الأرضُ بَرَكَتَها مِنَ الزَّرعِ والثِّمارِ والمَعادِنِ كُلِّها
We found the following written in the book of the Prophet (SAWA): …When the alms-tax is withheld, the earth withholds all its yield of plants, fruits and minerals.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 2, p. 374, no. 2; Mizan ul Hikmah, page No. 98
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): إنّ اللّه‏َ عزّوجلّ وَضَعَ الزَّكاةَ قُوتاً للفُقَراءِ وتَوفِيرا لِأموالِكُم
Verily Allah has fixed the alms-tax as a provision for the poor and a proliferation of your wealth.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Kafi, v. 3, p. 498, no. 6; Mizan ul Hikmah, page No. 98
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): إذا حُبِسَتِ الزَّكاةُ ماتَتِ المَواشِي
When the alms-tax is not paid, livestock die as a result.’
Imām Alī ibn Mūsā al-Rezā (a.s.)
Bihar al-Anwar, v. 73, p. 373, no. 8; Mizan ul Hikmah, page No. 98
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): الذي يَمنَعُ الزَّكاةَ يُحَوِّلُ اللّه‏ُ مالَهُ يَومَ القِيامَةِ شُجاعاً مِن نارٍ لَهُ رِيمَتانِ فَيُطَوِّقُهُ إيّاهُ ثُمّ يقالُ لَهُ: اِلزَمْهُ كما لَزِمَكَ في الدنيا ، وهُو قولُ اللّه‏ِ «سَيُطَوَّقُونَ ما بَخِلُوا بِهِ يَوم القيامة<<
He who refuses to pay the alms-tax, on the Day of Resurrection Allah will transform his wealth into a cobra with two venom glands that will coil itself around him and be told, 'Tighten your grip on him just as he was tight-fisted with you in the world.’ This is in accordance with Allah's verse in the Qur'an: "They will be collared with what they grudge…" Qur'an 3:180
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Mizan ul Hikmah, page No. 99
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن مَنَعَ الزَّكاةَ سَألَ الرَّجعَةَ عندَ المَوتِ، وهُو قولُ اللّه‏ِ عزّوجلّ: «حَتّى إذا جاءَ أحَدَهُمُ المَوْتُ قالَ رَبِّ ارْجِعُونِ لَعَلِّي أعْمَلُ صالِحا فيما تَرَكْتُ»
Those who refuse to pay the alms-tax ask to be returned to the world at the time of death, as per Allah's verse in the Qur'an: "When death comes to one of them, he says, 'My Lord! Take me back, that I may act righteously in what I have left behind" Qur'an 23:99
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Mizan ul Hikmah, page No. 99
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): السُّرّاقُ ثلاثةٌ: مانعُ الزَّكاةِ ، ومُستَحِلُّ مُهُورِ النِّساءِ ، وكذلكَ مَنِ استَدانَ ولَم يَنوِ قَضاءَهُ
There are three types of people that are considered thieves: the one who refuses to pay the alms-tax, the one who spends his wife's dowry unlawfully, and the one who takes a loan with no intention to repay it.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, p. 12, no. 15; Mizan ul Hikmah, page No. 99
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن مَنَعَ قِيراطاً مِنَ الزَّكاةِ فَلْيَمُتْ إن شاءَ يَهُوديّاً وإن شاءَ نَصرانيّاً
He who refuses to pay [as meagre an amount as] a sixteen of a dirham in alms-tax may as well die a Jew or a Christian.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, p. 281, no. 7; Mizan ul Hikmah, page No. 99
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ في قولِهِ تعالى: «إنّما الصَّدَقاتُ للفُقَراءِ ...» ـ: الفَقيرُ الذي لا يَسأ لُ الناسَ ، والمِسكينُ أجهَدُ مِنهُ ، والبائسُ أجهَدُهُم
with regards to Allah's verse in the Qur'an: "Charities are only for the poor...", said, 'The poor man is he who does not beg from people [despite his poverty], the destitute lives in even harsher conditions than him, and the wretched one lives in the most straitened circumstances of all.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 3, p. 501, no. 16; Mizan ul Hikmah, page No. 99
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): زكاةُ القُدرَةِ ، الإنصافُ
The zakat of power is equity
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5448; Mizan ul Hikmah, page No. 100
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): زكاةُ الجَمالِ ، العَفافُ
The zakat of beauty is chastity
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5449; Mizan ul Hikmah, page No. 100
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): زكاةُ اليَسارِ ، بِرُّ الجِيرانِ وصِلَةُ الأرحامِ
The zakat of prosperity is goodness to one's neighbours and maintaining relations with one's kin.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5453; Mizan ul Hikmah, page No. 100
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): زكاةُ الصِّحَّةِ ، السَّعيُ في طاعَةِ اللّه
The zakat of health is exerting oneself in Allah's obedience
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5454; Mizan ul Hikmah, page No. 100
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): زكاةُ الشَّجاعةِ ، الجِهادُ في سبيلِ اللّه
The zakat of courage is fighting in the way of Allah.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5455; Mizan ul Hikmah, page No. 100
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): علَيكَ بالصَّومِ ؛ فَإنّهُ زكاةُ البَدَنِ
Fast, for that is the zakat of the body
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 99, no. 1; Mizan ul Hikmah, page No. 100
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّ لِكُلِّ شَيءٍ زكاةً ، وزكاةُ العِلمِ أن يُعَلِّمَهُ أهلَهُ
Verily upon everything is its zakat, and the zakat of knowledge is to teach it to those who are worthy of it.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, p. 247, no. 77; Mizan ul Hikmah, page No. 100
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): المَعروفُ زكاةُ النِّعَمِ ، والشَّفاعةُ زكاةُ الجاهِ ، والعِلَلُ زكاةُ الأبدانِ ، والعَفوُ زَكاةُ الظَّفَرِ ، وما أدّيتَ زكاتَهُ فهُو مَأمونُ السَّلْبِ
Good moral conduct is the zakat of bounties, intercession is the zakat of high status, ailments are the zakat of the body, amnesty is the zakat of victory, and all that you give out zakat on is protected from being snatched away from you.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, p. 268, no. 182; Mizan ul Hikmah, page No. 101
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن أدّى زكاةَ الفِطرَةِ تَمَّمَ اللّه‏ُ لَهُ بها ما نَقَصَ مِن زكاةِ مالِهِ
He who pays the obligatory alms-tax at the end of Ramazan, Allah uses it to make up for any deficit in the alms-tax paid on his wealth.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Wasael al-Shi`aah, v. 6, p. 220, no. 4; Mizan ul Hikmah, page No. 101
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنّ مِن تَمامِ الصَّومِ إعطاءَ الزَّكاةِ ـ يعني الفِطرَةَ ـ كما أنَّ الصَّلاةَ على النبِيّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) مِن تَمامِ الصّلاةِ ، لأ نّه مَن صامَ ولَم يُؤَدِّ الزَّكاةَ فلا صَومَ لَهُ إذا تَرَكَها مُتَعَمِّداً
Giving the alms-tax at the end of the month of Ramazan constitutes fasting just as sending blessings on the Prophet (SAWA) at the end of the prayer completes and constitutes the prayer. Verily the one who fasts and yet intentionally does not pay the alms-tax due, his fasting is invalid.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Faqih, v. 2, p. 183,no. 2085; Mizan ul Hikmah, page No. 101
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الغَضَبُ جَمرَةٌ مِن الشيطانِ
Anger is a smouldering ember [kindled by] Satan.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 73, p. 265, no. 15; Mizan ul Hikmah, page No. 104
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الحِدَّةُ ضَربٌ مِن الجُنونِ لأنَّ صاحِبَها يَندَمُ، فإن لَم يَندَمْ فَجُنُونُهُ مُستَحكِمٌ
Rage is a type of madness because the one enraged feels regret later on, and if he does not feel regret, then his madness has become ingrained.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 255; Mizan ul Hikmah, page No. 105
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الغَضَبُ مِفتاحُ كُلِّ شَرٍّ
Anger is the key to all evils.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 303, no. 3; Mizan ul Hikmah, page No. 105
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الغَضَبُ مَمحَقَةٌ لِقَلبِ الحَكيمِ
Anger is such that it destroys the heart of even the wise man.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 305, no. 13; Mizan ul Hikmah, page No. 105
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ألا اُخبِرُكُم بِأشَدِّكُم ؟ مَن مَلَكَ نفسَهُ عِندَ الغَضَبِ
The Prophet (SAWA) said, ‘Shall I tell you who is the toughest and strongest from among you? The one who controls himself when he is angry
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nathr al-Durar, v. 1, p. 183; Mizan ul Hikmah, page No. 105
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): لا قُوَّةَ كَرَدِّ الغَضَبِ
There is no strength like being able to repel one’s anger.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Tuhaf al-`Uqoul, no. 286; Mizan ul Hikmah, page No. 105
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن لَم يَملِكْ غَضَبَهُ لَم يَملِكْ عَقلَهُ
He who has no control over his anger has no control over his reason.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 305, no. 13; Mizan ul Hikmah, page No. 105
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ لِجَهَنَّمَ باباً لا يَدخُلُها إلّا مَن شَفى غَيظَهُ بمَعصيَةِ اللّه‏ِ تعالى
Verily there is a door to Hell, the entrance into which will be reserved for one who vented his anger through committing an act of disobedience to Allah, most High.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 1, p. 121; Mizan ul Hikmah, page No. 105
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن كَفَّ غَضَبَهُ كَفَّ اللّه‏ُ عَنهُ عَذابَهُ
He who curbs his anger, Allah will curb His punishment from him
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 73, p. 263, no. 7; Mizan ul Hikmah, page No. 106
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): مَن كَظَمَ غَيظا وهو يَقدِرُ على إمضائهِ حَشا اللّه‏ُ قَلبَهُ أمناً وإيماناً يومَ القِيامَةِ
He who suppresses his anger despite being able to vent it, Allah will fill his heart with peace and security on the Day of Resurrection.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 2, p. 110, no. 7; Mizan ul Hikmah, page No. 106
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): نِعمَ الجُرعَةُ الغَيظُ لِمَن صَبَرَ علَيها ...
What a good dose anger is for he who can swallow it …
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 109, no. 3; Mizan ul Hikmah, page No. 106
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): يا عليُّ، لاتَغضَبْ، فإذا غَضِبتَ فَاقعُدْ وتَفَكَّرْ في قُدرَةِ الرَّبِّ علَى العِبادِ وحِلمِهِ عَنهُم، وإذا قيلَ لكَ: اِتَّقِ اللّه‏َ فَانبِذْ غَضَبَكَ، وراجِعْ حِلمَكَ
O Ali, do not get angry, and if you do get angry, then sit down and reflect upon the power of your Lord over His creation and His clemency towards them in spite of it. And whenever anyone tells you [condescendingly] to fear Allah, expel your anger and remind yourself of your clemency.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tuhaf al-`Uqoul, no. 14; Mizan ul Hikmah, page No. 106
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): داوُوا الغَضَبَ بالصَّمتِ، والشَّهوَةَ بالعَقلِ
Remedy your anger with silence, and your carnal desire through your reason.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5155; Mizan ul Hikmah, page No. 106
الإمامُ زين العابدين (عَلَيهِ الّسَلامُ): قالَ موسى‏بنُ عمرانَ (عَلَيهِ الّسَلامُ): يا ربِّ، مَن أهلُكَ الذينَ تُظِلُّهُم في ظِلِّ عَرشِكَ يومَ لا ظِلَّ إلّا ظِلُّكَ ؟ فَأوحَى اللّه‏ُ إلَيهِ: ... والذينَ يَغضَبُونَ لِمَحارِمي إذا استُحِلَّت‏ مِثلَ‏النِّمِرِ إذاجُرِحَ
Prophet Musa (a.s.) [addressed Allah] saying, ‘O Lord, who are your special people whom You will shade with the shade of Your Throne on the day when no shade will avail except Your Shade?’ So Allah revealed to him, ‘… and those who are angered when the things that I have prohibited are deemed lawful [by people], the way a leopard is angered when it is wounded!
Prophet Musa (a.s.)
Wasael al-Shi`aah, v. 11, p. 416, no. 3; Mizan ul Hikmah, page No. 107
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كانَ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) لايَغضَبُ للدنيا، فإذا أغضَبَهُ الحقُّ لَم يَعرِفْهُ أحَدٌ ولم يَقُمْ لِغَضَبِهِ شَيءٌ حتّى يَنتَصِرَ لَهُ
He (SAWA) [i.e. the Prophet] never used to get angry over worldly matters, but when he did get angry for the sake of the truth, he was unrecognisable and nothing could restrain his anger until he had triumphed in his case [for the truth].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Mahajjat al-Baydha, v. 5, p. 303; Mizan ul Hikmah, page No. 107
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن شَنِئ الفاسِقينَ وغَضِبَ للّه‏ِِ، غَضِبَ اللّه‏ُ لَهُ وأرضاهُ يومَ القِيامَةِ
He who displays his ill-feeling towards the immoral people and gets angry for the sake of Allah, Allah will get angry for his sake and will render him well-pleased on the Day of Resurrection.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 31; Mizan ul Hikmah, page No. 107
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ اللّه‏َ يُبغِضُ الشّيخَ الزّاني، والغَنيَّ الظَّلومَ، والفَقيرَ المُخْتالَ، والسّائلَ المُلْحِفَ، ويُحبِطُ أجرَ المُعطي المَنّانِ، ويَمقُتُ البَذيخَ الجَريَّ الكَذّابَ
Allah despises the adulterous old man, the wealthy oppressor, the arrogant pauper, and the persistent beggar; He nullifies the reward of the bragging doner, and he hates the blatantly insolent liar.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tuhaf al-`Uqoul, no. 42; Mizan ul Hikmah, page No. 111
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ اللّه‏َ تعالى يُبغِضُ كلَّ جَعْظَريٍّ جَوّاظٍ سَخّابٍ في الأسْواقِ، جِيفةٍ باللّيلِ، حِمارٍ بالنّهارِ، عالمٍ بالدُّنيا، جاهلٍ بالآخِرَةِ
Allah despises anyone who is ill-mannered, swaggering [in his gait], frequenting the markets, a corpse by night, [sleeping] like a donkey during the day, knowledgeable about this world, but ignorant about the Hereafter
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Uyoun Akhbar al-Reza (AS), v. 2, p. 28, no. 24; Mizan ul Hikmah, page No. 111
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ اللّه‏َ عزّ وجلّ يُبغِضُ رجُلاً يُدخَلُ علَيهِ في بَيتِهِ ولا يُقاتِلُ.
Allah despises a man who does not fight intruders in his home.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Uyoun Akhbar al-Reza (AS), v. 2, p. 28, no. 43679; Mizan ul Hikmah, page No. 111
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ سبحانه لَيُبغِضُ الوَقِحَ المُتَجرّي علَى المَعاصي
Allah, the Exalted, despises the insolent man who is audacious [in committing] acts of disobedience.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3437; Mizan ul Hikmah, page No. 111
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كانَ رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) يقولُ: إنَّ اللّه‏َ يُبغِضُ المُعَبِّسَ في وَجهِ إخْوانِهِ
The Prophet (SAWA) used to say, ‘Allah despises the one who frowns at the faces of his brethren.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Mustadrak al-Wasa`il, v. 8, p. 321, no. 9552; Mizan ul Hikmah, page No. 112
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ يُبغِضُ الفاحِشَ المُتَفَحِّشَ
Allah despises the vile person who displays his vices publicly.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 71, p. 383, no. 17; Mizan ul Hikmah, page No. 112
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أبغَضُكُم إلَى اللّه‏ِ المَشّاؤونَ بالنَّميمةِ، المُفرِّقونَ بينَ الإخْوانِ، المُلْتَمِسونَ للبُرآءِ العَثَراتِ
The most despised, by Allah, from among you are those who roam about gossiping and separating brothers, and seeking out flaws in innocent people.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 71, p. 383, no. 17; Mizan ul Hikmah, page No. 113
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أبغَضُ الخَلائقِ‏إلَى اللّه‏ِ المُغْتابُ
The person most despised by Allah from among all His creatures is the backbiter.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3128; Mizan ul Hikmah, page No. 113
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أمْقَتُ العبادِ إلَى اللّه‏ِ سبحانه مَن كانَ هِمَّتُهُ (هَمُّهُ) بطنَهُ وفَرْجَهُ
The person most despised by Allah, the Exalted, from among His creatures is the one whose greatest concerns are [sating the appetite of] his stomach and his private parts
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3294; Mizan ul Hikmah, page No. 113
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أبغَضُ الخَلائقِ إلَى اللّه‏ِ تعالى الجاهلُ
The person most despised by Allah, the Exalted, is the ignorant one.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3359; Mizan ul Hikmah, page No. 113
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أبغَضُ العِبادِ إلَى اللّه‏ِ سبحانه العالِمُ المُتَجَبِّرُ
The person most despised by Allah, the Exalted, is the overbearing scholar
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3164; Mizan ul Hikmah, page No. 114
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): قالَ موسى (عَلَيهِ الّسَلامُ): يا ربِّ، أيُّ عِبادِكَ أبغَضُ إلَيكَ ؟ قالَ: جِيفةٌ باللّيلِ بَطّالٌ بالنّهارِ
Moses (AS) said, ‘O Lord! Who do You despise the most from among Your servants?’ He replied, ‘The one who [sleeps like] a corpse by night and is idle during the day.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 76, p. 180, no. 8; Mizan ul Hikmah, page No. 114
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّ أبغَضَ خَلقِ اللّه‏ِ عبدٌ اتّقَى النّاسُ لِسانَهُ
The person most despised from among Allah’s creatures is a man whose [sharp] tongue people are wary of.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 323, no. 4; Mizan ul Hikmah, page No. 114
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ليسَ شَيءٌ أبغَضَ إلَى اللّه‏ِ مِن بَطنٍ مَلْآنَ
Nothing is more despised by Allah than a full stomach
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Uyoun Akhbar al-Reza (AS), v. 2, p. 36, no. 89; Mizan ul Hikmah, page No. 115
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ما شَيءٌ أبغَضُ إلَى اللّه‏ِ مِنَ البُخلِ وسوءِ الخُلُقِ، وإنَّهُ لَيُفسِدُ العَمَلَ كَما يُفسِدُ الطّينُ العَسَلَ
Holy Prophet Muhammad al Mustafā (s.a.w.w.) said to the archangel Gabriel, ‘Which place is most despised by Allah?’ He said, ‘The marketplaces, and the most despised from among those who frequent them is he who is the first to enter and the last to leave.’
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 84, p. 4, no. 76; Mizan ul Hikmah, page No. 115
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ يُبْغِضُ كَثْرَةَ النَّومِ وكَثْرَةَ الفراغِ
Allah despises excessive sleep and excessive idleness.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 76, p. 180, no. 10; Mizan ul Hikmah, page No. 115
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): ثلاثٌ فيهِنَّ المَقْتُ مِن اللّه‏ِ عزّ وجلّ: نَومٌ مِن غيرِ سَهَرٍ، وضِحكٌ مِن غيرِ عجَبٍ، وأكلٌ علَى الشِّبَعِ
Three things deserve the antipathy of Allah, the Exalted: [excessive] sleeping without night-vigil, laughing without a cause, and eating on a full stomach.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Khisal, p. 89, no. 25; Mizan ul Hikmah, page No. 115
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّ رجُلاً مِن خَثْعَمٍ جاءَ إلَى النَّبيِّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) فقال: أيُّ الأعمالِ أبغَضُ إلَى اللّه‏ِ عزّ وجلّ ؟ فقالَ: الشِّركُ باللّه‏ِ . قالَ: ثُمّ ماذا؟ قالَ: قَطيعةُ الرَّحِمِ . قالَ: ثُمّ ماذا ؟ قالَ: الأمرُ بالمُنكَرِ والنَّهيُ عنِ المَعروفِ
A man from [the tribe of] Khath`am came to the Prophet (SAWA), asking, ‘Which deeds are the most despised by Allah, the Exalted?’ The Prophet replied, ‘Associating anyone with Allah.’ The man asked, ‘Then what?’ He said, ‘Cutting off one’s kin.’ The man asked, ‘Then what?’ He said, ‘Enjoining evil and forbidding what is good
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 290, no. 4; Mizan ul Hikmah, page No. 115
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ يُبغِضُ القِيلَ والقالَ، وإضاعَةَ المالِ، وكَثْرَةَ السُّؤالِ
Allah, the Exalted, despises gossip, wasting money, and persistent begging.
Imām Alī ibn Mūsā al-Rezā (a.s.)
Bihar al-Anwar, v. 78, p. 335, no. 16; Mizan ul Hikmah, page No. 116
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): دَبَّ إلَيكُم داءُ الاُمَمِ قَبلَكُم: البَغْضاءُ والحَسدُ
You have been sneaked upon by the plague of previous nations: jealousy and malice
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Ma`ani al-Akhbar, p. 367, no. 1; Mizan ul Hikmah, page No. 116
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): ثلاثةٌ مَكْسَبةٌ للبَغْضاءِ: النِّفاقُ، والظُّلمُ، والعُجْبُ
Three things bring about malice: hypocrisy, oppression, and self-admiration
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tuhaf al-`Uqoul, no. 316; Mizan ul Hikmah, page No. 116
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): صَوتانِ يُبغِضُهما اللّه‏ُ: إعْوالٌ عند مُصيبَةٍ، ومِزْمارٌ عند نِعمَةٍ
Allah detests two sounds: [the sound of] wailing at a catastrophe, and [the sound of] a flute in the time of prosperity.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tuhaf al-`Uqoul, no. 40; Mizan ul Hikmah, page No. 116
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إيّاكَ والجَزَعَ ؛ فإنّهُ يَقْطَعُ الأملَ، ويُضْعِفُ العملَ، ويُورِثُ الهَمَّ . واعلَمْ أنَّ المَخْرَجَ في أمرَينِ: ما كانتْ فيهِ حِيلَةٌ فالاحْتِيالُ، وما لَم تكُنْ فيهِ حِيلةٌ فالاصْطِبارُ
Beware of anxiety, for it cuts off hope, weakens action, and brings sorrow. And know that the way out [of trouble] lies in two things: resourcefulness where a stratagem exists, and perseverance wherever stratagems fail.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 82, p. 144, no. 29; Mizan ul Hikmah, page No. 117
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اغْلِبوا الجَزَعَ بالصَّبرِ، فإنَّ الجَزَعَ يُحبِطُ الأجْرَ ويُعَظِّمُ الفَجيعَةَ
Overcome anxiety with patience, for anxiety erases [Allah’s] reward and augments the catastrophe.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2527; Mizan ul Hikmah, page No. 117
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ لمّا سَمِعَ بُكاءَ النِّساءِ على قَتْلى صِفِّينَ ـ: أتَغلِبُكُم نِساؤكُم على ما أسْمَعُ ؟! ألا تَنهونَهُنَّ عن هذا الرَّنينِ؟!
upon hearing the weeping of women for the dead killed in the battle of Siffin, said, ‘Do your women prevail over you from what I can hear?! Can you not prohibit them from making this din?!
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 322; Mizan ul Hikmah, page No. 117
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): أشَدُّ الجَزعِ الصُّراخُ بالوَيْلِ والعَويلِ، ولَطْمُ الوَجهِ والصَّدرِ، وجَزُّ الشَّعْرِ . ومَن أقامَ النّواحَةَ فقد تَركَ الصّبرَ
The worst expression of grief is screaming and wailing with loud cries, beating one’s face and chest, tearing out one’s hair; and a man who takes up wailing is a man who has abandoned patience.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Musakkin al-Fu’ad, p. 99; Mizan ul Hikmah, page No. 117
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): المُصيبَةُ للصّابرِ واحدَةٌ، وللجازعِ اثْنَتانِ
The catastrophe is but a single one for the patient man, and two for the anxious one.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Tuhaf al-`Uqoul, no. 414; Mizan ul Hikmah, page No. 117
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : اعتَصِموا (استَعصِموا) بالذِّمَمِ في أوْتادِها
Adhere to sureties [that you are liable for] in all firmness.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 155; Mizan ul Hikmah, page No. 123
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ في عَهدهِ للأشتَرِ ـ : وإنْ عَقَدتَ بينَكَ وبينَ عدُوِّكَ عُقْدةً أو ألْبَسْتَهُ مِنكَ ذِمّةً فَحُطْ عهدَكَ بالوفاءِ وَارعَ‏ ذمَّتَك بالأمانَةِ، واجعَلْ نفسَكَ جُنّةً دُونَ ما أعطَيتَ، فإنّهُ ليسَ مِن فرائضِ اللّه‏ِ شَيءٌ النّاسُ أشَدُّ علَيهِ ‏اجْتِماعاً مَع‏تَفرُّقِ أهوائِهم وتَشتُّتِ آرائهِم مِن تعظيمِ الوفاءِ بالعُهودِ
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) said, in his epistle to MÁlik al-Ashtar: ‘And if you make a covenant between yourself and your enemy or give him a surety [against life or property], then stand by your pact with loyalty and observe your liability with trustworthiness. Make yourself the shield for your word, for there is nothing from Allah’s mandates that all people agree upon, despite their diverse opinions on everything else, as much as they do with regards to respecting the fulfilment of covenants.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 53; Mizan ul Hikmah, page No. 123
رسولُ اللهِ‏ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : المسلِمونَ إخْوةٌ ، تَتَكافَأُ دِماؤهُم ، يَسْعى بذِمَّتهِم أدْناهُم ، وهُم يَدٌ على مَن سِواهُم
The Muslims are brothers, their blood is co-equal, those under them strive to secure their protection, and they are like one hand against their enemy.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 100, p. 46, no. 6; Mizan ul Hikmah, page No. 124
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الجُبْنُ آفةٌ
Cowardliness is an affliction
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 89; Mizan ul Hikmah, page No. 130
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الهوى آفةُ الألبابِ
Desire is the bane of the hearts.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 314; Mizan ul Hikmah, page No. 130
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ الإيمانِ الشِّركُ
The bane of faith is idolatry
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3915; Mizan ul Hikmah, page No. 130
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ اليقينِ الشَّكُّ
The bane of certainty is doubt.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3916; Mizan ul Hikmah, page No. 130
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ النِّعَمِ الكُفْرانُ
The bane of bounty is ingratitude.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3917; Mizan ul Hikmah, page No. 130
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ الطّاعةِ العِصْيانُ
The bane of bounty is ingratitude.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3918; Mizan ul Hikmah, page No. 131
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ الشَّرَفِ الكِبْرُ
The bane of good lineage is pride.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3919; Mizan ul Hikmah, page No. 131
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ الذَّكاءِ المَكْرُ
The bane of cleverness is deception
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3920; Mizan ul Hikmah, page No. 131
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ الِعبادةِ الرِّياءُ
The bane of worship is showing-off.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3921; Mizan ul Hikmah, page No. 131
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ السَّخاءِ المَنُّ
The bane of generosity is mentioning one’s favors to others.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3923; Mizan ul Hikmah, page No. 131
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ الدِّينِ سوءُ الظّنِّ
The bane of religion is suspicion.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3924; Mizan ul Hikmah, page No. 131
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ العقلِ الهوى
The bane of the intellect is desire
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3925; Mizan ul Hikmah, page No. 131
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ المجدِ عَوائقُ القضاءِ
The obstacles of fate are the bane of glory.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3922; Mizan ul Hikmah, page No. 132
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ النّفسِ الوَلَهُ بالدّنيا
The bane of the soul is infatuation with this world.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3926; Mizan ul Hikmah, page No. 132
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ المشاوَرةِ انتِقاضُ الآراءِ
The bane of counsel is the contradiction of opinions.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3927; Mizan ul Hikmah, page No. 132
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ المُلوكِ سُوءُ السِّيرةِ
The downfall of kings is bad conduct
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3928; Mizan ul Hikmah, page No. 132
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ الوُزَراءِ خُبْثُ السَّريرةِ
The downfall of ministers is a corrupt heart.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3929; Mizan ul Hikmah, page No. 132
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ العُلَماءِ حُبُّ الرِّئاسةِ
The ruination of scholars is the love of leadership.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3930; Mizan ul Hikmah, page No. 132
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ الزُّعَماءِ ضَعْفُ السّياسةِ
The downfall of rulers is weak management.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3931; Mizan ul Hikmah, page No. 132
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ الجُنْدِ مُخالفةُ القادَةِ
The downfall of rulers is weak management.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3932; Mizan ul Hikmah, page No. 133
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ الرِّياضةِ غَلَبةُ العادةِ
The bane of training is the triumph of [one’s] habit.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3933; Mizan ul Hikmah, page No. 133
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ الرّعِيّةِ مخالفةُ الطّاعةِ
The ruination of subjects is abandoning obedience.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3934; Mizan ul Hikmah, page No. 133
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ الوَرَعِ قلّةُ القَناعةِ
The bane of piety is lack of contentment.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3935; Mizan ul Hikmah, page No. 133
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ القُضاةِ الطّمعُ
The downfall of judges is greed.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3936; Mizan ul Hikmah, page No. 133
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ العُدولِ قلّةُ الوَرَعِ
The downfall of the upright is lack of piety
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3937; Mizan ul Hikmah, page No. 133
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ الشُّجاعِ إضاعَةُ الحَزْم
The ruin of a brave man is the loss of resolve.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3938; Mizan ul Hikmah, page No. 134
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ القويِّ استضعافُ الخَصْم
The downfall of the strong man is underestimating the foe.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3939; Mizan ul Hikmah, page No. 134
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ الحِلمِ الذّلُّ
The bane of clemency is submissiveness.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3940; Mizan ul Hikmah, page No. 134
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ العَطاءِ المَطْلُ
The bane of giving is procrastination.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3941; Mizan ul Hikmah, page No. 134
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ الاقتِصادِ البُخلُ
The bane of economy is parsimony.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3942; Mizan ul Hikmah, page No. 134
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ الهَيبةِ المِزاحُ
The bane of awe is humor.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3943; Mizan ul Hikmah, page No. 134
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ الطّلَبِ عدَمُ النَّجاحِ
The bane of the quest is failure
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3944; Mizan ul Hikmah, page No. 134
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ المُلْكِ ضَعْفُ الحِمايةِ
The bane of sovereignty is lack of protection
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3945; Mizan ul Hikmah, page No. 134
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ العُهودِ قلّةُ الرِّعايةِ
The bane of pacts is lack of compliance
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3946; Mizan ul Hikmah, page No. 135
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ الرِّياسةِ الفَخْرُ
The bane of rule is pride
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3950; Mizan ul Hikmah, page No. 135
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ النَّقْلِ كذبُ الرّوايةِ
The bane of narration is lying
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3947; Mizan ul Hikmah, page No. 135
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ العلمِ تركُ العملِ بهِ
The bane of knowledge is not putting it into practice.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3948; Mizan ul Hikmah, page No. 135
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ العملِ تركُ الإخلاصِ
The bane of work is abandoning sincerity.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3949; Mizan ul Hikmah, page No. 135
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ الجُودِ الفَقرُ
The bane of generosity is poverty.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3951; Mizan ul Hikmah, page No. 135
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ العامّةِ العالمُ الفاجرُ
The ruin of ordinary people is a treacherous scholar.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3952; Mizan ul Hikmah, page No. 136
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ العَدلِ الظّالمُ القادرُ
The bane of justice is a powerful oppressor.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3953]; Mizan ul Hikmah, page No. 136
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ العُمرانِ جَورُ السّلطانِ
The bane of civilization is the tyranny of rulers.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3954; Mizan ul Hikmah, page No. 136
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ القُدرةِ منعُ الإحسانِ
The bane of power is blocking kind deeds.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3955; Mizan ul Hikmah, page No. 136
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ اللّبِّ العُجْبُ
The bane of the heart is self-admiration.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3956; Mizan ul Hikmah, page No. 136
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ الحديثِ الكذبُ
The bane of talking is lying.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3957; Mizan ul Hikmah, page No. 136
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ الأعمالِ عَجْزُ العُمّالِ
The bane of works is the incompetence of workers.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3958; Mizan ul Hikmah, page No. 136
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ الآمالِ حُضورُ الآجالِ
The bane of hope is the arrival of death
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3959; Mizan ul Hikmah, page No. 137
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ الوفاءِ الغَدْرُ
The bane of loyalty is betrayal.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3960; Mizan ul Hikmah, page No. 137
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ الحَزْمِ فَوتُ الأمرِ
The bane of resolve is the passage of opportunity.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3961; Mizan ul Hikmah, page No. 137
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ الأمانةِ الخيانةُ
The bane of trust is treachery.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3962; Mizan ul Hikmah, page No. 137
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ الفقهاءِ عدمُ الصِّيانةِ
The ruin of the jurists is lack of piety
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3963; Mizan ul Hikmah, page No. 137
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ الجُودِ التّبذيرُ
The bane of liberality is squandering.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3964; Mizan ul Hikmah, page No. 137
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ المَعاشِ سُوءُ التّدبيرِ
The ruin of livelihood is lack of prudence [in spending].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3965; Mizan ul Hikmah, page No. 137
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ الكلامِ الإطالةُ
The bane of speech is lengthy elaboration.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3966; Mizan ul Hikmah, page No. 138
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ الغِنى البُخْلُ
The bane of wealth is miserliness.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3969; Mizan ul Hikmah, page No. 138
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ الأمَلِ الأجَلُ
The bane of hope is death.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3970; Mizan ul Hikmah, page No. 138
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ الخيرِ قَرينُ السُّوءِ
The bane of goodness is a corrupt companion.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3971; Mizan ul Hikmah, page No. 138
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفةُ الاقتِدارِ البغيُ والعُتُوُّ
The bane of power is aggression and tyranny.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3972; Mizan ul Hikmah, page No. 138
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): رأسُ الآفاتِ الوَلَهُ باللّذّاتِ
The fountainhead of all afflictions is infatuation with vain pleasures.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5244; Mizan ul Hikmah, page No. 138
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): شرُّ آفاتِ العقلِ الكِبْرُ
The worst affliction of the intellect is arrogance.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5752; Mizan ul Hikmah, page No. 138
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إيّاكُم والرّشوَةَ فإنّها مَحضُ الكُفرِ ، ولا يَشُمُّ صاحِبُ الرّشوةِ رِيحَ الجَنَّةِ
Beware of bribery for verily it is sheer infidelity, and the briber will not even smell the fragrance of Paradise.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 104, p. 274, no. 12; Mizan ul Hikmah, page No. 146
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّما أهلَكَ مَن كانَ قَبلَكُم أنَّهُم مَنَعُوا الناسَ الحَقَّ فاشتَرَوهُ ، وأخَذُوهُم بالباطِلِ فاقتَدَوهُ
The ruin of your predecessors lay in the fact that they deprived people of their rights and subsequently resorted to buying them back, and they handled people using unethical means, which they followed.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 79; Mizan ul Hikmah, page No. 147
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): وقد عَلِمتُم أ نَّهُ لا يَنبَغِي أن يكونَ الوالِي على الفُرُوجِ والدِّماءِ والمَغانِمِ والأحكامِ وإمامَةِ المسلمينَ البَخِيلُ ... ولا المُرتَشِي في الحُكمِ فَيَذهَبَ بالحُقوقِ،ويَقِفَ بِها دُونَ المَقاطِعِ
You know full well that he who is in charge of honour, people's lives, war booty, legal commandments and the leadership of the Muslims must not be a miser… nor should he accept bribes whilst governing for he would forfeit their rights, and base his rulings upon them [the bribes] rather than proper judgment.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 131; Mizan ul Hikmah, page No. 147
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ في قولِهِ تعالى: «أَكّالُونَ للسُّحْتِ»ـ: هُو الرَّجُلُ يَقضِي لأخِيهِ الحاجَةَ ثُمّ يَقبَلُ هَدِيَّتَهُ
said about Allah's verse in the Qur'an: "eaters of the unlawful"385, 'This refers to the man who fulfils a need for a fellow brother and then accepts a gift from him.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 104, p. 273, no. 5; Mizan ul Hikmah, page No. 147
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الرُّشى في الحُكمِ هُو الكُفرُ باللّه
Accepting bribes as a judge or ruler is tantamount to disbelief in Allah.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 7, p. 409, no. 2; Mizan ul Hikmah, page No. 147
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : المؤمنونَ إخْوَةٌ، تَتَكافى دِماؤهُم، وَهُمْ يَدٌ على مَن سِواهُم ، يَسْعى بذِمّتِهم أدناهُم.
The believers are brothers, their blood is coequal, and they are one hand against others, the most inferior among them is empowered by their protection [of him].
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Mufid, p. 187, no. 13; Mizan ul Hikmah, page No. 147
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : رُبَّ أخٍ لَم تَلِدْهُ اُمُّكَ
Many a brother was not given birth by your own mother.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5351; Mizan ul Hikmah, page No. 148
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) : المؤمنُ أخو المؤمِن لأبيهِ واُمِّهِ
A believer is the brother of another believer [as if] from his own mother and father.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 2, p. 166, no. 2 and 7; Mizan ul Hikmah, page No. 148
الامام الصادق (عَلَيهِ الّسَلامُ) : المُؤمنُ أخو المؤمنِ ، عَينُهُ ودَليلُهُ ، لا يَخونُهُ ، ولا يَظْلِمُهُ ، ولا يَغُشُّهُ ، ولا يَعِدُهُ عِدَةً فيَخْلِفَهُ
A believer is the brother of another believer, his eye and his guide; he does not betray him, nor wrong him, nor deceive him, and nor does he rescind a promise he made to him.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 166, no. 3; Mizan ul Hikmah, page No. 148
الامام الصادق (عَلَيهِ الّسَلامُ) : المؤمنُ أخو المؤمنِ كالجَسَدِ الواحدِ، إنِ اشتكَى شيئا مِنهُ وَجَدَ ألمَ ذلكَ في سائرِ جسدِهِ ، وأرواحُهُما مِن رُوحٍ واحدةٍ
A believer is the brother of another believer, like a single body. If any part of him suffers, he will feel its pain in his entire body; and their souls are also made of one soul
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 166, no. 4; Mizan ul Hikmah, page No. 148
الإمام عليٌّ (عَلَيهِ الّسَلامُ) : عَلَيكَ بإخوانِ الصِّدْقِ فأكْثِرْ مِنِ اكتِسابِهِم؛ فإنَّهُم عُدّةٌ عِندَ الرَّخاءِ ، وجُنّةٌ عِندَ البَلاء
Adopt [the friendship of] true brothers and increase in your acquisition of them, for they are an asset in times of prosperity, and a shield during afflictions.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Amali al-Saduq, p. 250, no. 8; Mizan ul Hikmah, page No. 149
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : لا يكونُ أخوكَ أقوى مِنكَ على مَودّتِهِ
Do not let your brother be stronger than you are in your amity for him.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 74, p. 165, no. 29; Mizan ul Hikmah, page No. 149
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : أحْبِبِ الإخْوانَ على قَدْرِ التَّقْوى
Love brothers in proportion to [their] piety
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Ikhtisas, no. 226; Mizan ul Hikmah, page No. 149
الإمام الصادق (عَلَيهِ الّسَلامُ) : مِن حُبِّ الرَّجلِ دِينَه حبُّهُ أخَاهُ
A man’s love for his brother is part of his love for his religion.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Ikhtisas, no. 31; Mizan ul Hikmah, page No. 149
الإمام الصادق (عَلَيهِ الّسَلامُ) : يابنَ النُّعمان , إنْ أردتَ أن يَصْفُوَ لكَ وُدُّ أخيكَ فلا تُمازِحَنَّهُ, ولا تُمارِيَنَّهُ , ولا تُباهِيَنَّهُ , ولاتُشارَّنَّهُ
O Ibn al-Nu'mani If you want your brother’s amity for you to be pure, do not make fun of him, do not dispute with him, do not exchange bragging with him, and do not vie with him in evil acts.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 78, p. 291, no. 2; Mizan ul Hikmah, page No. 149
الإمام الصادق (عَلَيهِ الّسَلامُ) : تَحتاجُ الإخْوةُ فيما بَيْنَهُم إلى ثلاثةِ أشياءَ ، فإنِ استَعمَلُوها وإلّا تَبايَنُوا وتَباغَضُوا، وهي: التَّناصُفُ ، والتَّراحُمُ، ونَفْيُ الحَسَدِ
Brothers need three things among them – they either use them, or else dispute and hate one another – fairness, benevolence, and evasion of jealousy.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tuhaf al-`Uqoul, no. 322; Mizan ul Hikmah, page No. 150
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : النَّظَرُ إلى الأخِ تَوَدُّهُ في اللّه‏ِ عزّ وجلّ عِبادَةٌ
Looking at a brother you love for the sake of Allah, the Exalted, is [an act of] worship.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Anwar, v. 74, p. 279, no. 1; Mizan ul Hikmah, page No. 150
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : ما استَفادَ امرؤٌ مسلمٌ فائدةً بعدَ فائدةِ الإسلام مثلَ أخٍ يَستَفيدُهُ في اللّه
A Muslim cannot acquire anything as beneficial as his embracing Islam than a brother he benefits from for the sake of Allah.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 2, p. 179; Mizan ul Hikmah, page No. 150
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : على التَّواخِي في اللّه‏ِ تَخْلُصُ الَمحَبّةُ
Love is purified through cultivating friendship for the sake of Allah.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6191; Mizan ul Hikmah, page No. 150
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الإخْوانُ في اللّه‏ِ تعالى تَدُومُ مَودّتُهُم ، لِدَوامِ سَبَبِها
Brothers, [whose brotherhood is] for the sake of Allah, enjoy an enduring amity, due to the firmness of its foundation.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1795; Mizan ul Hikmah, page No. 150
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : بالتَّواخي في اللّه‏ِ تُثْمِرُ الاُخُوّة
Brotherhood for the sake of Allah is fruitful.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4225; Mizan ul Hikmah, page No. 151
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَن لَم تَكُن مَودّتُهُ في اللّه‏ِ فاحْذَرْهُ؛ فإنّ مودّتَهُ لَئيمةٌ ، وصُحْبتَه مَشُومةٌ
A man whose friendship is not for the sake of Allah must be avoided, for his friendship is vile, and his company is doomed.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8978; Mizan ul Hikmah, page No. 151
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَن آخَى في اللّه‏ِ غَنِمَ ، مَن آخى في الدُّنيا حُرِمَ
A man whose brotherhood is for the sake of Allah is bound to gain, while a man who seeks brothers for the sake of this world is bound to lose
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 7776-7777; Mizan ul Hikmah, page No. 151
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) :مَن وادَّكَ لأمرٍ ولّى عندَ انقِضائِهِ
A man who draws close to you for a purpose will abandon you when it is fulfilled.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8552; Mizan ul Hikmah, page No. 151
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : إذا أحبَّ أحدُكُم صاحِبَهُ أو أخاهُ فليُعْلِمْهُ
When one of you likes his companion or brother, he should let him know.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Mahasin, v. 1, p. 415, no. 953; Mizan ul Hikmah, page No. 151
بحار الأنوار : مَرّ رجلٌ في المسجدِ وأبو جعفرٍ (عَلَيهِ الّسَلامُ) جالسٌ وأبو عبدِاللّهِ، فقالَ له بعضُ جُلَسائهِ: واللّه‏ِ، إنّي لاَُحِبُّ هذا الرّجُلَ. قالَ لَه أبوجعفرٍ (عَلَيهِ الّسَلامُ) : ألاَ فأعْلِمْهُ ؛ فإنَّهُ أبقى لِلمَوَدّة ، وخَيْرٌ في الاُلْفةِ
A man passed through the mosque, where Abu Ja‘far and Abu ‘Abdullah [Imam al-Baqir and Imam al-Sadiq (AS)] were seated, when one of the people present said, ‘By Allah, I like this man.’ Abu Ja'far replied, ‘Then let him know, for this will maintain the amity and enhance the affection.’
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 74, p. 181, no. 1; Mizan ul Hikmah, page No. 152
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : سَلُوا القُلوبَ عنِ المَوَدّاتِ ؛ فإنّها شَواهِدُ لا تَقْبَلُ الرُّشا
Ask your hearts about their amities, for they are witnesses that take no bribes.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5641; Mizan ul Hikmah, page No. 152
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) : اعرِفِ المَودّةَ لكَ في قلبِ أخيكَ بما لَهُ في قلبِكَ
Know the amity that your brother has for you in his heart through what you harbour of the same in your own heart.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Kashf al-Ghamma, v. 2, p. 331; Mizan ul Hikmah, page No. 152
الإمامُ الهاديُّ (عَلَيهِ الّسَلامُ) : لا تَطلب الصَّفا ممّن كَدّرتَ علَيهِ، ولا النُّصْحَ ممّن صَرَفْتَ سُوءَ ظنِّكَ إلَيهِ، فإنّما قلبُ غيرِكَ لكَ كقلبِكَ لَهُ
Do not seek sincere amity from a man you have insincere sentiment for, nor honest advice from someone you direct your distrust towards, for another’s feelings [lit. heart] towards you are similar to your feelings towards him.
Imām ‘Alī an-Naqī (‘Alī al-Hādī ) (a.s.)
Bihar al-Anwar, v. 74, no. 181; Mizan ul Hikmah, page No. 152
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إنْ أرَدْتَ قَطِيعةَ أخيكَ فاستَبْقِ لَهُ مِن نفسِكَ بَقيّةً يَرجِعُ إليها إن بَدا لَه ذلكَ يوماً مّا
If you want to cut off relations with your brother make sure to leave a place for him in your heart, so he can return to it one day when he so wishes.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 31; Mizan ul Hikmah, page No. 153
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : ما أقبحَ القَطِيعةَ بعدَ الصِّلَةِ ، والجَفاءَ بعدَ الإخاءِ ، والعَداوةَ بعدَ المَودّةِ!.
How awful it is to cut off relations after having maintained them, to turn away after brotherhood, and to have animosity after amity.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 77, p. 210, no. 1; Mizan ul Hikmah, page No. 153
الإمامُ الصادق (عَلَيهِ الّسَلامُ) : مَن وضَعَ حُبَّهُ في غيرِ موضعِهِ فقد تَعرَّضَ للقَطيعةِ
A man who places his amity in the wrong place is bound to suffer abandonment.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Mahasin, v. 1, p. 415, no. 950; Mizan ul Hikmah, page No. 153
الإمام عليٌّ (عَلَيهِ الّسَلامُ) : لا يَكُونَنَّ أخوكَ أقوى على قَطيعتِكَ منكَ على صِلَتِهِ ، ولا تَكُونَنّ على الإساءَةِ ‏أقوى منكَ علَى الإحسانِ
Do not let your brother be stronger in his avoidance of you than you are in your maintaing relations with him, and do not be stronger in your harm to him than in your kindness towards him.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 31; Mizan ul Hikmah, page No. 153
الإمامُ الحسينُ (عَلَيهِ الّسَلامُ) : إنّ أوْصَلَ النّاسِ مَن وَصَلَ مَن قَطَعَهُ
The best person is the one who maintains relations with one who cuts him off.
Imām Husayn ibn ‘Alī ibn Abī Ṭālib (a.s.)
Bihar al-Anwar, v. 78, p. 121, no. 4; Mizan ul Hikmah, page No. 153
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : أقلُّ ما يكونُ في آخِرِ الزّمانِ أخٌ يُوثَقُ بهِ أو دِرْهَمٌ من حَلالٍ.
The most scarce things at the end of time will be a trustworthy brother and a legitimately earned dirham.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tuhaf al-`Uqoul, no. 54; Mizan ul Hikmah, page No. 154
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : الإخوانُ ثلاثةٌ: فواحِدٌ كالغِذاءِ الّذي يُحتاجُ إليهِ كلَّ وقتٍ فَهُو العاقلُ، والثّاني في معنَى الدّاءِ وهُو الأحْمَقُ، والثّالثُ في معنَى الدّواءِ فَهُو اللّبِيبُ
The most scarce things at the end of time will be a trustworthy brother and a legitimately earned dirham.’[Tuhaf al-`Uqoul, no. 54]Imam al-Sadiq (AS) said, ‘Brothers are of three [kinds]: one, like food, is needed all the time and he is the wise [friend]. Another is similar to disease, and this is the fool. And the third is like medicine, and this is the tactful [friend].
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tuhaf al-`Uqoul, no. 323; Mizan ul Hikmah, page No. 154
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : الإخْوانُ ثلاثةٌ : مُواسٍ بنفسِهِ ، وآخرُ مُواسٍ بمالِهِ ؛ وهُما الصّادقانِ في الإخاءِ ، وآخَرُ يأخذُ منكَ البُلْغَةَ ، ويُريدُكَ لِبَعضِ اللّذَّةِ ، فلا تَعُدَّه مِن أهلِ الثِّقَةِ
Brothers are three [kinds]: one helps with his own self, and another helps with his money, and these are true in their brotherhood. A third is the one who takes from you what he needs and keeps you for some of his pleasure - do not consider him trustworthy.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tuhaf al-`Uqoul, no. 324; Mizan ul Hikmah, page No. 154
الإمام عليٌّ (عَلَيهِ الّسَلامُ) : ليسَ لكَ بأخٍ مَنِ احْتَجْتَ إلى مُداراتِهِ
The one you need to safeguard yourself against is not your brother.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 7503; Mizan ul Hikmah, page No. 154
الإمام عليٌّ (عَلَيهِ الّسَلامُ) : ليسَ لكَ بأخٍ مَنِ احْتَجْتَ إلى مُداراتِهِ
Do not take for brother a man who hides your virtues and exposes your lapses.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1042; Mizan ul Hikmah, page No. 155
الإمام عليٌّ (عَلَيهِ الّسَلامُ) : لا تُواخِ مَن يَسْتُرُ مَناقِبَك، ويَنْشُرُ مَثالِبَكَ
The worst brother is the one who stays with you in your affluence and abandons you in your poverty.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Kitab al-Irshad, v. 2, p. 166; Mizan ul Hikmah, page No. 155
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) : بِئسَ الأخُ أخٌ يَرعاكَ غَنِيّا وَيقطعُكَ فَقيراً
Do not take for brothers or companions: the fool, the miserly, the coward, and the liar.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Khisal, p. 244, no. 100; Mizan ul Hikmah, page No. 155
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) : لا تُـقارِنْ ولا تُـواخِ أربعةً : الأحْمَقَ ، والبَـخيلَ ، والجَبانَ ، والكَذّابَالإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : احذَرْ أن تُواخيَ مَن أرادَكَ لِطَمعٍ أو خَوفٍ أو مَيْلٍ أو للأكلِ والشُّرْبِ ، واطلبْ مُواخاةَ الأتقياءِ ولو في ظُلُماتِ‏ الأرضِ ،وإنْ أفنيتَ عُمْرَكَ‏ في طلبِهِم
Be warned against having a brother who wants you for greed, avoidance of fear, or getting food and drink. Instead, seek the brotherhood of the pious even if they are in the darkness of the earth and even if you have to spend your life seeking them.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 74, p. 282, no. 3; Mizan ul Hikmah, page No. 155
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : اخْتَرْ مِن كلِّ شيءٍ جَدِيدَهُ ، ومِن الإخْوانِ أقدَمَهُمْ
Choose the new of everything, but the oldest one from among brothers.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2461; Mizan ul Hikmah, page No. 156
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إنَّ أخاكَ حَقّا مَن غَفَرَ زلّتَكَ ، وسَدَّ خَلّتَكَ ، وقَبِلَ عُذْرَكَ ، وسَتَرَ عَوْرَتَكَ ، ونَفى وَجلَكَ ، وحَقّقَ أملَكَ
Your true brother is the one who forgives your lapse, fulfils your need, accepts your excuse, hides your vices, removes your fear, and lives up to your expectation.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3645; Mizan ul Hikmah, page No. 156
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : أخوكَ الّذي لا يَخْذُلُكَ عِندَ الشِّدَّةِ ، ولا يَغْفُلُ عنكَ عندَ الجَرِيرةِ ، ولا يَخْدَعُكَ حينَ تَسْألُهُ
Your brother is the one who does not abandon you in difficulty, does not forget you at the time of trouble, and does not cheat you when you seek his advice.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 77, p. 269, no. 1; Mizan ul Hikmah, page No. 156
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَن جانَبَ الإخْوانَ على كُلِّ ذَنبٍ قَلَّ أصدِقاؤهُ
A man who shuns his brothers for every lapse has few friends.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8166; Mizan ul Hikmah, page No. 156
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : مَن لَم يُؤاخِ إلّا مَن لا عَيبَ فيهِ قَلَّ صَديقُهُ
A man who does not befriend [anyone] unless they are flawless will have few friends.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
A`alam al-Din, no. 304; Mizan ul Hikmah, page No. 157
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : احتمِـلْ زلّـةَ وَليِّـكَ لوقتِ وَثْبَةِ عَدُوِّكَ
Tolerate the lapse of your friend for the time of your enemy’s attack.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 74, p. 166, no. 29; Mizan ul Hikmah, page No. 157
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الاحتِمالُ زَيْنُ الرِّفاقِ
Tolerance is the splendor of companions.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 752; Mizan ul Hikmah, page No. 157
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَن لم يَحْتَمِلْ زَلَلَ الصَّديقِ ماتَ وحيداً
A man who does not endure the lapses of a friend will die in loneliness.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9079; Mizan ul Hikmah, page No. 157
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : خيرُ إخْوانِكَ مَن أعانَكَ على طاعةِ اللّه‏ِ، وصَدَّكَ عن مَعاصِيهِ ، وأمَرَكَ برِضاهُ
The best of your brothers is the one who helps you to obey Allah, prevents you from disobeying Him, and orders you to please Him.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 2, p. 123; Mizan ul Hikmah, page No. 157
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : خيرُ الإخْوانِ أقلُّهُمْ مُصانَعةً في النَّصيحَةِ
The best of brothers is the one with the least hesitance in offering [harsh] advice.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4978; Mizan ul Hikmah, page No. 158
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : خيرُ إخْوانِكَ مَن واساكَ ، وخيرٌ مِنه مَن كَفاكَ، وإنِ احتاجَ إليكَ أعْفاكَ
The best of your brothers is the one who stands by you, and better than him is he who suffices himself with you, and even when he is in need of you, he spares you.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4988; Mizan ul Hikmah, page No. 158
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : خيرُ الإخْوانِ مَن كانتْ في اللّه‏ِ مَودّتُهُ
The best brother is the one whose amity is for the sake of Allah.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5017; Mizan ul Hikmah, page No. 158
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : خيرُ إخْوانِكَ مَن سارَعَ إلى الخيرِ وجَذَبَكَ إلَيهِ ، وأمَرَكَ بالبِرِّ وأعانَكَ علَيهِ
The best of your brothers is the one who rushes to do good and draws you alongside him, and orders you to do good and helps you with it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5021; Mizan ul Hikmah, page No. 158
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : خَيرُ إخْوانِك مَن كثُرَ إغْضابُهُ لكَ في الحقِّ
The best of your brothers is the one who is roused to anger for your sake in [standing up for] what’s right
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5009; Mizan ul Hikmah, page No. 158
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : خيرُ الإخْوانِ مَن لا يُحْوِجُ إخْوانَهُ إلى سِواهُ
The best of brothers is the one who does not let his fellow brothers need anyone other than himself.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4985; Mizan ul Hikmah, page No. 158
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : أحبُّ إخْواني إليَّ مَن أهْدَى عُيُوبي إلَيَّ
The most beloved of my brothers to me is he who confers my faults to me
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 74, p. 282, no. 4; Mizan ul Hikmah, page No. 159
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : شَرُّ الإخْوانِ مَن تُكُلِّفَ لَهُ
The worst of brothers is he for whom one [is made] to go out of one’s way.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Nahj al-Balagha, Saying 479; Mizan ul Hikmah, page No. 159
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ لَمّا سُئل : أيُّ صاحبٍ شرٌّ ؟ ـ : المُزَيِّنُ لكَ مَعصيةَ اللّه
The Commander of the Faithful (AS) was asked, ‘Which is the worst companion?’ He replied, ‘The one who glamorizes acts of disobedience to Allah to you.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ma`ani al-Akhbar, p. 198, no. 4; Mizan ul Hikmah, page No. 159
الإمام عليٌّ (عَلَيهِ الّسَلامُ) : مَنِ اتّخَذَ أخا بعدَ حُسْنِ الاختِبارِ دامَتْ صُحْبَتُهُ وتأكّدَتْ مَودّتُهُ . مَنِ اتّخَذَ أخاَ مِن غيرِ اختِبارٍ ألْجَأهُ الاضْطِـرارُ إلى مُرافَقَـةِ الأشرارِ
A man who takes a brother after careful selection is bound to have a lasting companionship and a firm amity, whereas a man who takes a brother without careful testing is bound to resort to the friendship of evil people.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, nos. 8921 and 8923; Mizan ul Hikmah, page No. 160
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : اختبِرُوا إخْوانَكُم بخَصلَتَينِ؛ فإنْ كانَتا فيهِم وإلّا فاعْزُبْ ثمّ اعزُبْ ثمّ اعزُبْ: محافظةٌ علَى الصّلواتِ في مَواقِيتِها ، والبِرُّ بالإخْوانِ في العُسْر واليُسرِ
Test your brothers with two things, which they must possess; otherwise avoid them, avoid them, avoid them: observing the prayers at their prescribed times and helping brothers during hardship as well as ease.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 672, no. 7; Mizan ul Hikmah, page No. 160
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : المؤمنُ مِرآةٌ لأخيهِ المؤمنِ ، يَنْصَحُهُ إذا غابَ عنه، ويُمِيطُ عنه ما يَكْرهُ إذا شَهِدَ.
A believer is a mirror for his believing brother; he stays faithful to him in his absence and spares him from what he would hate to see.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 74, p. 233, no. 29; Mizan ul Hikmah, page No. 160
الإمام عليٌّ (عَلَيهِ الّسَلامُ) : مَن وَعَظَ أخاهُ سِرّا فَقَد زانَهُ ، ومَن وعَظَهُ عَلانِيَةً فَقَد شانَهُ
He who advises his brother in private adorns him, and he who advises him publicly makes him look bad.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 74 p. 166, no. 29; Mizan ul Hikmah, page No. 160
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : مَن رأى أخاهُ عَلى أمرٍ يَكرَهُهُ فَلم يَرُدَّه عَنهُ وَهُو يَقدِرُ علَيهَ فقد خانَهُ
A man who observes bad behavior in his brother without forbidding him from it – whilst he is able to – has indeed betrayed him.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 75, p. 65, no. 2; Mizan ul Hikmah, page No. 160
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : ما في اُمّتي عبدٌ ألْطَفَ أخاهُ في اللّه‏ِ بشيءٍ مِن لُطْفٍ إلّا أخْدَمَهُ اللّه‏ُ مِن خَدَمِ الجنّةِ.
Any person in my community who acts kindly towards his brother in faith, Allah will grant him the service of the servants of Paradise.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 206, no. 4; Mizan ul Hikmah, page No. 161
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : مَن أتاهُ أخوهُ المسلمُ فأكرَمَهُ فإنّما أكرَمَ اللّه‏َ عزّ وجلّ
A man who honors his believing brother when he comes to [visit] him is, by doing so, honoring Allah, Mighty and Exalted.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 74, p. 298, no. 32; Mizan ul Hikmah, page No. 161
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : لا يُكلِّفْ أحدُكُم أخاهُ الطَّلَبَ إذا عَرَفَ حاجتَهُ
Let none of you compel his brother to ask, if you already know about his need.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 74 p. 166, no. 29; Mizan ul Hikmah, page No. 161
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : اللّه‏ُ في عَونِ المؤمنِ ما كانَ المؤمنُ في عَونِ أخيهِ
Allah helps the believer as long as the believer helps his brother.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 74 p. 322, no. 89; Mizan ul Hikmah, page No. 161
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : مَن قَضى لأخيهِ المؤمنِ حاجةً قضى اللّه‏ُ عزّوجلّ له يومَ القيامةِ مائةَ ألفِ حاجةٍ
A man who fulfils one need of his believing brother’s Allah will fulfil one hundred thousand needs of his on the Day of Resurrection.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 74 p. 89, no. 90; Mizan ul Hikmah, page No. 162
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : كَفى بالمَرْءِ اعتِماداً على أخيهِ أنْ يُنْزِلَ بهِ حاجتَهُ
It suffices for a man to depend on his brother to charge him with his need.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 198, no. 8; Mizan ul Hikmah, page No. 162
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : إذا آخى أحَدُكُم رَجُلاً فَلْيَسألْهُ عَنِ اسمِهِ وَاسمِ أبيهِ وقَبيلَتِهِ ومَنزِلِهِ ؛ فَإنّهُ مِن واجِبِ الحَقِّ وصافِي الإخاءِ ، وإلّا فَهِيَ مَوَدَّةٌ حَمْقاءُ
When one of you takes a brother, he must ask him his name, his father’s name, his tribe and his address. This is part of true brotherhood, otherwise it is a foolish amity.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 74, p. 166, no. 30; Mizan ul Hikmah, page No. 162
رسولُ اللهِ ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): اِلْقَ أخاكَ بوجْهٍ مُنبسِطٍ
Meet your brother with a joyful face.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 74 p. 171, no. 38; Mizan ul Hikmah, page No. 162
عَن أنَس : كانَ رَسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) إذا فَقَدَ الرَّجُلَ مِن إخْوانِهِ ثَلاثَةَ أيّامٍ سَألَ عَنهُ ، فإنْ كانَ غائِبا دَعا لَهُ، وإنْ كانَ شاهِداً زارَهُ ، وإنْ كانَ مَريضا عادَهُ
It is narrated in Bihar al-Anwar: When the Prophet (SAWA) missed the company of any of his brothers for three days, he would ask about him. If he was absent, he would pray for him; and if he was in town, he would visit him; and if he was ill, he would go to see him.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 16, p. 233, no. 35; Mizan ul Hikmah, page No. 162
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن اسْتُؤْسرَ مِن غيرِ جِراحةٍ مُثقِلةٍ فلا يُفْدى مِن بيتِ المالِ، ولكنْ يُفْدى مِن مالهِ إن أحبَّ أهلُهُ
A man who allows himself to be imprisoned without sustaining severe wounds should not be ransomed by the treasury, rather his family may choose to pay his ransom from his own money.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Kafi, v. 5, p. 34, no. 3; Mizan ul Hikmah, page No. 167
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إطعامُ الأسيرِ والإحسانُ إليهِ حقٌّ واجبٌ ، وإنْ قَتَلْتَه مِن الغدِ
Feeding the prisoner and treating him well is an obligatory duty, even if you are to execute him the next day.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Wasael al-Shi`aah, v. 11, p. 69, no. 3; Mizan ul Hikmah, page No. 167
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ لاِبنَيهِ( لمّا ضَرَبه ابنُ مُلْجَم ـ : احبِسُوا هذا الأسيرَ ، وأطعِمُوهُ ، واسْقُوهُ ، وأحْسِنوا إسارَهُ
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) said to his sons, after Ibn Muljim struck him, ‘Imprison this captive and feed him, quench his thirst, and make his captivity endurable.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Mustadrak al-Wasa`il, v. 11, p. 78, no. 12467; Mizan ul Hikmah, page No. 168
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : إطعامُ الأسيرِ حقٌّ على مَن أسَرَهُ وإن كان يُرادُ مِن الغدِ قَتْلُهُ ، فإنّه يَنبغي أن يُطعَمَ ويُسْقى ويُظَلّ ويُرفَقَ بهِ ، كافرا كان أو غَيْرَهُ
Feeding the prisoner is the obligatory duty of the person who captured him, even if he intends to execute him the next day; he must be fed, given water, sheltered, and treated well – whether he is a believer or not.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 5, p. 35, no. 2; Mizan ul Hikmah, page No. 168
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : إنّ عليّا (عَلَيهِ الّسَلامُ) كان يُطعِمُ مَن خُلِّدَ في السِّجْنِ مِن بيتِ مالِ المسلمينَ
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) said that Imam Ali (AS) used to feed those who were sentenced to life imprisonment using the money of the treasury.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Wasael al-Shi`aah, v. 11, p. 69, no. 2; Mizan ul Hikmah, page No. 168
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : حُسنُ الخُلقِ نِصْفُ الدِّينِ
Good nature is half of religion.’
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Khisal, p. 30, no. 106; Mizan ul Hikmah, page No. 169
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : عُنوانُ صَحيفَةِ المؤمنِ حُسنُ خُلقِهِ
The distinguishing feature of a believer is his good nature.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 71, p. 392, no. 59; Mizan ul Hikmah, page No. 169
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : حُسنُ الخُلقِ رأسُ كُلِّ بِرٍّ
Good naturedness is the fountainhead of every goodness.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4857; Mizan ul Hikmah, page No. 169
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : لا عَيشَ أهْنَأُ مِن حُسنِ الخُلقِ
There is no life more wholesome than that lived with a good nature.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Ellal al-Shara’ie, p. 560, no. 1; Mizan ul Hikmah, page No. 169
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : إنّ العَبدَ لَيَبلُغُ بحُسنِ خُلقِهِ عَظيمَ دَرَجاتِ الآخِرَةِ وشَرَفِ المَنازِل ، و إنَّهُ لَضَعيفُ العِبادَةِ.
Verily a servant will definitely reach high ranks and honourable stations in the Hereafter, through his good nature, even if he is weak in his worship.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Mahajjat al-Baydha, v. 5, p. 93; Mizan ul Hikmah, page No. 169
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : إنّ صاحِبَ الخُلقِ الحَسنِ لَهُ مِثلُ أجْرِ الصّائمِ القائمِ
Verily the one with a good nature has the same reward as the one who fasts and prays during the night.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 100, no. 5; Mizan ul Hikmah, page No. 169
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : ما مِن شيءٍ أثقَلُ في الميزانِ مِن حُسنِ الخُلقِ
Nothing will be heavier on the scale of deeds than good nature
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Uyoun Akhbar al-Reza (AS), v. 2, p. 37, no. 98; Mizan ul Hikmah, page No. 169
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) :إنّ أحَبّكُم إلَيَّ وأقرَبَكُم مِنّي يَومَ القِيامَةِ مَجلِساً أحْسَنُكُم خُلقاً، وأشَدُّكُم تَواضُعاً
The most beloved and nearest to me on the Day of Resurrection will be the most good-natured, and the one who is most humble
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 71, p. 385, no. 26; Mizan ul Hikmah, page No. 170
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : أكمَلُ المؤمنينَ إيماناً أحْسَنُهُم خُلقاً
The believers with the most perfect faith are those who are the most good-natured.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Tusi, p. 140, no. 227; Mizan ul Hikmah, page No. 170
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : حُسنُ الخُلقِ في ثَلاثٍ : اجْتِنابُ المَحارِمِ ، وطَلَبُ الحَلالِ ، والتَّوَسُّعُ على العِيالِ
Good naturedness is found in three things: abstaining from the forbidden, seeking the lawful and providing peace and comfort for your family.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 71, p. 394, no. 63; Mizan ul Hikmah, page No. 170
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إنَّ بَذْلَ التّحيَّةِ مِن مَحاسِنِ الأخْلاقِ
Giving greetings comes from beautiful character.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3404; Mizan ul Hikmah, page No. 170
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لَمّا سُئلَ عَن حَدّ حُسنِ الخُلقِ ـ : تُلينُ جانِبَكَ ، وتُطيِّبُ كلامَكَ ، وتَلْقى أخاكَ ببِشْرٍ حَسَنٍ
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) when he was asked about the meaning and bounds of good naturedness, said, ‘Be lenient, make your words pleasant and meet your brother joyfully.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Ma`ani al-Akhbar, p. 253, no. 1; Mizan ul Hikmah, page No. 170
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : علَيكُم بمَكارِمِ الأخْلاقِ فإنّها رِفْعَةٌ ، و إيّاكُم والأخْلاقَ الدَّنِيَّةَ فإنّها تَضَعُ الشَّريفَ وتَهْدِمُ المَجْدَ
I urge you towards the most noble traits for verily they are exalted and possess a high rank, and beware of [adopting] vile traits for verily they derogate noble people and destroy the famous and celebrated.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 53, no. 89; Mizan ul Hikmah, page No. 171
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : ثابِروا على اقْتِناءِ المَكارِمِ
Persevere in acquiring noble moral traits.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4712; Mizan ul Hikmah, page No. 171
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : إنّ اللّه‏َ تباركَ وتعالى خَصَّ رَسولَهُ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) بمَكارِمِ الأخْلاقِ ، فامْتَحِنوا أنفسَكُم ؛ فإن كانتْ فِيكُم فاحْمَدوا اللّه‏َ عزّوجلّ وارغَبوا إلَيهِ في الزّيادَةِ مِنها . فذكَرَها عَشرَةً : اليَقينُ ، والقَناعَةُ ، والصَّبرُ ، والشُّكرُ ، والحِلْمُ ، وحُسنُ الخُلقِ ، والسَّخاءُ ، والغَيرَةُ ، والشَّجاعَةُ ، والمُروءَةُ
Verily Allah – Blessed and most High – distinguished the Prophet (SAWA) with noble moral traits, therefore examine yourselves and if you find them within yourselves, then praise Allah and beseech Him for an increase in them’, then the Imam listed ten of them, ‘Conviction, contentment, patience, thankfulness, clemency, excellent character, liberality, self-respect, courage and valour.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Amali al-Saduq, p. 183, no. 8; Mizan ul Hikmah, page No. 171
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ وقد سُئلَ عن مَكارِمِ الأخْلاقِ ـ : العَفْوُ عَمّنْ ظَلَمَكَ ، وصِلَةُ مَن قَطعَكَ ، و إعْطاءُ مَن حَرمَكَ ، وقَولُ الحقِّ ولَو على نَفْسِكَ
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) was asked about noble moral traits, to which he replied, ‘Pardoning someone who has oppressed you, repairing broken ties, giving to the one who has deprived you, and speaking the truth even if it is against yourself.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Ma`ani al-Akhbar, p. 191, no. 1; Mizan ul Hikmah, page No. 171
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : خَيرُ المَكارِمِ الإيثارُ
The best noble moral trait is self-sacrifice
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4953; Mizan ul Hikmah, page No. 172
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : أحسَنُ المَكارِمِ عَفْوُ المُقْتَدِرِ وجُودُ المُفْتَقِرِ
The best noble moral traits are the pardoning by one who has the upper hand and the open-handedness of one who is himself in need.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3165; Mizan ul Hikmah, page No. 172
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : أفضَلُ الكَرَمِ إتْمامُ النِّعَمِ
The best moral trait is completing one’s favours.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2983; Mizan ul Hikmah, page No. 172
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : حُسنُ الخُلقِ يُثْبِتُ المَودَّةَ
Good nature establishes love.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 148, no. 71; Mizan ul Hikmah, page No. 172
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : حَسِّنْ خُلقَكَ يُخَفِّفِ اللّه‏ُ حِسابَكَ
Adorn yourself with good nature and Allah will ease your account.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Amali al-Saduq, p. 395, no. 9; Mizan ul Hikmah, page No. 172
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : حُسنُ الخُلقِ يَزيدُ في الرِّزقِ
Being good-natured brings about an increase in sustenance.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 71, p. 396, no. 77; Mizan ul Hikmah, page No. 172
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : إنّ البِرَّ وحُسنَ الخُلقِ يَعْمُرانِ الدِّيارَ ، ويَزيدانِ في الْأعْمارِ
Verily goodness and good nature cause the homes to flourish and increase in life spans.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 71, p. 395, no. 73; Mizan ul Hikmah, page No. 172
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : الخُلقُ الحَسنُ يَميثُ الخَطيئةَ كما تَميثُ الشَّمسُ الجَليدَ
Good nature melts away mistakes just as the sun melts away ice.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 100, no. 907; Mizan ul Hikmah, page No. 172
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : سُوءُ الخُلقِ ذَنبٌ لا يُغْفَرُ
Being ill-natured is a sin that is not forgiven.’[al-Mahajjat al-Baydha
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Mahajjat al-Baydha, v. 5, p. 93; Mizan ul Hikmah, page No. 173
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : إنّ العَبدَ لَيَبلُغُ... بِسُوءِ خُلقِهِ أسْفَلَ دَرَجَةٍ في جَهنَّمَ
Verily the servant with an ill nature will be in the lowest reach of Hell.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Mahajjat al-Baydha, v. 5, p. 93; Mizan ul Hikmah, page No. 173
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ـ وقد قيلَ لَهُ : إنّ فُلانَةَ تَصومُ النّهارَ وتَقومُ اللّيلَ ، وهِي سَيِّئةُ الخُلقِ تُؤْذي جِيرانَها بلِسانِها ـ : لا خَيرَ فيها ، هِي مِن أهْلِ النّارِ
It was said to the Prophet (SAWA) that, ‘Such and such a woman fasts during the days and stands for prayer during the nights, but she is ill-natured and insults her neighbours with her tongue’, the Prophet (SAWA) then said, ‘There is no good in her, she is of the people of the Hellfire.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 71, p. 394, no. 63; Mizan ul Hikmah, page No. 173
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : سُوءُ الخُلقِ نَكَدُ العَيْشِ وعذابُ النَّفْسِ
Ill nature causes life to be miserable and torments the soul.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5639; Mizan ul Hikmah, page No. 173
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : إنَّ سُوءَ الخُلقِ لَيُفسِدُ العَملَ كما يُفسِدُ الخَلُّ العسَلَ
Verily ill nature spoils one’s deeds just as vinegar spoils honey.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 6, p. 309, no. 1; Mizan ul Hikmah, page No. 173
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَن ساءَ خُلقُهُ مَلَّهُ أهلُهُ
Whoever is ill-natured, his family is rendered weary of him.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8595; Mizan ul Hikmah, page No. 173
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَن ضاقَت ساحَتُهُ قَلّتْ راحَتُهُ
Whoever has low tolerance will see his comfort reduce.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9192; Mizan ul Hikmah, page No. 174
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَن ساءَ خُلقُهُ ضاقَ رِزْقُهُ
Whoever is ill-natured, his sustenance will be straitened.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8023; Mizan ul Hikmah, page No. 174
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : اللَّحْمُ يُنْبِتُ اللَّحْمَ ، ومَن تَرَكَ اللَّحْمَ أربَعينَ يَوماً ساءَ خُلقُهُ
Eating meat produces flesh [on the body] and the one who avoids meat for forty [consecutive] days will become ill-natured.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 6, p. 309, no. 1; Mizan ul Hikmah, page No. 174
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : أكْرَمُ الأخْلاقِ السَّخاءُ ، وأعَمُّها نَفْعاً العَدلُ
The noblest moral virtue is liberality and the most beneficial moral virtue is justice.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3219; Mizan ul Hikmah, page No. 174
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : أشْرَفُ الخَلائقِ التّواضُعُ والحِلْمُ ولِينُ الجانِبِ
The most eminent moral traits are humbleness, clemency, and leniency.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3223; Mizan ul Hikmah, page No. 174
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) ـ وقد سُئلَ عن أفضَلِ الأخْلاقِ ـ : الصّبرُ والسّماحَةُ
Imām Muhammad ibn ‘Alī al-Baqir (a.s.) when asked about the best virtues, said, ‘Patience and magnanimity.’
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 36, p. 358, no. 228; Mizan ul Hikmah, page No. 174
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إذا كانَ في رَجُلٍ خَلّةٌ رائقَةٌ فانْتَظِروا أخَواتِها
When a man has a pure and praiseworthy quality then expect him to have other such qualities.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 445; Mizan ul Hikmah, page No. 174
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : إنّ خِصالَ المَكارِمِ بَعْضُها مُقيَّدٌ ببَعْضٍ
Verily the noble moral traits are all connected and linked to each other.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Amali al-Tusi, p. 301, no. 597; Mizan ul Hikmah, page No. 175
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أرضُ القِيامَةِ نارٌ، ما خَلا ظِلَّ المؤمِنِ فإنَّ صَدَقَتَهُ تُظِلُّهُ
The earth on the Day of Resurrection will be scorching, except for the shadow of a believer, for verily his charity will serve him as shade.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 3, p. 4, no. 6; Mizan ul Hikmah, page No. 175
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الصَّدقَةُ جُنَّةٌ مِن النار
Charity acts as a shield against the fire
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Wasael al-Shi`aah, v. 6, p. 258, no. 17; Mizan ul Hikmah, page No. 175
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنّ اللّه‏َ تبارَكَ وتعالى يقولُ: ما مِن شَيءٍ إلّا وقد وَكَّلتُ مَن يَقبِضُهُ غَيرِي، إلّا الصَّدَقةَ؛ فإنّي أتَلَقَّفُها بِيَدِي تَلَقُّـفا
Verily Allah, Blessed and most High, says, ‘In My stead, I have entrusted every single thing to the one who grasps it, except for charity, for verily I immediately seize that up in My Hand.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 96, p. 134, no. 68; Mizan ul Hikmah, page No. 176
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الصَّدقَةُ تَمنَعُ مِيتَةَ السُّوءِ
Charity prevents an undignified death.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 4, p. 2, no. 1; Mizan ul Hikmah, page No. 176
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الصَّدَقةُ دَواءٌ مُنجِحٌ
Charity is an effective cure.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 7; Mizan ul Hikmah, page No. 176
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) :أكثِرُوا مِنَ الصَّدَقَةِ تُرزَقُوا
Increase your charity and you will be given [increased] sustenance.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
A`alam al-Din, p. 333; Mizan ul Hikmah, page No. 177
الإمامُ‏عليٌّ (عَلَيهِ الّسَلامُ): اِستَنزِلُوا الرِّزقَ بِالصَّدَقةِ
Attract sustenance by giving charity.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 68, no. 13; Mizan ul Hikmah, page No. 177
الإمامُ‏عليٌّ (عَلَيهِ الّسَلامُ): إذا أملَقتُم فَتاجِرُوا اللّه‏َ بِالصَّدَقةِ
If you are reduced to poverty, then trade with Allah through giving in charity.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 258; Mizan ul Hikmah, page No. 177
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنّي لاَُملِقُ أحياناً، فَاُتاجِرُ اللّه‏َ بِالصَّدَقةِ
I am sometimes reduced to poverty, so I trade with Allah through charity.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 78, p. 206, no. 54; Mizan ul Hikmah, page No. 177
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الصَّدَقةُ تَقضِي الدَّينَ وتُخلِفُ بِالبَرَكَةِ
Giving in charity helps settle debts and leaves behind blessings.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 96, p. 134, no. 68; Mizan ul Hikmah, page No. 177
رُويَ عَنِ النَّبِيِّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) أنَّه قالَ: إنَّ على كُلِّ مُسلمٍ في كلِّ يَومٍ صَدَقةً، قيلَ: مَن يُطِيقُ ذلكَ؟ قالَ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إماطَتُكَ الأذى عنِ الطَّريقِ صَدَقةٌ، وإرشادُكَ الرَّجُلَ إلى الطَّريقِ صَدَقةٌ، وعِيادَتُكَ المَريضَ صَدَقةٌ، وأمرُكَ بالمَعروفِ صَدَقةٌ، ونَهيُكَ عنِ المُنكَرِ صَدَقةٌ، ورَدُّكَ السَّلامَ صَدَقَةٌ
Verily every single Muslim is to give in charity every single day.’ When asked who would be capable of such a thing, he replied, ‘Your removal of an obstacle from the road is a charitable act; your guiding someone the way is a charitable act; your visiting the sick is a charitable act; your enjoinment of good to others is a charitable act; your forbidding others from wrongdoing is a charitable act, and your returning the greeting of peace is a charitable act.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 75, p. 50, no. 4; Mizan ul Hikmah, page No. 177
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): كُلُّ مَعروفٍ صَدَقةٌ
Every kindly act is considered charity.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Khisal, p. 134, no. 145; Mizan ul Hikmah, page No. 178
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أمسِكْ لِسانَكَ؛ فإنّها صَدَقةٌ تَصَدَّقُ بها على نَفسِكَ
Guard your tongue, for verily this is a charitable act that you perform for your own sake.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 114, no. 7; Mizan ul Hikmah, page No. 178
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): تَركُ الشَّرِّ صَدَقةٌ
Abandoning evil [acts] is an act of charity.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 160, no. 168; Mizan ul Hikmah, page No. 178
20ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): صَدَقةٌ يُحِبُّها اللّه‏ُ: إصلاحٌ بينَ الناسِ إذا تَفاسَدُوا، وتَقارُبٌ بَينَهِم إذا تَباعَدُوا
A charitable act that Allah loves indeed is reconciling people when they have become estranged to one another, and bringing them close together when they have become distanced from each other.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 209, no. 1; Mizan ul Hikmah, page No. 178
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إسماعُ الأصَمِّ مِن غَيرِ تَضَجُّرٍ صَدَقةٌ هَنِيئَةٌ
Making a deaf person hear without becoming irritated is a wholesome act of charity.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 74, p. 388, no. 1; Mizan ul Hikmah, page No. 178
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ أفضَلَ الصَّدَقةِ صَدَقةُ اللِّسانِ، تَحقُنُ بهِ الدِّماءَ، وتَدفَعُ بهِ الكَريهَةَ، وتَجُرُّ المَنفَعةَ إلى أخيكَ المُسلِمِ
The best form of charity is charity with one’s tongue through which lives are spared, adversities repelled, and benefits attracted towards one’s Muslim brother.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Qasas al-Anbiya’ li al-Rawandi, p. 188, no. 235; Mizan ul Hikmah, page No. 179
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ـ لَمّا سُئلَ عن أفضَلِ الصَّدَقةِ ـ: على ذِي الرَّحِمِ الكاشِحِ
Holy Prophet Muhammad al Mustafā (s.a.w.w.) when asked about the best act of charity, replied, ‘[It is the act of charity] towards a kin against whom one harbours secret enmity.’
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, p. 171, no. 18; Mizan ul Hikmah, page No. 179
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): أفضَلُ الصَّدَقةِ إبرادُ الكَبِدِ الحَرّى
The best form of charity is to cool down someone’s internal heat [by quenching their thirst].
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 96, p. 172, no. 8; Mizan ul Hikmah, page No. 179
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): عَونُكَ لِلضَّعيفِ مِن أفضَلِ الصَّدَقةِ
Your assistance of the weak is one of the best forms of charity.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Tuhaf al-`Uqoul, p. 414; Mizan ul Hikmah, page No. 179
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنَّ أفضَلَ ما تَوَسَّلَ بهِ المُتَوَسِّلُونَ إلى اللّه‏ِ سبحانَهُ وتعالى، الإيمانُ بهِ وبرسولِهِ ... وصَدَقةُ السِّرِّ فإنّها تُكَفِّرُ الخَطيئةَ، وصَدَقةُ العَلانيَةِ فإنّها تَدفَعُ مِيتةَ السَّوءِ
Among the best means by which those who seek nearness to Allah may have recourse to His nearness, Blessed and most High, are: faith in Him and in His messenger …, giving charity secretly for verily it atones for one’s misdeeds, and giving charity openly for verily it protects against an undignified death.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 110; Mizan ul Hikmah, page No. 180
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) ـ في الإمامِ زينِ العابِدِينَ (عَلَيهِ الّسَلامُ) ـ: إنّهُ كانَ يَخرُجُ في اللَّيلةِ الظَّلماءِ، فَيَحمِلُ الجِرابَ على ظَهرِهِ حتّى يَأتِيَ باباً باباً، فَيَقرَعَهُ ثمّ يُناوِلَ مَن كانَ يَخرُجُ إلَيهِ، وكانَ يُغَطِّي وَجهَهُ إذا ناوَلَ فَقيراً لِئلاّ يَعرِفَهُ
Imām Muhammad ibn ‘Alī al-Baqir (a.s.) describing his father Imam Zayn al-Abidin (AS), ‘He used to go out in the dark night carrying a sack on his back and going from door to door, knocking on each and giving to whoever came out to answer it. He used to cover his face when giving to the poor in order that they may not recognise him.’
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 46, p. 89, no. 77; Mizan ul Hikmah, page No. 180
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لا تَتَصَدَّقْ على أعيُنِ الناسِ لِيُزَكُّوكَ؛ فإنّكَ إن فَعَلتَ ذلكَ فَقَدِ استَوفَيتَ أجرَكَ، ولكنْ إذا أعطَيتَ بِيَمِينِكَ فلا تُطلِعْ علَيها شِمالَكَ؛ فإنَّ الذي تَتَصَدَّقُ لَهُ سِرّاً يَجزِيكَ عَلانِيَةً
Do not give charity openly for people to see and commend you for it, for verily when you do that, you have already received your reward for it [in their commendation]. However, if you give with your right hand such that your left hand does not come to know it, then the One for whose sake you have secretly given charity will surely reward you for it openly.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 78, p. 284, no. 1; Mizan ul Hikmah, page No. 180
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الصَّدَقةُ واللّه‏ِ في السِّرِّ أفضَلُ مِنَ الصَّدَقةِ في العَلانِيَةِ، وكذلكَ واللّه‏ِ العِبادَةُ في السِّرِّ أفضَلُ مِنها في العَلانِيَةِ
By Allah, charity given secretly is better than charity given openly, just as, by Allah, worship performed secretly is better than worship performed openly.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 4, p. 8, no. 2; Mizan ul Hikmah, page No. 180
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنّ صَدَقَةَ الليلِ تُطفِئُ غَضَبَ الرَّبِّ، وتَمحُو الذَّنبَ العَظيمَ، وتُهَوِّنُ الحِسابَ، وصَدَقةَ النَّهارِ تُثمِرُ المالَ، وتَزِيدُ في العُمرِ
Verily charity given at night [i.e. secretly in the dark of the night] extinguishes the wrath of the Lord, wipes away grave sins and facilitates one’s account [on the Day of Resurrection]. Charity given during the day [in broad daylight] makes one’s wealth thrive and increases one’s lifespan.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 96, p. 125, no. 39; Mizan ul Hikmah, page No. 181
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): لا تَبذُلْ لإِخوانِكَ مِن نفسِكَ ما ضَرُّهُ علَيكَ أكثَرُ مِن مَنفَعَتِهِ لَهُم
Do not give away of yourself to your brothers so much that the loss incurred by you supercedes the benefit to them.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Kafi, v. 4, p. 33, no. 2; Mizan ul Hikmah, page No. 181
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لمّا سُـئلَ عنِ الصَّدَقةِ على مَن يَسألُ على الأبوابِ، أو يُمسِكُ ذلكَ عَنهُم ويُعطِيهِ ذَوِي قَرابَتِهِ ؟ ـ: لا، بل يَبعَثُ بها إلى مَن بينَهُ وبينَهُ قَرابَةٌ، فهذا أعظَمُ لِلأجرِ
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) was once asked whether one should give charity to those who beg at people’s doors, or whether to withhold it from them and give it to one’s poor relatives instead, to which he replied, ‘No, rather one should send it to a [poor] relative, for that holds a greater reward.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, p. 171, no. 20; Mizan ul Hikmah, page No. 181
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ أيضا ـ: المَحرومُ المُحارَفُ الذي قد حُرِمَ كَدَّ يَدِهِ في الشِّراءِ والبَيعِ
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) said with regards to Allah’s verse in the Qur’an: “…the beggar and the deprived”, ‘The deprived is the disabled one who is deprived of the use of his hands for working in trade.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 3, p. 500, no. 12; Mizan ul Hikmah, page No. 182
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): تَصَدَّقُوا مِن غَيرِ مَخِيلَةٍ؛ فإنَّ المَخِيلَةَ تُبطِلُ الأجرَ
Give in charity without conceitedness, for verily conceitedness does away with your reward [for it].
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 2, p. 120; Mizan ul Hikmah, page No. 182
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): المَطلُ والمَنُّ مُنَكِّداً الإحسانِ
Delaying [one’s promise of] giving and reproaching someone for a gift embitters the goodness of the favor.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1595; Mizan ul Hikmah, page No. 182
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): حُسْنُ البِشْرِ يَذهَبُ بالسَّخِيمةِ
Cheerfulness removes the grudge [of others].
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 103, no. 6; Mizan ul Hikmah, page No. 182
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): اِلْقَ أخاكَ بِوَجْهٍ مُنْبَسِطٍ
Meet your brother with a cheerful face.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 103, no. 3; Mizan ul Hikmah, page No. 182
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّكُم لَن تَسَعُوا النّاسَ بأموالِكُم، فالْقُوهُم بِطَلاقةِ الوَجهِ وحُسْنِ البِشرِ
You will not be able to encompass all people with your money, so meet them with cheerful faces and joy.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 103, no. 1; Mizan ul Hikmah, page No. 182
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): البَشاشَةُ حِبالَةُ المَوَدّةِ
The smile is the trap of amity.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 69, p. 409, no. 120; Mizan ul Hikmah, page No. 183
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): البِشرُ شِيمةُ الحُرِّ
Cheerfulness is the trait of the free.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 656; Mizan ul Hikmah, page No. 183
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): سَببُ المَحبّةِ البِشرُ
The cause of love is cheerfulness.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5546; Mizan ul Hikmah, page No. 183
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّ بِشرَ المؤمنِ في وَجهِهِ، وقُوّتَهُ في دِينِهِ، وحُزنَهُ في قَلبِهِ
The cheerfulness of the believer is on his face, his strength is in his religion, and his sorrow lies in his heart.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3454; Mizan ul Hikmah, page No. 183
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): بِشرُكَ يدُلُّ على كَرَمِ نفسِكَ
Your cheerfulness shows the generosity of your soul.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4453; Mizan ul Hikmah, page No. 183
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إذا لَقِيتُم إخْوانَكُم فَتَصافَحوا، وأظْهِروا لَهمُ البَشاشَةَ والبِشرَ، تَتَفَرّقوا وما علَيكُمْ مِن الأوْزارِ قد ذَهبَ
When you meet your brothers, shake hands with them and show them cheerfulness and joy; thus when you part company all your sins will have gone
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 76, p. 20, no. 3; Mizan ul Hikmah, page No. 183
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنَّ أحْسنَ ما يَأْلَفُ بهِ النّاسُ قلوبَ أوِدّائهِم، ونَفَوا بهِ الضِّغْنَ عن قُلوبِ أعْدائهِم: حُسنُ البِشرِ عند لِقائهِم، والتَّفَقُّدُ في غَيبتِهم، والبَشاشةُ بِهم عند حُضورِهِم
The best thing with which people can win the hearts of their loved ones and remove the animosity from the hearts of their enemies is cheerfulness upon meeting, asking about them in their absence, and smiling at them in their presence.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 57, no. 124; Mizan ul Hikmah, page No. 184
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): تَعرَّضوا للتِّجاراتِ، فإنّ لَكُم فيها غِنىً عمّا في أيْدي النّاسِ، وإنّ اللّه‏َ عزّ وجلّ يُحِبُّ المُحتَرِفَ الأمينَ
Practice the various trades, for there is in them independence for you from what is in the hands of others, and indeed Allah loves the one gainfully engaged in a profession.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Wasael al-Shi`aah, v. 12, p. 4, no. 6; Mizan ul Hikmah, page No. 193
الإمامُ‏الصّادقُ (عَلَيهِ الّسَلامُ): التِّجارةُ تَزيدُ في العقلِ
Trading enhances the intellect
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 5, p. 148, no. 2; Mizan ul Hikmah, page No. 193
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): تَرْكُ التّجارةِ يَنْقُصُ العقلَ
Abandoning trading diminishes the intellect.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 5, p. 148, no. 1; Mizan ul Hikmah, page No. 193
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ وقد قالَ لَهُ مُعاذُ بنُ كثيرٍ بَيّاعُ الأكْسِيَةِ: إنّي قد هَمَمْتُ أنْ أدَعَ السُّوقَ وفي يَدي شَيءٌ ـ: إذَنْ يَسْقُطَ رأيُكَ ولا يُسْتعانَ بكَ على شيءٍ
Imām Ja'far ibn Muhammad al-Sādiq (a.s.), when the clothes merchant, Mu`adh ben Kathir told him, ‘I intend to leave the market while I have some money in hand’, said, ‘Then regard for you will fall and you will not be sought for help with anything
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 5, p. 149, no. 10; Mizan ul Hikmah, page No. 193
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن باعَ واشْتَرى فلْيَجْتَنِبْ‏خَمسَ خِصالٍ، وإلّا فلا يَبيعَنَّ ولا يَشْتَرِيَنَّ: الرِّبا، والحَلْفَ، وكِتْمانَ العَيبِ، والحمدَ إذا باعَ، والذَّمَّ إذا اشْتَرى
Whoever sells or buys must avoid five habits, or he should not sell or buy at all: usury, [false] oaths, hiding the defects [of merchandise], praising what he sells, and showing disapproval for what he intends to buy.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 103, p. 95, no. 18; Mizan ul Hikmah, page No. 193
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): يا مَعشَر التُّجّارِ، الفِقْهَ ثُمَ‏المَتْجَرَ، الفِقْهَ ثُمّ المَتْجَرَ، الفِقْهَ ثُمّ‏المَتْجَرَ
O merchants! Knowledge [of trading laws and ethics] first, then the trade itself! Knowledge first, then trade! Knowledge first, then trade!
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Kafi, v. 5, p. 150, no. 1; Mizan ul Hikmah, page No. 194
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): يا مَعشرَ التُّجّارِ، قَدِّموا الاسْتِخارةَ، وتَبرَّكوا بالسُّهولةِ، واقتَرِبوا مِن المُبْتاعِينَ، وتَزَيَّنوا بالحِلْمِ، وتَناهَوا عن اليَمينِ، وجانِبوا الكَذِبَ، وتَخافوا (تَجافَوا) عنِ الظُّلْمِ، وأنْصِفوا المظلومِينَ، ولا تَقْرَبوا الرِّبا، وأوْفُوا الكَيْلَ والمِيزانَ، ولا تَبْخَسوا النّاسَ أشياءهُم، ولاتَعْثَوا في الأرضِ مُفسدينَ
O merchants! Start off by seeking a good outcome from Allah, seek the blessing in easy conduct, draw near to customers, beautify yourselves with clemency, refrain from oaths, abandon lies, avoid wronging, be fair to those being wronged, stay away from usury, and “Observe fully the measure and the balance, with justice, and do not cheat the people of their goods, and do not act wickedly on the earth, causing corruption
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 54, no. 100; Mizan ul Hikmah, page No. 194
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن أرادَ التّجارةَ فلْيَتَفقَّهْ في دِينِهِ لِيَعلمَ بذلكَ ما يَحِلُّ لَهُ مِمّا يَحْرُمُ علَيهِ، ومَن لَم يَتَفقّهْ في دِينِهِ ثُمّ اتّجَرَ تَورَّطَ الشُّبُهاتِ
Whoever wants to trade must learn his religion thoroughly in order to know what is allowed and what is forbidden for him; and whoever does not learn about his religion and then practice trading will certainly get entangled into uncertainties.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Wasael al-Shi`aah, v. 12, p. 283, no. 4; Mizan ul Hikmah, page No. 194
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): أيُّما مسلِمٍ أقالَ مسلِماً بَيعَ نَدامَةٍ أقالَهُ اللّه‏ُ عزّ وجلّ عَثْرتَهُ يَومَ القيامةِ
Any Muslim who excuses another Muslim for a regrettable deal, Allah, the Exalted, will forgive his lapse on the Day of Judgment.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Wasael al-Shi`aah, v. 12, p. 287, no. 4; Mizan ul Hikmah, page No. 194
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) :لا يكونُ الوفاءُ حتّى يَميلَ‏المِيزانُ
The deal is not fulfilled until the balance is tipped [in favor of the customer].
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 5, p. 159, no. 1; Mizan ul Hikmah, page No. 195
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): رَحِمَ اللّه‏ُ عبداً سَمْحاً إذا باعَ، سَمْحاً إذا اشْتَرى، سَمحا إذا قضى، سَمحاً إذا اقْتَضى
May Allah bestow mercy on someone who is liberal when he sells, when he buys, when he judges, and when he is judged.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 5, p. 159, no. 9453; Mizan ul Hikmah, page No. 195
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ لِرجُلٍ يُوصيهِ ومَعهُ سِلْعَةٌ يَبيعُها ـ: سَمِعْتُ رسولَ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) يقولُ: السَّماحُ وَجهٌ مِن الرِّباحِ
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) once admonished a man who was selling something, ‘I heard the Prophet (SAWA) saying, ‘Leniency is one way to profit.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Wasael al-Shi`aah, v. 12, p. 288, no. 4; Mizan ul Hikmah, page No. 195
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): يا عليُّ، لا تُماكِسْ في أربَعةِ أشياءَ: في شِراءِ الاُضْحِيّةِ، والكفَنِ، والنَّسَمةِ، والكَرْيِ إلى مَكّةَ
O Ali! Do not bargain for four things: when selling the sacrificial animal [for the obligatory pilgrimage], the shroud, the servant, and transportation to Makkah.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Khisal, p. 245, no. 103; Mizan ul Hikmah, page No. 196
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): ماكِسِ المُشْتَري ، فإنَّهُ أطيَبُ للنّفْسِ وإنْ أعطى الجَزيلَ ، فإنّ المَغبونَ في بَيعِهِ وشِرائِهِ غيرُ مَحمودٍ ولا مَأجورٍ
Bargain with the buyer, even if he makes a generous offer, for the loser in selling or buying is neither praised, nor rewarded.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Wasael al-Shi`aah, v. 12, p. 335, no. 2] ; Mizan ul Hikmah, page No. 196
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ في رجُلٍ عِندَهُ بَيْعٌ، فَسَعّرَهُ سِعْراً مَعلوماً، فمَنْ سَكَتَ عنهُ مِمّنْ يَشْتري مِنهُ باعَهُ بذلكَ السِّعْرِ، ومَن ماكَسَهُ وأبى أنْ يَبْتاعَ مِنهُ زادَهُ ـ: لو كانَ يَزيدُ الرَّجُلَينِ والثَّلاثةَ لم يَكُنْ بذلكَ بَأسٌ، فأمَّا أنْ يَفعَلَهُ بمَن أبى علَيهِ وكايَسَهُ ويَمْنَعَهُ مِمَّن لَم يَفْعَلْ ذلك فلا يُعْجِبُني إلّا أنْ يَبيعَهُ بَيْعاً واحِداً
said regarding a man who has a commodity and marks it for sale at a certain price; he would sell it to any silent buyer for the marked price, but he would make a better offer for the bargainer: ‘If he were to make a better offer for two or three men, it would not be a problem; but if he does that for everyone who bargains with him and not for non-bargainers, his deed would not appeal to me. He must be singular in his sale.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 5, p. 152, no. 10; Mizan ul Hikmah, page No. 196
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): رِبْحُ المؤمنِ على المؤمنِ رِبا، إلّاأنْ يَشْتريَ بأكْثَرَ مِن مائةِ دِرْهَمٍ فاربَحْ علَيهِ قُوتَ يَومِكَ، أو يَشْتَرِيَهُ للتِّجارةِ فارْبَحُوا علَيهِم وارْفُقوا بهِم
The profit of a believer from another is usury, unless he buys with more than one hundred dirhams, whereupon you can profit as much as your day’s sustenance; or if he buys it for trading, then you can profit, but be moderate with them.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 5, p. 154, no. 22; Mizan ul Hikmah, page No. 196
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ وقد سُئلَ عنِ الخَبَرِ الّذي رُويَ أنّ رِبْحَ المؤمنِ على المؤمنِ رِبا، ما هُو ؟ ـ: ذاكَ إذا ظَهرَ الحقُّ وقامَ قائمُنا أهلَ البيتِ، فأمّا اليومَ فلا بأسَ
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) when he was asked about the statement: ‘The profit of a believer from another is usury’, replied, ‘That is when equity prevails, and our Qaim [i.e. the Mahdi] appears; but for now, it does not matter.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Wasael al-Shi`aah, v. 12, p. 294, no. 4; Mizan ul Hikmah, page No. 197
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ثلاثةٌ لا يَنْظُرُ اللّه‏ُ إلَيهِم ... والمُزَكّي سِلْعَتَهُ بالكَذِبِ
Three types of men at whom Allah will not look [mercifully]: … and the one who promotes his commodity by lying.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 75, p. 211, no. 6; Mizan ul Hikmah, page No. 198
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): يا مَعاشرَ السَّماسِرَةِ، أقِلّوا الأيْمانَ، فإنّها مَنفَقَةٌ للسِّلْعَـةِ، مَمْحَقَةٌ للرِّبْحِ
O brokers! Curb your use of oaths, for they promote the commodity while obliterating the profit.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Kafi, v. 5, p. 162, no. 2; Mizan ul Hikmah, page No. 198
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنّ اللّه‏َ تباركَ وتعالى لَيُبْغِضُ المُنَفِّق سِلْعتَهُ بالأيْمانِ
Allah, Blessed and most High, loathes the one who promotes his commodity by oaths.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Amali al-Saduq, p. 390, no. 6; Mizan ul Hikmah, page No. 198
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): كلُّ ما أبْصَرْتَهُ بعَينِكَ واسْتَحْلاهُ قلبُكَ فاجعَلْهُ للّه‏ِ، فذلكَ تِجارةُ الآخِرَةِ، لأنَّ اللّه‏َ يقولُ: «ما عِندَكُم يَنْفَدُ وماعِندَ اللّه‏ِ باقٍ».
All that you see with your own eye and that your heart finds pleasing, make it for Allah, for this is the trade of the Hereafter. Allah says, “What is with you depletes, while what is with Allah is eternal”.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 106, no. 1; Mizan ul Hikmah, page No. 198
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): تاجِرُ الدُّنيا مُخاطِرٌ بنفسِهِ ومالِهِ، وتاجِرُ الآخِرَةِ غانِمٌ رابِحٌ، وأوَّلُ رِبْحهِ نَفسُهُ ثُمَّ جَنّةُ المَأوى
The merchant of this world risks his money and and his soul, while the merchant of the Hereafter is a profiting winner: his first profit is his soul and then the eternal Paradise.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 2, p. 120; Mizan ul Hikmah, page No. 199
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا تِجارَةَ كالعَملِ الصّالحِ، ولا رِبحَ كالثَّوابِ
There is no [goods for] trade like good deeds, and no profit like the [divine] reward.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 69, p. 409, no. 122; Mizan ul Hikmah, page No. 199
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أربَحُ النّاسِ منِ اشْتَرى بالدُّنيا الآخِرَةَ
The most profiting, among people, is the one who buys the Hereafter at the expense of this world.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3076; Mizan ul Hikmah, page No. 199
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنَّ مَن باعَ نَفسَهُ بغيرِ الجَنّةِ فقد عَظُمَتْ علَيهِ المِحْنةُ
Whoever sells himself for [a price] less than Paradise, his ordeal is indeed severe.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3474; Mizan ul Hikmah, page No. 199
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَنِ اتَّخَذَ طاعةَ اللّه‏ِ بِضاعةً‏أتَتْهُ الأرْباحُ مِن غيرِ تِجارةٍ
Whoever takes the obedience of Allah as a commodity will see profits without even trading.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8864; Mizan ul Hikmah, page No. 199
عن فقه الرضا (عَلَيهِ الّسَلامُ): إذا كُنتَ في تِجارَتِكَ وحَضَرَتِ الصّلاةُ فلا يَشغَلْكَ عنها مَتْجَرُكَ، فإنَّ اللّه‏َوَصفَ قَوما ومدَحَهُم فقالَ: «رِجالٌ لا تُلهيهم تِجارَةٌ وَلاَ بَيْعٌ عَنْ ذِكْرِ اللّه‏ِ وَإِقامِ الصَّلاَةِ وَإِيتاءِ الزَّكاةِ يَخافُونَ يَوْما تَتَقَلَّبُ فِيهِ القُلُوبُ وَالأبْصارُ» . وكانَ هؤلاءِ القَومُ يَتَّجِرونَ، فإذا حَضَرَتِ الصّلاةُ تَرَكوا تِجارَتَهُم وقاموا إلى صَلاتِهِم، وكانوا أعظَمَ أجْرا مِمَّن لا يَتَّجِرُ فيُصَلّي
It is narrated in Fiqh al-Ridha (AS): ‘When you are engaged in your trade and prayer time arrives, let not your trading divert you from it; for Allah described a certain people and praised them, saying, “Men whom neither trade nor sale can divert…” These people used to trade, but when prayer time arrived they would leave their trade and stand for their prayer. They deserved more reward than non-traders who prayed.’
Imām Alī ibn Mūsā al-Rezā (a.s.)
Bihar al-Anwar, v. 69, p. 409, no. 122; Mizan ul Hikmah, page No. 199
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): المُسْتَأكِلُ بدِينِهِ حَظُّهُ مِن دِينِهِ ما يَأكُلُهُ
Whoever seeks to eat by sacrificing his religion will only have from his religion as much as he eats.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tuhaf al-`Uqoul, no. 223; Mizan ul Hikmah, page No. 200
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن طَلبَ الدُّنيا بعَملِ الآخِرَةِ كانَ‏أبْعَدَ لَهُ مِمّا طَلَبَ
Whoever seeks this world through the work of the Hereafter will have his goal set at a greater distance.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8901; Mizan ul Hikmah, page No. 200
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): فِعلُ المَعروفِ ، وإغاثَةُ المَلهوفِ ، وإقراءُ الضُّيوفِ ، آلَةُ السِّيادَةِ
Performing common acts of courtesy, bringing solace to a grief-stricken person, and being hospitable to guests is the instrument of leadership.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6585; Mizan ul Hikmah, page No. 200
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): المَعروفُ ذَخيرَةُ الأبَدِ
Acts of courtesy are treasures for eternity.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 980; Mizan ul Hikmah, page No. 200
الإمامُ الحسينُ (عَلَيهِ الّسَلامُ): اعلَموا أنَّ المَعروفَ مُكِسبٌ حَمداً ، ومُعقِبٌ أجراً ، فلَو رَأيتُمُ المَعروفَ رَجُلاً لَرَأيتُموهُ حَسَناً جَميلاً يَسُرُّ النّاظِرينَ ويَفوقُ العالَمينَ ، ولَو رَأيتُمُ اللُّؤمَ رَأيتُموهُ سَمِجاً قَبيحاً مَشوماً تَنفِرُ مِنهُ القُلوبُ وتُغَضُّ دُونَهُ الأبصارُ
Know that acts of courtesy earn praiseworthy results, and end in rewardable gains. If you were to see acts of courtesy personified as a man, you would perceive him to be good and handsome, pleasing for people to behold and transcending all the worlds. And if you were to see acts of vileness personified, you would perceive an ugly, revolting, disfigured man, whom the hearts would be averse to and whom the eyes would turn away from in disgust
Imām Husayn ibn ‘Alī ibn Abī Ṭālib (a.s.)
Mustadrak al-Wasa`il, v. 12, p. 343, no. 14242; Mizan ul Hikmah, page No. 200
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): أوَّلُ مَن يَدخُلُ الجَنَّةَ أهلُ المَعروفِ
The first people to enter Paradise will be those who performed acts of common courtesy to others.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Da`awat, p. 108, no. 240; Mizan ul Hikmah, page No. 201
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): أهلُ المَعروفِ في الدّنيا هُم أهلُ المَعروفِ في الآخِرَةِ ؛ لأِ نَّهُم في الآخِرَةِ تَرجَحُ لَهُمُ الحَسَناتُ ، فيَجودونَ بِها عَلى أهلِ المَعاصي
The people who perform acts of courtesy in this world will be the same ones to perform them in the Hereafter, for verily in the Hereafter their scales will be so laden with their good deeds that they will be able to bestow them generously on the sinners [in order to assist them].
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Amali al-Tusi, p. 304, no. 610; Mizan ul Hikmah, page No. 201
الإمامُ الجوادُ (عَلَيهِ الّسَلامُ): أهلُ المَعروفِ إلَى اصطِناعِه أحوَجُ مِن أهلِ الحاجَةِ إلَيهِ ؛ لأِنَّ لَهُم أجرَهُ وفَخرَهُ وذِكرَهُ ، فمَهما اصطَنَعَ الرَّجُلُ مِن مَعروفٍ فإنَّما يَبدأ فيهِ بِنَفسِهِ ، فلا يَطلُبَنَّ شُكرَ ما صَنَعَ إلى نَفسِهِ مِن غَيرِهِ
People who perform acts of courtesy towards others benefit more from them than the receptors of their kindness, for verily they have the reward for them, the [rewarding feeling of] pride for having helped someone as well as a mention. So however much good a man may do for others, it ultimately always starts by benefiting himself, such that he never seeks thanks for the benefit incurred by himself through helping others.’
Imām Muhammad al-Taqī (a.s.)
Kashf al-Ghamma, v. 3, p. 137]; Mizan ul Hikmah, page No. 201
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): رَأسُ العَقلِ بَعدَ الدِّينِ التَّوَدُّدُ إلَى النّاسِ ، واصطِناعُ الخَيرِ إلى كُلِّ بَرٍّ وفاجِرٍ
The peak of good reason after religious devotion is treating people with love, and doing good to both good and bad people.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 74, p. 401, no. 44; Mizan ul Hikmah, page No. 201
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): اصطَنِعِ الخَيرَ إلى مَن هُوَ أهلُهُ ، وإلى مَن هُوَ غَيرُ أهلِهِ ، فإن لَم تُصِبْ مَن هُوَ أهلُهُ فأنتَ أهلُهُ
Perform acts of courtesy to those who are worthy of them as well as those who are not worthy of them, and even if they have no effect on those who deserve them, you are at least worthy of [performing] them.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Uyoun Akhbar al-Reza (AS), v. 2, p. 35, no. 76; Mizan ul Hikmah, page No. 201
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن تَصَدَّقَ بِصَدَقَةٍ عَلى رَجُلٍ مِسكينٍ كانَ لَهُ مِثلُ أجرِهِ ، ولَو تَداوَلَها أربَعونَ ألفَ إنسانٍ ثُمّ وَصَلَت إلى مِسكينٍ كانَ لَهُم أجراً كامِلاً
He who offers charity to a poor man gets the reward befitting the action, but if forty thousand people pass the same offering from hand to hand until it reaches the poor man, they all receive a complete reward for it.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, p. 342, no. 1; Mizan ul Hikmah, page No. 202
الإمام الصّادقُ (عَلَيهِ الّسَلامُ): لَو جَرَى المَعروفُ عَلى ثَمانينَ كَفّاً لاَُجِروا كُلُّهُم فيهِ ، مِن غَيرِ أن يُنقَصَ صاحِبُهُ مِن أجرِهِ شَيئاً
If an act of charity [or courtesy] goes through eighty changes of hands, all of them receive the reward for it, without any decrease in the reward of the initiating good-doer.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 4, p. 18, no. 2; Mizan ul Hikmah, page No. 202
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أحْيِ مَعروفَكَ بِإماتَتِهِ
Give life to your act of courtesy by killing it [i.e. by killing your expectation of receiving anything in return].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2282; Mizan ul Hikmah, page No. 202
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إذا صُنِعَ إلَيكَ مَعروفٌ فَاذكُرْ ، إذا صَنَعتَ مَعروفاً فَانْسَهُ
If an act of courtesy is done unto you, then be sure to remember it, and if you do an act of courtesy unto someone else, then be sure to forget it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, nos. 4000-4001; Mizan ul Hikmah, page No. 202
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مِلاكُ المَعروفِ تَركُ المَنِّ بِهِ
The yardstick [used to measure the goodness] of an act of courtesy is the absence of expectation accompanying it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9724; Mizan ul Hikmah, page No. 202
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): استِتمامُ المَعروفِ أفضَلُ مِنِ ابتِدائهِ
Bringing a good act to completion is better than [merely] initiating it.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Tusi, p. 596, no. 1235; Mizan ul Hikmah, page No. 203
الإمام عليٌّ (عَلَيهِ الّسَلامُ): مَن لَم يُرَبِّ مَعروفَهُ فقَد ضَيَّعَهُ
One who does not sustain his good action loses it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9115; Mizan ul Hikmah, page No. 203
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): الصَّنيعَةُ لا تَتِمُّ صَنيعَةً عِندَ المُؤمِنِ لِصاحِبِها إلّا بِثَلاثَةِ أشياءَ: تَصغيرِها، وسَترِها، وتَعجيلِها ، فمَن صَغَّرَ الصَّنيعَةَ عِندَ المُؤمِنِ فقَد عَظَّمَ أخاهُ ، ومَن عَظَّمَ الصَّنيعَةَ عِندَهُ فقَد صَغَّرَ أخاهُ ، ومَن كَتَمَ ما أولاهُ مِن صَنيعِهِ فقَد كَرَّمَ فِعالَهُ ، ومَن عَجَّلَ ما وَعَدَ فقَد هَنِئَ العَطِيَّةَ
A good turn done to a fellow believer is not considered complete until accompanied by three things: underestimation of the act, concealing it, and hastening its completion. He who underestimates his good turn to a fellow believer has esteemed his brother highly indeed, whereas he who esteems his good turn to be great has deemed his brother to be insignificant. He who conceals the good turn that he has done has honored his action, and he who hastens to fulfill his promise takes pleasure in the gift too.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Tuhaf al-`Uqoul, no. 403; Mizan ul Hikmah, page No. 203
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لا تُحَقِّرَنَّ شَيئاً مِنَ المَعروفِ ، ولَو أن تَلقى أخاكَ ووَجهُكَ مَبسوطٌ إلَيهِ
Never hold any act of common courtesy in contempt, even simply meeting a fellow brother with a face displaying pleasure at seeing him.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Kanz al-Fawa’ id li al-Karajiki, v. 1, p. 212; Mizan ul Hikmah, page No. 203
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا تَستَصغِر شَيئاً مِنَ المَعروفِ قَدَرتَ عَلَى اصطِناعِه إيثاراً لِما هُوَ أكثَرُ مِنهُ ؛ فإنَّ اليَسيرَ في حالِ الحاجَةِ إلَيهِ أنفَعُ لأِهلِهِ مِن ذلكَ الكَثيرِ في حالِ الغَناءِ عَنهُ ، واعمَلْ لِكُلِّ يَومٍ بِما فيهِ تَرشُدُ
Never deem any act of common courtesy that you are able to carry out as insignificant in comparing it to a greater act, for verily the simple act performed when the need for it arises is more beneficial to its receptor than the great act for which there is no need. Perform for each day good acts that befit it and you will grow on the right course.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Ja`afariyyat, p. 233; Mizan ul Hikmah, page No. 203
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): خَيرُ المَعروفِ‏ ما اُصيبَ بِهِ ‏الأبرارُ
The best act of common courtesy is that which good people are able to benefit from.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4983; Mizan ul Hikmah, page No. 204
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لَمّا سُئلَ عَن عَلامَةِ قَبولِ العَبدِ عِندَ اللّه‏ِ ـ: عَلامَةُ قَبولِ العَبدِ عِندَ اللّه‏ِ أن يُصيبَ بِمَعروفِهِ مَواضِعَهُ ، فإن لَم يَكُن كذلكَ فلَيسَ كذلكَ
The mark of acceptance of a servant with Allah is that his good acts reach the objects of their intention. If not, then that is not the case.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 74, p. 419, no. 47; Mizan ul Hikmah, page No. 204
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن قادَ ضَريراً أربَعينَ خُطوَةً عَلى أرضٍ سَهلَةٍ ، لا يَفي بِقَدرِ إبرَةٍ مِن جَميعِهِ طِلاعُ الأرضِ ذَهَباً ، فإن كانَ فيما قادَهُ مَهلَكَةٌ جَوَّزَهُ عَنها وَجَدَ ذلكَ في ميزانِ حَسَناتِهِ يَومَ القِيامَةِ أوسَعَ مِنَ الدّنيا مِائةَ ألفِ مَرَّةٍ.
He who leads a blind man forty steps on level ground, even if he was to be rewarded the whole world’s worth of gold, it would not be enough to recompense a needle’s worth of what that act deserves. And if there is a danger on the path which he averts him from, he will find that act on the Day of Resurrection within his balance of good deeds, larger than one hundred thousand times the expanse of the earth.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 75, p. 15, no. 8; Mizan ul Hikmah, page No. 204
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): دَخَلَ عَبدٌ الجَنَّةَ بِغُصنٍ مِن شَوكٍ كانَ عَلى طَريقِ المُسلِمينَ فأماطَهُ عَنهُ.
A servant [of Allah] entered Paradise because of a thorn branch that he removed from the path of fellow Muslims.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Khisal, v. 32, p. 111; Mizan ul Hikmah, page No. 204
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن بَنى عَلى ظَهرِ الطَّريقِ ما يَأوي عابِرَ سَبيلٍ بَعَثَهُ اللّه‏ُ يَومَ القِيامَةِ عَلى نَجيبٍ مِن دُرٍّ ، ووَجهُه يُضيءُ لأِهلِ الجَنَّةِ نوراً
He who builds a structure on the road affording shelter to a traveller, Allٍah will raise him on the Day of Resurrection mounted on a fine-bred camel made of pearls, and his face will radiate light for all the dwellers of Paradise.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, p. 343, no. 1; Mizan ul Hikmah, page No. 205
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن رَدَّ عَن قَومٍ مِنَ المُسلِمينَ عادِيةَ ماءٍ أو نارٍ وَجَبَت لَهُ الجَنَّةُ
He who averts an impediment of water or fire from a group of Muslims becomes deserving of obligatory entrance into Paradise.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 5, p. 55, no. 3; Mizan ul Hikmah, page No. 205
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): رَأيتُ المَعـروفَ كَاسمِهِ، ولَيسَ شَيءٌ أفضَلَ مِنَ المَعروفِ إلّا ثَوابَهُ
I have witnessed the act of common courtesy to be exactly as its name suggests, and nothing excels the act of common courtesy than its own reward.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Makarim al- Akhlaq, v. 1, p. 294, no. 915; Mizan ul Hikmah, page No. 205
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إرحَمْ تُرحَمْ
Have mercy and you will be had mercy upon.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Amali al-Saduq, p. 174, no. 9; Mizan ul Hikmah, page No. 206
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): عَجِبتُ لِمَن يَرجُو رَحمَةَ مَن فَوقَهُ كيفَ لا يَرحَمُ مَن دُونَهُ؟!
How I wonder at the one who hopes for the mercy of the One above him and yet himself does not have mercy on the one below him.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6255; Mizan ul Hikmah, page No. 206
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): اِرحَمُوا عَزيزاً ذَلَّ ، وغَنِيّا افتَقَرَ ، وعالِماً ضاعَ في زمانِ جُهّالٍ.
Be compassionate towards a mighty person who has been dishonoured, a rich man who has become poor, and a scholar who has been forgotten amidst a generation of ignorant people.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 74, p. 405, no. 2; Mizan ul Hikmah, page No. 206
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اِرحَمْ مِن أهلِكَ الصَّغيرَ ووَقِّرْ مِنهُمُ الكَبيرَ
Show compassion to the young in your family and reverence to the old.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Amali al-Mufid, p. 222, no. 1; Mizan ul Hikmah, page No. 206
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ أعجَلَ الخَيرِ ثَواباً صِلةُ الرَّحِمِ
Verily the good deed to be rewarded the fastest is reconciliation with one's kin.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 152, no. 15; Mizan ul Hikmah, page No. 215
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): سِرْ سَنَةً صِلْ رَحِمَكَ
If you want to be happy the whole year, reconcile with your kin.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 74, p. 103, no. 61; Mizan ul Hikmah, page No. 215
فاطمةُ الزَّهراءُ (عَلَيهَا الّسَلامُ): فَرَضَ اللّه‏ُ صِلَةَ الأرحامِ مَنماةً لِلعدَدِ
Allah made the maintenance of relations with one's kin obligatory in order to maintain growth in population.
Hazrat Fātimah az-Zahrā (s.a.)
Bihar al-Anwar, p. 94, no. 23; Mizan ul Hikmah, page No. 216
الإمامُ الحسينُ (عَلَيهِ الّسَلامُ): مَن سَرَّهُ أن يُنسَأ في أجَلِهِ ، ويُزادَ في رِزقِهِ ، فَلْيَصِلْ رَحِمَهُ
Whoever would like an increase in his lifespan and in his sustenance should maintain relations with his kin.
Imām Husayn ibn ‘Alī ibn Abī Ṭālib (a.s.)
Bihar al-Anwar, p. 91, no. 15; Mizan ul Hikmah, page No. 216
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): صِلَةُ الأرحامِ تُزَكِّي الأعمالَ وتُنْمِي الأموالَ ، وتَدفَعُ البَلوى ، وتُيَسِّرُ الحِسابَ وتُنسِئُ في الأجَلِ
Maintaining relations with one's kin purifies one's actions, brings about an increase in wealth, repels misfortunes, eases the account [on the Day of Resurrection], and delays one's appointed time of death .
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 2, p. 150, no. 4; Mizan ul Hikmah, page No. 216
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): صلةُ الأرحامِ تُحَسِّنُ الخُلُقَ وتُسَمِّحُ الكَفَّ وتُطَيِّبُ النَّفْسَ ، وتَزِيدُ في الرّزقِ وتُنسِئُ في الأجَلِ
Maintaining relations with one's kin improves one's character, brings about open-handedness and cheerfulness, increases in one's sustenance, and delays one's appointed time of death.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, p. 152, no. 12; Mizan ul Hikmah, page No. 216
الإمامُ الهاديُّ (عَلَيهِ الّسَلامُ): لَمّا كَلَّمَ اللّه‏ُ عزّوجلّ موسى ابنَ عِمرانَ (عَلَيهِ الّسَلامُ) قالَ موسى: إلهي ... ما جَزاءُ مَن وَصَلَ رَحِمَهُ ؟ قالَ: يا موسى، أنسَأُ لَهُ أجَلَهُ، واُهَوِّنُ علَيهِ سَكَراتِ المَوتِ
When Allah allowed [Prophet] Moses son of Amran (AS) to converse with Him, Moses (AS) asked, 'My God, what is the reward of one who maintains relations with his kin?’ He replied, 'O Moses, I delay the appointed time of his death, and ease the pangs of death for him.
Imām ‘Alī an-Naqī (‘Alī al-Hādī ) (a.s.)
Amali al-Saduq, p. 173, no. 8; Mizan ul Hikmah, page No. 216
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لا تَقطَعْ رَحِمَكَ وإن قَطَعَتكَ
Do not cut off your kin even if they cut you off.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 347, no. 6; Mizan ul Hikmah, page No. 217
الإمامُ الحسينُ (عَلَيهِ الّسَلامُ): إنّ أوصَلَ الناسِ مَن وَصَلَ مَن قَطَعَهُ
The best reconciler is he who reconciles with one who cut him off.
Imām Husayn ibn ‘Alī ibn Abī Ṭālib (a.s.)
Bihar al-Anwar, v. 74, p. 400, no. 41; Mizan ul Hikmah, page No. 217
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إذا قَطَعُوا الأرحامَ جُعِلَتِ الأموالُ في أيدِي الأشرارِ
If they cut off ties with their kin, their wealth will be placed at the disposal of evil people.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Kafi, v. 2, p. 348, no. 8; Mizan ul Hikmah, page No. 217
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الذُّنوبُ التي تُعَجِّلُ الفَناءَ قَطيعَةُ الرَّحِمِ
The sin that hastens one's death is cutting off ties with one's kin.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 74, p. 94, no. 23; Mizan ul Hikmah, page No. 218
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): صِلُوا أرحامَكُم ولو بِالسَّلامِ
Maintain relations with your kin even if it be with a mere greeting (salam).
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tuhaf al-`Uqoul, p. 57; Mizan ul Hikmah, page No. 218
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): صِلْ رَحِمَكَ ولو بِشَربَةٍ مِن ماءٍ، وأفضَلُ ما تُوصَلُ بهِ الرَّحِمُ كَفُّ الأذى عَنها
Maintain relations with your kin even if it be by offering them a drink of water. The best way to maintain relations is to refrain from hurting them in any way.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2,p. 151, no. 9; Mizan ul Hikmah, page No. 218
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الشَّجاعَةُ عِزٌّ حاضِرٌ
Courage is might at hand.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 572; Mizan ul Hikmah, page No. 223
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الشَّجاعةُ نُصرَةٌ حاضِرَةٌ وفَضيلَةٌ ظاهِرَةٌ
Courage is a ready victory and an obvious virtue.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1700; Mizan ul Hikmah, page No. 223
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لَو تَمَيَّزَتِ الأشياءُ لَكانَ الصِّدقُ مَع الشَّجاعَةِ ، وكانَ الجُبنُ مَع الكَذِبِ
If qualities were to be classified, honesty would be with courage, and cowardice with dishonesty.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 7597; Mizan ul Hikmah, page No. 223
الإمامُ الحسنُ (عَلَيهِ الّسَلامُ) ـ وقد سُئلَ عنِ‏الشَّجاعةِ ـ: مُواقَفَةُ الأقرانِ ، والصَّبرُ عِندَ الطِّعانِ
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.) was once asked about courage, to which he replied, 'It is to know when to stand up to one's opponents, and when to be patient in the face of criticism.’
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.)
Tuhaf al-`Uqoul, no. 226; Mizan ul Hikmah, page No. 223
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): جُبِلَتِ الشَّجاعَةُ على ثلاثِ طَبائعَ ، لِكُلِّ واحِدَةٍ مِنهُنَّ فَضيلَةٌ لَيسَت لِلاُخرى: السَّخاءُ بِالنَّفسِ ، والأنَفَةُ مِنَ الذُّلِّ ، وطَلبُ الذِّكرِ ، فإنْ تَكامَلَت في الشُّجاعِ كانَ البَطَلَ الذي لا يُقامُ لِسَبِيلِهِ ، والمَوسومَ بالإقدامِ في عَصرِهِ ، وإن تَفاضَلَت فيهِ بَعضُها على بَعضٍ كانَت شَجاعَتُهُ في ذلكَ الذي تَفاضَلَت فيهِ أكثَرَ وأشَدَّ إقداماً
Courage has been created based on three natural characteristics, each of which has an exclusive merit over the rest. They are: self-esteem, dignity [in the face of humiliation], and seeking a good reputation. If they all attain perfection in the courageous man, he is an invincible hero, distinguished for his boldness in his generation. And if some of them are perfected in him more than others, then his courage will far supercede in those particular qualities over the rest.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 236, no. 66; Mizan ul Hikmah, page No. 224
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): قَدرُالرَّجُل على قَدرِ هِمَّتِهِ، وصِدقُهُ على قَدرِ مُرُوَّتِهِ ، وشَجاعَتُهُ على قَدرِ أنَفَتِهِ
A man's worth is in proportion to the extent of his ambition, his honesty is in proportion to the extent of his gallantry, and his courage is in proportion to the extent of his dignity [in the face of humiliation].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 47; Mizan ul Hikmah, page No. 224
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): شَجاعَةُ الرَّجُلِ عَلى قَدرِ هِمَّتِهِ ، وغَيرَتُهُ على قَدرِ حَمِيَّتِهِ
A man's courage is in proportion to the extent of his ambition, and his zeal in proportion to the extent of his ardour.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5763; Mizan ul Hikmah, page No. 224
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): على قَدرِ الحَمِيَّةِ تكونُ الشَّجاعَةُ
[A man's] courage is in proportion to the extent of [his] ardour.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6180; Mizan ul Hikmah, page No. 224
مَرَّ رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) بقَومٍ يرفَعونَ حَجَراً، فقالَ: ما هذا؟ قالوا: نعرِفُ بذلكَ أشَدَّنا وأقوانا ، فقالَ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ألا اُخبِرُكُم بأشَدِّكُم وأقواكُم ؟ قالوا: بلى يا رسولَ اللّه‏ِ . قالَ: أشَدُّكُم وأقواكُمُ الذي إذا رَضِيَ لَم يُدخِلْهُ رِضاهُ في إثمٍ ولا باطِلٍ ، وإذا سَخِطَ لَم يُخرِجْهُ سَخَطُهُ مِن قَولِ الحَقِّ ، وإذا قَدَرَ لَم يَتَعاطَ ما لَيسَ لَهُ بِحَقٍّ
Shall I tell you who is the toughest and strongest from among you?’ They replied, ‘Yes, O Prophet of Allah, do tell us’, so the Prophet (SAWA) said, ‘The strongest and toughest of you is he who, when he is happy, his happiness does not lead him to committing a sin or anything wrong, and when he gets angry, his anger does not prevent him from speaking the truth, and when he is empowered in any way, he does not take hold of that which is not lawfully his.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Ma`ani al-Akhbar, p. 366, no. 1; Mizan ul Hikmah, page No. 224
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أشجَعُ الناسِ أسخاهُم
The most courageous of people is the most generous of them.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2899; Mizan ul Hikmah, page No. 224
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أشجَعُ الناسِ مَن غَلَبَ الجَهلَ بِالحِلمِ
The most courageous of people is he who conquers his rashness with clemency.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, 3357; Mizan ul Hikmah, page No. 225
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أقوَى الناسِ أعظَمُهم سُلطاناً على نَفسِهِ
The strongest of people is the one with the greatest authority over his own self.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3188; Mizan ul Hikmah, page No. 225
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفَةُ الشَّجاعَةِ إضاعَةُ الحَـزمِ
The bane of courage is losing one's judiciousness
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3938; Mizan ul Hikmah, page No. 225
الإمامُ العسكريُّ (عَلَيهِ الّسَلامُ): إنَّ ... للشَّجاعَةِ مِقداراً ، فإن زادَ علَيهِ فهُو تَهَوُّرٌ
Verily… courage has a limit, which when overstepped becomes foolhardiness.
Imām Hasan al-‘Askarī (a.s.)
Bihar al-Anwar, v. 78, p. 377, no. 3; Mizan ul Hikmah, page No. 225
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إذا نَقَضوا العَهدَ سَلَّطَ اللّه‏ُ عَلَيهِم عَدُوَّهُم
When they break a covenant, Allah allows their enemy to gain mastery over them.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 100, p. 46, no. 3; Mizan ul Hikmah, page No. 226
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لا دِينَ لِمَن لا عَهدَ لَهُ
He who does not keep a promise has no religion.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nawadir al-R`awandi, p. 5; Mizan ul Hikmah, page No. 226
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنَّ العُهودَ قَلائدُ في الأعناقِ إلى يَومِ القِيامَةِ ، فمَن وَصَلَها وَصَلَهُ اللّه‏ُ ، ومَن نَقَضَها خَذَلَهُ اللّه‏ُ ، ومَنِ استَخَفَّ بِها خاصَمَتهُ إلَى الّذي أكَّدَها وأخَذَ خَلقَهُ بِحِفظِها
Verily promises are chains on people’ s necks until the Day of Resurrection. So whoever fulfils them is delivered by Allah, and whoever breaks them is forsaken by Allah, and whoever takes them lightly will have to contend with the One Who has placed special emphasis on them and Who has enjoined upon His creation to fulfil them.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3650; Mizan ul Hikmah, page No. 226
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ مِن كِتابِهِ لِلأشتَرِ لَمّا وَلاّهُ مِصرَ ـ: لَيسَ مِن فَرائضِ اللّه‏ِ شَيءٌ النّاسُ أشَدُّ عَلَيهِ اجتِماعاً ـ مَعَ تَفَرُّقِ أهوائهِم، وتَشَتُّتِ آرائهِم ـ مِن تَعظيمِ الوَفاءِ بِالعُهودِ
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) in a letter he wrote to al-Ashtar when he appointed him governor of Egypt, said, ‘Among all things made incumbent by Allah, there is nothing on which people are more strongly united, in spite of the difference of their opinions and the diversity of their views, than the respect for fulfilling promises.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 53; Mizan ul Hikmah, page No. 226
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): حُسنُ العَهدِ مِنَ الإيمانِ
Verily fulfilment of a promise is part of faith.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3379; Mizan ul Hikmah, page No. 226
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ما أيقَنَ بِاللّه‏ِ مَن لَم يَرْعَ عُهودَهُ وذِمَّتَهُ
He who does not observe his promises and his guarantee does not have conviction in Allah.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9577; Mizan ul Hikmah, page No. 227
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): ثَلاثٌ لَم يَجعَلِ اللّه‏ُ عَزَّوجلَّ لاِءحَدٍ فيهِنَّ رُخصَةً: ... الوَفاءُ بِالعَهدِ لِلبَرِّ والفاجِرِ
There are three things wherein Allah, Mighty and Exalted, has not granted anyone a concession … the fulfilment of one’ s promise, be it to the good person or the bad.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 2, p. 162, no. 15; Mizan ul Hikmah, page No. 227
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ في قولهِ تعالى: «وَلا تَكونوا كَالَّتي نَقَضَتْ غَزْلَها مِنْ بَعْدِ قُوة» ـ: الّتي نَقَضَت غَزلَها امرَأةٌ مِن بَني تَيمِ بنِ مُرَّةَ يُقالُ لَها: رابِطَةُ (ريطَةُ) بِنتُ كَعبِ بنِ سَعدِ بنِ تَيمِ بنِ كَعبِ بنِ لُؤيَّ بنِ غالِبٍ ، كانَت حَمقاءَ تَغزِلُ الشَّعَرَ ، فإذا غَزَلَت نَقَضَتهُ ثُمَّ عادَت فَغَزَلَتهُ ، فقالَ اللّه‏ُ: «وَلا تَكونوا كَالَّتي نَقَضَتْ غَزلَها مِنْ بَعْدِ قُوة»إنَّ اللّه‏َ تَبارَكَ وتَعالى أمَرَ بِالوَفاءِ ونَهى عَن نَقضِ العَهدِ ، فضَرَبَ لَهُم مَثَلاً
Imām Muhammad ibn ‘Alī al-Baqir (a.s.) said with regards to Allah’ s verse “Do not be like her who would undo her yarn, breaking it up after [spinning it to] strength, by making your oaths a means of [mutual] deceit among yourselves …”[ Qur’ an 1692], said, ‘The one who undid her yarn was a woman from the tribe of Bani Taym b. Murrah, called Rabita (Rayta), daughter of Ka`ab b. Sa`ad b. Taym b. Ka`ab b. Lu`aayya b. Ghalib. She was a stupid woman who would spin hair, and after she had spun it, she would undo it then start to spin it all over again. So Allah said, “Do not be like her who would undo her yarn …” Verily Allah, Blessed and most High, has commanded the fulfilment of the oath and has prohibited its breaking, and has made this a parable for them.’
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Tafsir al-Qummi, v. 1, p. 389; Mizan ul Hikmah, page No. 227
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لَمّا سُئلَ عَن قَولِهِ تَعالى: «ياأيُّها الَّذينَ‏آمَنوا أوْفوا بِالعُقودِ» ـ: العُهودِ
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) when asked about the verse “O you who have faith! Keep your agreements”, replied, ‘[It refers to] promises.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tafsir al-Qummi, v. 1, p. 289, no. 5; Mizan ul Hikmah, page No. 227
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إيّاكم والدَّينَ ، فإنّه هَمٌّ بِالليلِ وذُلٌّ بالنهارِ
Beware of debt for verily it is a source of anxiety in the night and a source of disgrace during the day.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 103, p. 141, no. 4; Mizan ul Hikmah, page No. 239
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كَثرَةُ الدَّينِ تُصَيِّرُ الصادِقَ كاذِباً والمُنجِزَ مُخْلِفاً.
Copious debts transform the truthful man into a liar and an achiever into one who is unreliable.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 7105; Mizan ul Hikmah, page No. 239
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): خَفِّفوا الدَّينَ ، فإنّ في خِفَّةِ الدَّينِ زيادَةَ العُمُرِ
Lighten your debts, for verily with little debt comes longer life.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 103, p. 145, no. 21; Mizan ul Hikmah, page No. 239
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): مَن طَلَبَ هذا الرِّزقَ مِن حِلِّهِ لِيَعودَ بهِ عَلى نفسِهِ وعِيالِهِ كانَ كالمُجاهِدِ في سبيلِ اللّه‏ِ عزّ وجلّ ، فإن غَلَبَ علَيهِ فَلْيَستَدِنْ عَلَى اللّه‏ِ وعَلى رسولِهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ما يَقوتُ بهِ عِيالَهُ
One who seeks to gain sustenance for himself and his family in a lawful manner is as the one who fights in the way of Allah. But if he is unable to do so he may incur debt, trusting in Allah and His Prophet, in order to ensure provisions for his family.’
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Kafi, v. 5, p. 93, no. 3; Mizan ul Hikmah, page No. 239
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أصنافٌ لا يُستَجابُ لَهُم ، مِنهُم مَن أدانَ رَجُلاً دَيناً إلى أجَلٍ فلَم يَكتُبْ علَيهِ كِتاباً ولَم يُشهِدْ علَيهِ شُهُوداً
There are certain types of people whose supplications are not answered. From among them is the man who lends money to someone for a specified time and neither writes it down nor has anyone witness it.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 104, p. 301, no. 1; Mizan ul Hikmah, page No. 240
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن يَمطُلْ على ذِي حَقٍّ حَقَّهُ وهُو يَقدِرُ على أداءِ حَقِّهِ فعلَيهِ كُلَّ يومٍ خَطيئةُ عَشّارٍ.
Whoever postpones repaying someone their right while he is capable of doing has the sin of an extortionist written down for him as every day passes by.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 103, p. 146, no. 3; Mizan ul Hikmah, page No. 240
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَطْلُ الغَنِيِّ ظُلمٌ
A wealthy man’s postponement [in repayment of a debt] is oppression.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Mustadrak al-Wasa`il, v. 13, p. 397, no. 15713; Mizan ul Hikmah, page No. 240
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أبخَلُ الناسِ بِعَرَضِهِ أسخاهُم بِعِرضِهِ
The most miserly person with regards to his wealth is the most liberal in squandering away his reputation.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3190; Mizan ul Hikmah, page No. 240
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ما ضَلَّ قَومٌ إلّا أوْثَقواالجَدَلَ
No sooner do a people go astray than they exaggerate in dispute.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 2, p. 138, no. 52; Mizan ul Hikmah, page No. 248
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إيّاكُم والجِدالَ؛ فإنّه يُورِثُ‏الشَّكَّ .
Avoid dispute, for it brings about doubt.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Khisal, p. 615, no. 10; Mizan ul Hikmah, page No. 248
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ فِي الحِكَمِ المنسوبَةِ إلَيهِ ـ: مُرُوا الأَحداثَ بِالمِراءِ وَالجِدالِ، وَ الكُهولَ بِالفِكرِ، وَالشُّيوخَ بِالصَّمتِ
We are the ones who debate about the religion of Allah.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 2, p. 125, no. 1; Mizan ul Hikmah, page No. 248
الإمامُ العسكريُّ (عَلَيهِ الّسَلامُ): ذُكرَ عند الصّادقِ (عَلَيهِ الّسَلامُ) الجِدالُ في الدِّينِ، وأنّ رسولَ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) والأئمّةَ المعصومينَ (عَلَيهِمُ الّسَلامُ ( قد نَهَوا عنه، فقالَ الصّادقُ (عَلَيهِ الّسَلامُ): لَم يُنْهَ عنهُ مطلَقا، لكنَّهُ نهى عنِ الجِدالِ بغيرِ الّتي هِي أحسَنُ
The subject of disputing about religion was mentioned in the presence of al-Sadiq (AS), and that the Prophet (SAWA) and the infallible Imams (AS) prohibited it. So al-Sadiq (AS) said, ‘He never prohibited it absolutely, but only prohibited dispute in ways that are not the best.
Imām Hasan al-‘Askarī (a.s.)
Bihar al-Anwar, v. 2, p. 125, no. 2; Mizan ul Hikmah, page No. 249
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ اللّه‏َ عَزَّوجلَّ يُبغِضُ أو يَلعَنُ كُلَّ ذَوّاقٍ مِنَ الرِّجالِ، وكُلَّ ذَوّاقَةٍ مِن النِّساءِ
Verily Allah, Mighty and Exalted, despises or excludes from His mercy every man who is quick to contract new marriages, and every woman who does so.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 6, p. 54, no. 1; Mizan ul Hikmah, page No. 251
الإمام الباقرُ (عَلَيهِ الّسَلامُ): إنّ اللّه‏َ عَزَّوجلَّ يُبغِضُ كُلَّ مِطلاقٍ ذَوّاقٍ
Verily Allah, Mighty and Exalted, despises every man who is quick to contract new divorces and marriages.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 6, p. 55, no. 4; Mizan ul Hikmah, page No. 251
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): ما مِن شَيءٍ مِمّا أحَلَّهُ اللّه‏ُ عَزَّوجلَّ أبغَضَ إلَيهِ مِن الطلاقِ، وإنَّ اللّه‏َ يُبغِضُ المِطلاقَ الذَّوّاقَ
Nothing is more abominable to Allah from all that He has made permissible than divorce, and verily Allah despises one who is quick to contract new divorces and marriages.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 6, p. 54, no. 2; Mizan ul Hikmah, page No. 251
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ عَزَّوجلَّ يُحِبُّ البيتَ الذي فيهِ العُرسُ، ويُبغِضُ البيتَ الذي فيهِ الطلاقُ، وما مِن شَيءٍ أبغَضَ إلى اللّه‏ِ عَزَّوجلَّ مِن الطَّلاقِ
Verily Allah, Mighty and Exalted, loves the house wherein a wedding is taking place, and despises the house wherein a divorce is in process, and nothing is more abominable to Allah than divorce
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 6, no. 3; Mizan ul Hikmah, page No. 251
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ) ـ لمّا سُئلَ عن العلّةِ التي من أجلِها لا تَحِلُّ المُطَلَّقَةُ لِلعِدَّةِ لِزَوجِها حتّى تَنكِحَ زَوجاً غيرَهُ ـ: إنَّ اللّه‏َ تباركَ و تعالى إنّما أذِنَ في الطلاقِ مَرَّتَينِ، فقالَ عَزَّوجلَّ: «الطَّلاقُ مَرَّتانِ فَإِمْساكٌ بِمَعْروفٍ أَوْ تَسْريحٌ بِإِحْسانٍ» (البقرة / 229)؛ يَعنِي في التَّطليقَةِ الثالثةِ، ولِدُخُولِهِ فيما كَرِهَ اللّه‏ُ عَزَّوجلَّ لَهُ مِن الطلاقِ الثالثِ حَرَّمَها اللّه‏ُ علَيهِ، فلا تَحِلُّ لَهُ مِن بعدُ حتّى تَنكِحَ زَوجاً غَيرَهُ؛ لئلاّ يُوقِعَ الناسُ الاستِخفافَ بِالطلاقِ ولا تُضارَّ النِّساءُ
Imam al-Rida (AS) was once asked the reason why a man is not allowed to remarry his divorcée numerous times unless she has married another husband first, to which he replied, ‘Verily Allah, Blessed and most High, has permitted revocable divorce twice, and said: “[Revocable] divorce may be only twice; then [let there be] either an honourable retention, or a kindly release” [Qur’an 2:229], meaning the third time around. Because of his contracting this divorce that Allah despises so, three times over, Allah prohibits him from doing it again, so she [his divorcée] is not lawful for him until she marries another husband [and he divorces her], in order that people do not plunge into divorce, taking it as a light matter, and in order that women may not be caused to suffer in the process.’
Imām Alī ibn Mūsā al-Rezā (a.s.)
Uyoun Akhbar al-Reza (AS), v. 2, p. 85, no. 27; Mizan ul Hikmah, page No. 252
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ) ـ مِمّا كَتَبَ إلى محمّدِ بنِ سِنانٍ في عِلَّةِ الطلاقِ ثلاثاً ـ: وعِلَّةُ الطلاقِ ثلاثاً لِما فيهِ مِن المُهلَةِ فيما بينَ الواحِدَةِ إلى الثلاثِ؛ لرَغبَةٍ تَحدُثُ أو سُكونِ غَضَبٍ إن كانَ، ولِيَكُونَ ذلكَ تَخويفاً وتَأديباً للنِّساءِ وزَجِرا لهُنَّ عن مَعصيَةِ أزواجِهِنَّ فَاستَحَقَّتِ المرأةُ الفُرقَةَ والمُبايَنَةَ لدُخُولِها فيما لا يَنبَغي مِن مَعصيَةِ زَوجِها، وعِلَّةُ تَحريمِ المرأةِ بعدَ تِسعِ تَطليقاتٍ فلا تَحِلُّ لَهُ أبدا عُقوبَةً؛ لئلاّ يُتَلاعَبَ بِالطلاقِ، ولا تُستَضعَفَ المرأةُ، ولِيَكُونَ ناظِراً في اُمورِهِ مُتَيَقِّظا مُعتَبِراً، ولِيَكونَ يائساً لَها مِن الاجتِماعِ بعدَ تِسعِ تَطلِيقاتٍ
The reasoning behind the divorce being permissible three times is to do with the respite it gives [each party to think] between the first to the third time – for in that time, a desire [for one’s spouse] may arise or one’s rage may subside. Also, [it has been restricted to three] in order to discipline and deter women from disobeying their husbands [time after time] whereby she may have become deserving of separation and distancing for doing something to disobey her husband. The reason why a woman becomes unlawful for a man after nine counts of divorce, where he is absolutely not allowed a woman and is punishable for it, is in order that people do not make a jest of divorce and so that women are not abased, and so that man may consider his situation carefully and vigilantly [before plunging into marriage and divorce], and that he may feel despair at ever coming back together with a woman after having divorced nine times.
Imām Alī ibn Mūsā al-Rezā (a.s.)
Ellal al-Shara’ie, p. 507, no. 1; Mizan ul Hikmah, page No. 252
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن أمَرَ بِالمَعروفِ ونَهى عَنِ المُنكَرِ فهُوَ خَليفَةُ اللّه‏ِ في الأرضِ ، وخَليفَةُ رَسولِهِ.
Whoever enjoins good and prohibits wrong is the deputy of Allah and the deputy of His Prophet on the earth.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Mustadrak al-Wasa`il, v. 12, p. 179, no. 13817; Mizan ul Hikmah, page No. 262
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ اللّه‏َ تَبارَكَ وتَعالى لَيُبغِضُ المُؤمِنَ الضَّعيفَ الّذي لا زَبْرَ لَهُ ، وقالَ: هُوَ الّذي لا يَنهى عَنِ المُنكَرِ.
Verily Allah, Mighty and Exalted, despises the weak believer who has no religion [i.e. has no devotion to his religion].’ When asked who a believer with no religion is, he replied, ‘He who does not prohibit wrong.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 5, p. 59, no. 15; Mizan ul Hikmah, page No. 263
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): قِوامُ الشَّريعَةِ الأمرُ بِالمَعروفِ، والنَّهيُ عَنِ المُنكَرِ ، وإقامَةُ الحُدودِ
The basis of Islamic law is the enjoinment of good and the prohibition of wrong.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6817; Mizan ul Hikmah, page No. 263
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): وما أعمالُ البِرِّ كُلُّها والجِهادُ في سَبيلِ اللّه‏ِ عِندَ الأمرِ بِالمَعروفِ والنَّهيِ عَنِ المُنكَرِ ، إلّا كَنَفثَةٍ في بَحرٍ لُجِّيٍّ.
All acts of righteousness and striving in the way of Allah are as mere spittle in the deep sea compared to enjoining good and prohibiting wrong.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 374; Mizan ul Hikmah, page No. 263
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): الأمرُ بِالمَعروفِ أفضَلُ أعمالِ الخَلقِ.
Enjoinment of good is the best of all acts performed by creation.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1977; Mizan ul Hikmah, page No. 263
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): اعلَموا أنَّ الأمرَ بِالمَعروفِ والنَّهيَ عَنِ ‏المُنكَرِ لَم يُقَرِّبا أجَلاً ، ولَم يَقطَعا رِزقا.
Know that enjoinment of good and prohibition of wrong never reach an end, and never cut off sustenance.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Kafi, v. 5, p. 57, no. 6; Mizan ul Hikmah, page No. 263
الإمامُ الحسينُ (عَلَيهِ الّسَلامُ): كانَ يُقالُ: لا تَحِلُّ لِعَينٍ مُؤمِنَةٍ تَرَى اللّه‏َ يُعصى فتَطرِفُ حتّى يُغَيِّرَهُ.
It is not permissible for a believing eye to watch Allah being disobeyed and close without first changing the situation.
Imām Husayn ibn ‘Alī ibn Abī Ṭālib (a.s.)
Tanbih al-Khawatir, v. 2, p. 179; Mizan ul Hikmah, page No. 263
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): إنَّ الأمرَ بِالمَعروفِ والنَّهيَ عَنِ المُنكَرِ سَبيلُ الأنبياءِ ، ومِنهاجُ الصُّلَحاءِ ، فريضَةٌ عَظيمَةٌ بِها تُقامُ الفَرائضُ ، وتَأمَنُ المَذاهِبُ ، وتَحِلُّ المَكاسِبُ ، وتُرَدُّ المَظالِمُ ، وتَعمُرُ الأرضُ ، ويُنتَصَفُ مِنَ الأعداءِ ، ويَستَقيمُ الأمرُ .
Verily the enjoinment of good and the prohibition of wrong is the path of the prophets, the way of the righteous, a great obligation on which all other obligations are founded and on which ideologies are secured, by which earnings are made lawful, by which iniquities are redressed, through which the earth flourishes, justice is sought from enemies and [Allah’s] command is kept upright.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 5, p. 56, no. 1; Mizan ul Hikmah, page No. 264
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لَتَأمُرُنَّ بِالمَعروفِ ولَتَنهُنَّ عَنِ المُنكَرِ ، أو لَيَعُمَّنَّكُم عَذابُ اللّه‏ِ
You must enjoin good indeed and you shall prohibit wrong otherwise the chastisement of Allah will surely overtake you.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Wasael al-Shi`aah, v. 11, p. 407, no. 12; Mizan ul Hikmah, page No. 264
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ مِن وَصِيَّتِهِ لِلحَسَنَينِ ’ بعدَ أن ضَرَبَهُ ابنُ مُلجَمٍ ـ: لا تَترُكوا الأمرَ بِالمَعروفِ والنَّهيَ عَنِ المُنكَرِ فَيُوَلّى عَلَيكُم شِرارُكُم ثُمَّ تَدعونَ فلا يُستَجابُ لَكُم
Never abandon the enjoinment of good and the prohibition of wrong lest the evil ones amongst you gain mastery over you whereafter you will supplicate [Allah] but you will not be answered.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 47; Mizan ul Hikmah, page No. 264
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الرّاضي بِفِعلِ قومٍ كالدّاخِلِ فيهِ مَعَهُم ، وعَلى كُلِّ داخِلٍ في باطِلٍ إثمانِ: إثمُ العَمَلِ بِهِ ، وإثمُ الرِّضا بِهِ
The one who contents himself with the wrong action of a group of people is as one who plunges into it with them, and every person who plunges into wrongdoing is guilty of two sins: the sin of having committed the wrong and the sin of being content with it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 254; Mizan ul Hikmah, page No. 264
الإمامُ الجوادُ (عَلَيهِ الّسَلامُ): مَنِ استَحسَنَ قَبيحاً كانَ شَريكاً فيهِ.
He who approves of a wicked deed partakes in it.
Imām Muhammad al-Taqī (a.s.)
Kashf al-Ghamma, v. 3, p. 139; Mizan ul Hikmah, page No. 264
الإمامُ الجوادُ (عَلَيهِ الّسَلامُ): مَن شَهِدَ أمراً فكَرِهَهُ كانَ كمَن غابَ عَنهُ ، ومَن غابَ عَن أمرٍ فرَضِيَهُ كانَ كمَن شَهِدَهُ.
He who witnesses a misdeed and abhors it is as one who was absent thereat, whereas he who is absent from a misdeed and yet contents himself with it is as one who witnessed it.
Imām Muhammad al-Taqī (a.s.)
Tuhaf al-`Uqoul, no. 456; Mizan ul Hikmah, page No. 265
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ـ لَمّا قيلَ لَهُ: لا نَأمُرُ ولا نَنهى إلّا بِما عَمِلنا بِهِ أو انتَهَينا عَنهُ كُلِّهِ ـ: لا ، بَل مُروا بِالمَعروفِ وإن لَم تَعمَلوا بِهِ كُلِّهِ، وانهَوا عَنِ المُنكَرِ وإن لَم تَنتَهوا عَنهُ كُلِّهِ.
No, rather enjoin good even if you yourself do not practice it absolutely and prohibit wrong even if you yourself do not refrain from it absolutely.’
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 2, p. 213; Mizan ul Hikmah, page No. 265
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّي لأَرفَعُ نَفسي أن أنهى النّاسَ عَمّا لَستُ أنتَهي عَنهُ ، أو آمُرَهُم بِما لا أسبِقُهُم إلَيهِ بعَمَلي
Verily I bring myself to prohibit people from that which I myself do not refrain from, or to enjoin them that which I myself have not performed before them.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3780; Mizan ul Hikmah, page No. 265
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لَعَنَ اللّه‏ُ الآمِرينَ بِالمَعروفِ التّارِكينَ لَهُ ، والنّاهينَ عَنِ المُنكَرِ العامِلينَ بِهِ
Allah curses those who enjoin good but abandon its practice, and those who prohibit wrong but commit it themselves.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 129; Mizan ul Hikmah, page No. 265
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): وانهَوا عَنِ المُنكَرِ وتَناهَوا عَنهُ؛ فإنَّما اُمِرتُم بِالنَّهيِ بَعدَ التّناهي.
And prohibit wrong and abstain from it yourselves, for verily you have been commanded to prohibit wrong after abstention from it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 105; Mizan ul Hikmah, page No. 266
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّما يَأمُرُ بِالمَعروفِ ويَنهى عَنِ المُنكَرِ مَن كانَت فيهِ ثَلاثُ خِصالٍ: عامِلٌ بِما يَأمُرُ بِهِ وتارِكٌ لِما يَنهى عَنهُ ، عادِلٌ فيما يَأمُرُ عادِلٌ فيما يَنهى ، رَفيقٌ فيما يَأمُرُ ورَفيقٌ فيما يَنهى .
Verily the one who enjoins good and prohibits wrong should possess three qualities: he should act upon that which he enjoins and abstain from that which he prohibits; he must be just with regards to what he enjoins and just with regards to what he prohibits; and he must be gentle in what he enjoins and gentle in what he prohibits.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Khisal, p. 109, no. 79; Mizan ul Hikmah, page No. 266
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن رَأى مِنكُم مُنكَراً فَلْيُغَيِّرْهُ بِيَدِهِ ، فإن لَم يَستَطِعْ فبِلِسانِهِ ، فإن لَم يَستَطِعْ فبِقَلبِهِ وذلكَ أضعَفُ الإيمانِ.
He who sees wrong being done should redress the situation with his own hand, and if he cannot do so then with his tongue, and if he cannot do so then with his heart [disapproving the act], and that is the weakest level of faith.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Targhib wa al-Tarhib, v. 3, p. 223, no. 1; Mizan ul Hikmah, page No. 266
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن تَرَكَ إنكارَ المُنكَرِ بقَلبِهِ ويَدِهِ ولِسانِهِ فهُوَ مَيِّتٌ بَينَ الأحياءِ.
He who abandons the prohibition of wrong with his heart, his hand and his tongue is a dead man walking amongst the living
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Tahdhib, v. 6, p. 181, no. 374; Mizan ul Hikmah, page No. 266
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أمَرَنا رَسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) أن نَلقى أهلَ المَعاصي بِوُجوهٍ مُكفَهِرَّةٍ
The Prophet (SAWA) commanded us to meet the sinners with stern faces.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Kafi, v. 5, p. 59, no. 10; Mizan ul Hikmah, page No. 267
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): حَسبُ المُؤمِنِ عِزّاً إذا رَأى مُنكَراً أن يَعلَمَ اللّه‏ُ عَزَّوجلَّ مِن قَلبِه إنكارَهُ .
It is honour indeed for a believer that when he sees wrong being done, Allah, Mighty and Exalted, knows his heart to have rejected it.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 5, p. 60, no. 1; Mizan ul Hikmah, page No. 267
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ما عَهِدَ إلَيَّ جَبرَئيلُ (عَلَيهِ الّسَلامُ) في شَيءٍ ما عَهِدَ إلَيَّ في مُعاداةِ الرِّجالِ.
Gabriel has not exhorted me against anything like he has exhorted me against showing enmity towards people.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 202, no. 11; Mizan ul Hikmah, page No. 267
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ما نُهِيتُ عن شَيءٍ بَعدَ عِبادَةِ الأوثانِ ما نُهِيتُ عَن مُلاحاةِ الرِّجالِ.
After idol-worship, I have not been prohibited with anything as significantly as I have been prohibited hostility towards people.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tuhaf al-`Uqoul, no. 42; Mizan ul Hikmah, page No. 267
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن لاحَى الرِّجالَ سَقَطَت مُروءَتُهُ وذَهَبَت كَرامَتُهُ.
Whoever shows hostility towards others, his gallantry wanes and his kindness vanishes.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Tusi, p. 512, no. 1119; Mizan ul Hikmah, page No. 267
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): رَأسُ الجَهلِ مُعاداةُ النّاسِ.
The peak of ignorance is showing enmity towards people.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5237; Mizan ul Hikmah, page No. 267
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): إيّاكُم والخُصومَةَ ؛ فإنَّها تُفسِدُ القَلبَ وتُورِثُ النِّفاقَ .
Beware of antagonistic dispute for verily it corrupts the heart and engenders hypocrisy.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Hilyat al-Awliya, v. 3, p. 184, no. 235; Mizan ul Hikmah, page No. 267
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): عِلَّةُ المُعاداةِ قِلَّةُ المُبالاةِ .
The cause of enmity is lack of consideration [for others].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6302; Mizan ul Hikmah, page No. 268
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لِكُلِّ شَيءٍ بَذرٌ وبَذرُ العَداوَةِ المِزاحُ .
Everything has a seed, and the seed of enmity is mockery.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, 7316; Mizan ul Hikmah, page No. 268
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): بَطنُ المَرءِ عَدوُّهُ.
Man’s stomach is his enemy.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4424; Mizan ul Hikmah, page No. 268
الإمامُ الجوادُ (عَلَيهِ الّسَلامُ): قَد عاداكَ مَن سَتَرَ عَنكَ الرُّشدَ اتِّباعاً لِما تَهواهُ.
He who conceals [the path] of proper conduct from you in making you follow that which you desire is indeed your enemy.
Imām Muhammad al-Taqī (a.s.)
A`alam al-Din, no. 309; Mizan ul Hikmah, page No. 268
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أعدى عَدوِّكَ نَفسُكَ الَّتي بَينَ جَنبَيكَ.
Your archenemy is your lower self that resides between your two sides.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 1, no. 259; Mizan ul Hikmah, page No. 268
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أعدى عَدُوٍّ لِلمَرءِ غَضَبُهُ وشَهوَتُهُ، فَمَن مَلَكَهُما عَلَت دَرَجَتُهُ وبَلَغَ غايَتَهُ.
The enemy with the weakest stratagem is he who openly displays his enmity.
Imām Hasan al-‘Askarī (a.s.)
A`alam al-Din, no. 313; Mizan ul Hikmah, page No. 269
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن نامَ عَن عَدُوِّهِ أنبَهَتهُ المَكايِدُ .
Whoever falls into a sleep of neglect of his enemy is jolted awake by his crafty schemes.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8672; Mizan ul Hikmah, page No. 269
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن نامَ لَم يُنَمْ عَنهُ .
He who overlooks [his enemy] is himself surely not overlooked.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 62; Mizan ul Hikmah, page No. 269
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لاتَستَصغِرَنَ‏عَدُوّاً وإن‏ضَعُفَ
Never underestimate an enemy even if he be weak.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10216; Mizan ul Hikmah, page No. 269
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَنِ استَصلَحَ عَدُوَّهُ‏ زَادَ في عَدَدِهِ.
He who reconciles with his enemy increases the numbers on his own side.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8230; Mizan ul Hikmah, page No. 269
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَنِ‏استَصلَحَ ‏الأضدادَ بَلَغَ‏ المُرادَ.
He who reconciles with the opposition achieves his aim.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8043; Mizan ul Hikmah, page No. 269
لقمانُ (عَلَيهِ الّسَلامُ) ـ في وَصِيَّتِهِ لاِبنِهِ ـ: يا بُنَيَّ ، لِيَكُن مِمّا تَتَسَلَّحُ بِهِ عَلى عَدُوِّكَ فَتَصرَعُهُ المُماسَحَةُ وإعلانُ الرِّضا عَنهُ ، ولا تُزاوِلْهُ بِالمُجانَبَةِ فيَبدُوَ لَهُ ما في نَفسِكَ فَيتَأهَّبَ لَكَ.
Luqman Al Hakeem (a.s.) said in his advice to his son, ‘O my son, let your weapons against your enemy with which you bring him to the ground be crafty persuasion and a [false] display of pleasure with him, and do not pursue him by running after him in case what you harbour within may become manifest to him leading him to prepare himself for you.
Luqman Al Hakeem (a.s.)
Amali al-Saduq, p. 532, no. 5; Mizan ul Hikmah, page No. 270
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): النّاسُ أعداءُ ما جَهِلوا
People are hostile towards that which they are ignorant of.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sayings 172 and 438; Mizan ul Hikmah, page No. 270
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ما خَيرٌ بِخَيرٍ بَعدَهُ النارُ ، وما شَرٌّ بِشَرٍّ بَعدَهُ الجَنَّةُ ، وكُلُّ نَعيمٍ دُونَ الجَنَّةِ فهُو مَحقورٌ ، وكُلُّ بَلاءٍ دُونَ النارِ عافِيَةٌ.
That good whose end consequence is the Fire is not good, and that hardship whose end consequence is Paradise is not bad. Every bliss other than Paradise is inferior, and every calamity other than the Fire itself is a comfort.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 387; Mizan ul Hikmah, page No. 270
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّ اللّه‏َ سبحانَهُ أنزَلَ كِتاباً هادِيَاً بَيَّنَ فيه الخَيرَ والشَّرَّ ، فَخُذُوا نَهجَ الخَيرِ تَهتَدُوا ، واصدِفُوا عَن سَمْتِ الشَّرِّ تَقصِدُوا
Allah, Glorified be He, has sent down a guiding Book wherein He has explained good and evil, so adopt the course of good so that you be rightly guided, and turn away from the direction of evil so that you remain focused on the right way.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 167; Mizan ul Hikmah, page No. 271
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): خَصلَتانِ ليسَ ‏فَوقَهُما مِنَ البِرِّ شَيءٌ: الإيمانُ بِاللّه‏ والنَّفعُ لِعبادِ اللّه‏ِ ، وخَصلَتانِ لَيسَ فَوقَهُما مِنَ الشَّرِّ شَيءٌ: الشِّركُ بِاللّه‏ِ والضُّرُّ لِعِبادِ اللّه
There are two virtues unexcelled by anything better: faith in Allah, and being of benefit to Allah's servants. And there are two iniquities unsurpassed by anything worse: associating something with Allah, and causing harm to Allah's servants.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 137, no. 2; Mizan ul Hikmah, page No. 271
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّهُ ليسَ شَيءٌ بِشرٍّ مِنَ الشَّرِّ إلّا عِقابَهُ ، ولَيسَ شَيءٌ بِخَيرٍ مِنَ الخَيرِ إلّا ثَوابَهُ.
There is nothing worse than an evil deed except for its own punishment, and there is nothing better than a good deed except for its own reward.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 114; Mizan ul Hikmah, page No. 271
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): فاعِلُ الشَّرِّ شَرٌّ مِنهُ.
The doer of evil is worse than the evil itself.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 32; Mizan ul Hikmah, page No. 271
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ عَزَّوجلَّ جَعَلَ لِلشَّرِّ أقفالاً وجَعَلَ مَفاتِيحَ تِلكَ الأقفالِ الشَّرابَ ، والكَذِبُ شَرٌّ مِنَ الشَّرابِ.
Verily Allah, Mighty and Exalted, created locks for all evils, and he made the keys to those locks to be alcohol; and lying is worse than alcohol.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 72, p. 236, no. 3; Mizan ul Hikmah, page No. 271
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الغَضَبُ مِفتاحُ كُلِّ شَرٍّ
Anger is the key to all evils.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 73, p. 263, no. 4; Mizan ul Hikmah, page No. 271
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ إبليسَ يَخطُبُ شَياطينَهُ ويقولُ: علَيكُم باللَّحمِ والمُسكِرِ والنِّساءِ، فَإنّي لا أجِدُ جِماعَ الشَّرِّ إلّا فيها.
Verily Satan addresses his devils saying, 'Avail yourselves to meat, intoxicants and women, for verily I do not see the merging together of more evils except through these.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar,v. 62, p. 293; Mizan ul Hikmah, page No. 272
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): تَكَلَّفُوا فِعلَ‏الخَيرِ وجاهِدُوا نفوسَكُم علَيهِ؛ فإنَّ الشَّرَّ مَطبوعٌ علَيهِ الإنسانُ.
Force yourselves to do good, and exert yourselves therein, for verily evil is something man naturally tends towards.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 2, p. 120; Mizan ul Hikmah, page No. 272
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أكرِهْ نفسَكَ على الفَضائلِ ، فإنَّ الرذائلَ أنتَ مَطبوعٌ علَيها.
Compel yourself to good virtues, for verily vices are something you have a natural tendency for.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2477; Mizan ul Hikmah, page No. 272
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الباطِلُ غَرورٌ خادِعٌ.
Falsehood is a deceiving deluder.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 549; Mizan ul Hikmah, page No. 304
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): فَلأَنقُبَنّ الباطِلَ حتّى يَخرُجَ الحقُّ مِن جَنْبِهِ.
I will rip falsehood open, until the truth emerges from its belly
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 2, p. 185; Mizan ul Hikmah, page No. 304
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الحقُّ طريقُ الجنّةِ، والباطلُ طريقُ النّارِ، وعلى كُلِّ طريقٍ داعٍ .
Truth is the road to Paradise, and falsehood is the road to Hell; and on each road there is a caller [calling to it].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Sa`ada, v. 3, p. 291; Mizan ul Hikmah, page No. 304
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ظَلَمَ الحقَّ مَنْ نَصرَ الباطلَ.
He who supports falsehood oppresses the truth.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6041; Mizan ul Hikmah, page No. 304
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أمَا إنّه ليسَ بينَ الحقِّ والباطلِ إلّا أربَعُ أصابِعَ ... الباطلُ أنْ تقولَ: سَمِعتُ، والحقُّ أنْ تقولَ: رَأيْتُ
Verily, there is nothing between truth and falsehood but a span of four fingers … Falsehood is to say, ‘I heard,’ while the truth is to say, ‘I saw.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 3, p. 240; Mizan ul Hikmah, page No. 305
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): فلَو أنَّ الباطلَ خَلَصَ مِن مِزاجِ الحقِّ لَم يَخْفَ علَى المُرتادِينَ، ولَو أنَّ الحقَّ خَلَصَ مِن لَبْسِ الباطلِ انْقَطَعتْ عنه ألْسُنُ المُعانِدينَ، ولكنْ يُؤخَذُ مِن هذا ضِغْثٌ ومِن هذا ضِغْثٌ.
Even if falsehood was isolated from being mixed with the truth, it would not be indefinable by those who aspire it; and even if the truth was free from being disguised as falsehood, the tongues of its opponents would still be silenced; but it is often made by taking a little from one and a little from the other.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 3, p. 240; Mizan ul Hikmah, page No. 305
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كَم مِن ضَلالةٍ زُخْرِفَتْ بآيةٍ مِن كتابِ اللّه‏ِ كما يُزَخْرَفُ الدِّرْهَمُ النُّحاسُ بالفِضَّةِ المُمَوَّهَةِ
Many an innovation was glossed with verses from the Book of Allah, just as the copper dirham is plated with silver coating.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6969; Mizan ul Hikmah, page No. 305
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): أبَى اللّه‏ُ أنْ يُعَرِّفَ باطلاً حقّاً، أبَى اللّه‏ُ أنْ يجْعَلَ الحقَّ في قلبِ المؤمنِ باطلاً لا شكَّ فيهِ، وأبَى اللّه‏ُ أنْ يَجعَلَ الباطلَ في قلبِ الكافرِ المُخالِفِ حقّاً لا شَكَّ فيهِ، ولَو لَم يَجْعَلْ هذا هكذا ما عُرِفَ حقٌّ مِن باطلٍ
Allah has refused to present falsehood as a certain truth, and He has refused to present the truth to the heart of a believer as a certain falsehood; He has also refused to present falsehood to the heart of a disbeliever as a certain truth. And had he not done thus, the truth would never be distinguished from falsehood.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 5, p. 303, no. 12; Mizan ul Hikmah, page No. 306
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لا يَستَيقِنُ القلبُ أنَّ الحقَّ باطلٌ أبداً، ولا يَستَيقِنُ أنَّ الباطلَ حقٌّ أبداً .
The heart can never ascertain that the truth is falsehood, nor can it ever ascertain that falsehood is the truth.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tafsir al-`Ayyashi, v. 2, p. 53, no. 39; Mizan ul Hikmah, page No. 306
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لِكُلِّ شَيءٍ زكاةٌ وزكاةُ الأبدانِ الصِّيامُ.
Everything has a zakat, and the zakat of the bodies is to fast
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Faza’il al-Ashhur al-Thalatha, p. 75, no. 57; Mizan ul Hikmah, page No. 308
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): صُومُوا تَصِحُّوا.
Fast and you will be healthy.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Da`awat, p. 76, no. 179; Mizan ul Hikmah, page No. 308
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الصائمُ في عِبادَةِ اللّه‏ِ وإن كانَ نائماً على فِراشِهِ، ما لَم يَغتَبْ مُسلِماً.
The fasting person is in constant worship of Allah, even when he is sleeping in his bed, as long as he does not backbite a fellow Muslim.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, p. 75, no. 1; Mizan ul Hikmah, page No. 308
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ما مِن صائمٍ يَحضُرُ قَوماً يَطعَمُونَ إلّا سَبَّحَت أعضاؤهُ، وكانَت صَلاةُ الملائكةِ علَيهِ، وكانَت صَلاتُهُم استِغفاراً.
No sooner does a fasting person come upon a group of people eating than his limbs glorify Allah on his behalf, the angels invoke blessings on him, and this invocation of theirs is counted as seeking forgiveness on his behalf.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, p. 77, no. 1; Mizan ul Hikmah, page No. 309
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الصَّومُ جُنَّةٌ مِن النارِ .
Fasting acts as a shield from the Fire.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 4, p. 62, no. 1; Mizan ul Hikmah, page No. 309
فاطمةُ الزَّهراءُ (عَلَيهَا الّسَلامُ): فَرَضَ اللّه‏ُ الصِّيامَ تَثبِيتاً لِلإخلاصِ.
Allah made fasting obligatory in order to reinforce sincere devotion [to Him].
Hazrat Fātimah az-Zahrā (s.a.)
Bihar al-Anwar, v. 96, p. 368, no. 4; Mizan ul Hikmah, page No. 309
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): الصِّيامُ والحَجُّ تَسكِينُ القُلوبِ.
The fast and the obligatory pilgrimage (Hajj) pacify the heart.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Amali al-Tusi, p. 296, no. 582; Mizan ul Hikmah, page No. 309
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ تبارَكَ وتعالى يقولُ: الصَّومُ لِي وأنا أجزِي علَيهِ.
Verily Allah, Blessed and most High, says, ‘The fast is solely for Me and I am its reward.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 4, p. 63, no. 6; Mizan ul Hikmah, page No. 309
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): نَومُ الصائمِ عِبادَةٌ، وصَمتُهُ تَسبيحٌ، وعَمَلُهُ مُتَقَبَّلٌ، ودُعاؤهُ مُستَجابٌ.
A fasting person’s sleep is worship, his silence is glorification of Allah, his good deeds are accepted, and his supplication is answered.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Faqih, v. 2, p. 76, no. 1783; Mizan ul Hikmah, page No. 309
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لِلصائمِ فَرحَتانِ: فَرحَةٌ عندَ إفطارِهِ، وفَرحَةٌ عندَ لِقاءِ رَبِّهِ .
A fasting person has two sources of joy: his joy when he opens his fast and his joy at meeting his Lord.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 4, p. 65, no. 15; Mizan ul Hikmah, page No. 309
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن فَطَّرَ صائماً فلَهُ مِثلُ أجرِهِ
Whoever offers a fasting person something with which to open his fast obtains the same reward as him.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 4, p. 68, no. 1; Mizan ul Hikmah, page No. 309
الإمامُ العسكريُّ (عَلَيهِ الّسَلامُ) ـ لمّا سُئلَ عن عِلَّةِ وُجوبِ الصَّومِ ـ: لِيَجِدَ الغَنِيُّ مَسَّ الجُوعِ؛ فَيَمُنَّ على الفَقيرِ .
That the rich may experience the pain of hunger and bestow his generosity thereby upon the poor.
Imām Hasan al-‘Askarī (a.s.)
Bihar al-Anwar, v. 96, p. 369, no. 50; Mizan ul Hikmah, page No. 310
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن صامَ يَوماً تَطَوُّعاً فلو اُعطِيَ مِل‏ءَ الأرضِ ذَهَباً ماوَفّى أجرَهُ دُونَ يَومِ الحِسابِ .
He who fasts a single day of his own accord is rewarded to such an extent that even if he was to be given the whole world’s worth of gold for it, the reward he deserves would not be fulfilled until the Day of Resurrection.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Ma`ani al-Akhbar, p. 409, no. 91; Mizan ul Hikmah, page No. 310
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن صامَ يَوماً تَطَوُّعاً ابتِغاءَ ثَوابِ اللّه‏ِ وَجَبَت لَهُ المَغفِرَةُ .
He who fasts a single day of his own accord, wishing to procure the reward of Allah, [Allah makes] his forgiveness mandatory.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Saduq, p. 443, no. 2; Mizan ul Hikmah, page No. 310
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن صامَ ثلاثةَ أيّامٍ مِن كُلِّ شَهرٍ كانَ كَمَن صامَ الدَّهرَ كلّه؛ لأنَّ اللّه‏َ عَزَّوجلَّ يقولُ: «مَنْ جاءَ بالحَسَنَةِ فلَهُ عَشْرُ أمْثالِها».
Whoever [voluntarily] fasts three days every month is considered as having fasted his whole life, for verily Allah, Mighty and Exalted, says, “Whoever brings virtue shall receive ten times its like” [Qur’an 6:160]
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Da`aim al-Islam, v. 1, p. 283; Mizan ul Hikmah, page No. 310
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّ الرَّجُلَ لَيَصُومُ يَوماً تَطَوُّعاً يُرِيدُ بهِ ما عِندَ اللّه‏ِ عَزَّوجلَّ فَيُدخِلُهُ اللّه‏ُ بهِ الجَنَّةَ.
Verily when a man fasts a single day of his own accord, desiring thereby what is with Allah, Mighty and Exalted, Allah gives him entrance into Paradise because of it.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 4, p. 63, no. 5; Mizan ul Hikmah, page No. 310
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): يقولُ اللّه‏ُ عَزَّوجلَّ مَن لَم تَصُمْ جَوارِحُهُ عن مَحارِمِي فلا حاجَةَ لي في أن يَدَعَ طَعامَهُ وشَرابَهُ مِن أجلِي.
Allah, Mighty and Exalted, says, ‘He whose limbs do not fast by refraining from what I have prohibited, then there is no need for him to refrain from food and drink for My sake.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Firdaws, v. 5, p. 242, no. 8075; Mizan ul Hikmah, page No. 311
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الصِّيامُ اجتِنابُ المَحارِمِ كما يَمتَنِعُ الرجُلُ مِن الطَّعامِ والشَّرابِ.
Fasting is just as much keeping away from prohibited things as it is keeping away from food and drink.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 96, p. 294, no. 21; Mizan ul Hikmah, page No. 311
فاطمةُ الزَّهراءُ (عَلَيهَا الّسَلامُ): ما يَصنَعُ الصائمُ بِصِيامِهِ إذا لَم يَصُنْ لِسانَهُ وسَمعَهُ وبَصَرَهُ وجوارِحَهُ؟!
What is the fasting person doing with his fast if he is not guarding his tongue, his hearing, his sight and his limbs [from sins]?!
Hazrat Fātimah az-Zahrā (s.a.)
Da`aim al-Islam, v. 1, p. 268; Mizan ul Hikmah, page No. 311
محمّد بن مسلم: قالَ أبو عبدِ اللّه‏ِ (عَلَيهِ الّسَلامُ): إذا صُمتَ فَلْيَصُمْ سَمعُكَ وبَصَرُكَ وشَعرُكَ وجِلدُكَ وعَدَّدَ أشياءَ غَيرَ هذا، وقالَ: لا يكونُ يومُ صَومِكَ كَيَومِ فِطرِكَ .
Muhammad b. Muslim narrated, ‘Abu `Aabdillah (AS) [i.e. Imam al-Sadiq] said, ‘When you fast, your hearing must fast, along with your sight, your hair, your skin…’ and he listed a number of other things, and said, ‘The day that you fast must not be like a day that you do not fast.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 4, p. 87, no. 1; Mizan ul Hikmah, page No. 311
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الصَّومُ في الشِّتاءِ الغَنيمَةُ البارِدَةُ.
Fasting in cold weather is an easy thing to do.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Faqih, v. 4, p. 356, no. 5762; Mizan ul Hikmah, page No. 312
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الشِّتاءُ رَبِيعُ المُؤمِنِ، يَطُولُ فيهِ لَيلُهُ فَيَستَعِينُ بهِ على قِيامِهِ، ويَقصُرُ فيهِ نَهارُهُ فَيَستَعِينُ بهِ على صِيامِهِ.
Winter is the springtime of a believer – its nights are long, so he can make use of them to stand in prayer, whereas its days are short and he can make use of them to fast.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Ma`ani al-Akhbar, p. 228, no. 1; Mizan ul Hikmah, page No. 312
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): طوبى لِمَن شَغَلَهُ عَيبُهُ عَن عُيوبِ النّاسِ.
Blessed be the one whose own fault preoccupies him from finding faults in others.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 176; Mizan ul Hikmah, page No. 312
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أعقَلُ النّاسِ مَن كانَ بِعَيبِهِ بَصيراً، وعَن عَيبِ غَيرِهِ ضَريراً.
The most intelligent of people is he who is well aware of his own faults and blind to others’ faults.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3233; Mizan ul Hikmah, page No. 312
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن أبصَرَ عَيبَ نَفسِهِ شُغِلَ عَن عَيبِ غَيرِه.
He who observes his own faults is preoccupied from others’ faults.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tuhaf al-`Uqoul, no. 88; Mizan ul Hikmah, page No. 312
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): أنفَعُ الأشياءِ لِلمَرءِ سَبقُهُ النّاسَ إلى عَيبِ نَفسِهِ.
The most beneficial thing for a man is his precedence over others at knowing his own fault.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 8, p. 243, no. 337; Mizan ul Hikmah, page No. 312
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إذا رَأيتُمُ العَبدَ مُتَفَقِّداً لِذُنوبِ (النّاسِ) ناسِياً لِذُنوبِهِ، فَاعلَموا أنَّهُ قَد مُكِرَ بِهِ .
When you see a man inspecting other people’ s sins and forgetting his own sins, then know that he is deluding himself.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Mustatrafat al-Sara’ ir, p. 48, no. 7; Mizan ul Hikmah, page No. 313
عيسى (عَلَيهِ الّسَلامُ): يا عَبيدَ السّوءِ، تَلومونَ النّاسَ عَلَى الظَّنِّ، ولا تَلومونَ أنفُسَكُم عَلَى اليَقينِ؟!
O iniquitous servants, you blame others based on what you conjecture about them and do not blame yourselves in that which you know for certain!
Prophet Isa (a.s.)
Tuhaf al-`Uqoul, no. 501; Mizan ul Hikmah, page No. 313
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): كَفى بِالمَرءِ عَيبا أن يَنظُرَ مِنَ النّاسِ إلى ما يَعمى عَنهُ مِن نَفسِهِ، ويُعَيِّرَ النّاسَ بِما لا يَستَطيعُ تَركَهُ، ويُؤذي جَليسَهُ بِما لا يَعنيهِ.
The fault that lies within a man’ s own self is more than enough to prevent him from prying into other people’ s faults, which he himself possesses but to which he is blind; or from blaming others for that which he himself is unable to abandon; or from bothering the one he is sitting next to by prying into matters that are none of his business.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Khisal, p. 110, no. 81; Mizan ul Hikmah, page No. 313
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن نَظَرَ في عُيوبِ النّاسِ فأنكَرَها ثُمَّ رَضِيَها لِنَفسِهِ، فذلكَ الأحمَقُ بِعَينِهِ.
The one who pries into others’ faults, disapproves of them, and then adopts them for himself, is truly a fool.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 349; Mizan ul Hikmah, page No. 313
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أكبَرُ (أكثرُ) العَيبِ أن تَعيبَ ما فيكَ مِثلُه.
The greatest fault is when one criticises others for the same faults present in oneself.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 353; Mizan ul Hikmah, page No. 313
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن عَلِمَ مِن أخيهِ سَيِّئَةً فسَتَرَها، سَتَرَ اللّه‏ُ عَلَيهِ يَومَ القِيامَةِ .
He who knows a fellow brother’ s evil deed and conceals it [from others], Allah will conceal his faults on the Day of Resurrection.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Targhib wa al-Tarhib, v. 3, p. 239, no. 7; Mizan ul Hikmah, page No. 314
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): يَجِبُ لِلمُؤمِنِ عَلَى المُؤمِنِ أن يَستُرَ عَلَيهِ سَبعينَ كَبيرَةً !
It is the duty of a believer towards a fellow believer to conceal seventy of his grave sins!
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 2, p. 207, no. 8; Mizan ul Hikmah, page No. 314
تنبيه الخواطر: رُوِيَ أنّ عيسى (عَلَيهِ الّسَلامُ) مَرَّ والحَوارِيّونَ عَلى جيفَةِ كَلبٍ، فقالَ الحَوارِيّونَ: ما أنتَنَ ريحَ هذا الكَلبَ! فقالَ عيسى (عَلَيهِ الّسَلامُ): ما أشَدَّ بَياضَ أسنانِهِ!
It is narrated in Tanbih al-Khawatir that Prophet Jesus (AS) was passing with his disciples by the corpse of a dog, when the disciples exclaimed, ‘What an awful stench this dog has!’ to which Prophet Jesus (AS) retorted, ‘How white are his teeth!
Prophet Isa (a.s.)
Tanbih al-Khawatir, v. 1, p. 117; Mizan ul Hikmah, page No. 314
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن كاشَفَكَ في عَيبِكَ حَفِظَكَ في غَيبِكَ، مَن داهَنَكَ في عَيبِكَ عابَكَ في غَيبِكَ
He who informs you of your faults will guard you in your absence, whereas he who flatters you with respect to your faults will point the finger at you in your absence.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8260, 8261; Mizan ul Hikmah, page No. 314
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ما يَمنَعُ أحَدَكُم أن يَستَقبِلَ أخاهُ بِما يَخافُ مِن عَيبِهِ إلّا مَخافَة أن يَستَقبِلَهُ بِمِثلِهِ، قَد تَصافَيتُم عَلى رَفضِ الآجِلِ وحُبِّ العاجِلِ!
Nothing prevents anyone from among you from disclosing to a fellow brother a fault that he fears in him, except for the very fear that he too will disclose the same fault to him. You are all accomplices in your rejection of the next world and loving this world.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 113; Mizan ul Hikmah, page No. 315
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): أحَبُّ إخواني إلَيَّ مَن أهدى إلَيَّ عُيوبي.
The most beloved of my brothers to me is he who confers my faults to me.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tuhaf al-`Uqoul, no. 366; Mizan ul Hikmah, page No. 315
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لا تَتَّبِعوا عَوراتِ المُؤمِنينَ؛ فإنَّهُ مَن تَتَبَّعَ عَوراتِ المُؤمِنينَ تَتَبَّعَ اللّه‏ُ عَورَتَهُ، ومَن تَتَبَّعَ اللّه‏ُ عَورَتَهُ فَضَحَهُ ولَو في جَوفِ بَيتِهِ
Do not seek to pursue believers’ shameful acts, for verily whoever pursues believers’ shameful acts, Allah will pursue his shameful acts, and whoever’ s shameful acts Allah pursues, He will expose, even if it be in the confines of his own home.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, v. 2, p. 288, no. 1; Mizan ul Hikmah, page No. 315
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): تَأمُّلُ العَيبِ عَيبٌ .
Anticipating attentively for a fault [in someone] is a fault in itself.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4489; Mizan ul Hikmah, page No. 315
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ مِن كِتابِهِ لِلأشتَرِ لَمّا وَلاّهُ مِصرَ ـ: وَلْيَكُنْ أبعَدَ رَعِيَّتِكَ مِنكَ، وأشنَأهُم عِندَكَ، أطلَبُهُم لِمَعايِبِ النّاسِ؛فإنَّ فِي النّاسِ عُيوباً، الوالي أحَقُّ مَن سَتَرَها، فلا تَكشِفَنَّ عَمّاغابَ عَنكَ مِنها.
The furthest of your subjects from you, and the worst of them in your view should be the one who is the most eager to pursue people’ s shortcomings, because people do have faults and the ruler is the most appropriate person to conceal them, so do not ever seek to discover those faults which are hidden from you.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 53; Mizan ul Hikmah, page No. 315
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا تَبتَهِجَنَّ بِخَطاءِ غَيرِكَ؛فإنَّكَ لَن تَملِكَ الإصابَةَ أبَداً.
Do not ever rejoice at someone else’ s mistake, for verily you yourself will never be immune to committing mistakes.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10294; Mizan ul Hikmah, page No. 315
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن عابَ عِيبَ، ومَن شَتَمَ اُجيبَ.
He who finds faults will be accused of them himself, and he who insults will be retorted to [with worse].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Kanz al-Fawa’ id li al-Karajiki, v. 1, p. 279; Mizan ul Hikmah, page No. 316
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): أبعَدُ ما يَكونُ العَبدُ مِنَ اللّه‏ِ أن يَكونَ الرَّجُلُ يُواخي الرَّجُلَ وهُوَ يَحفَظُ (عَلَيهِ) زَلاّتِهِ لِيُعَيِّرَهُ بِها يَوماً ما
The furthest a servant can be from Allah is when he associates in a brotherly manner with someone while at the same time making note of all his faults in order to one day shame him.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 355, no. 7; Mizan ul Hikmah, page No. 316
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الاحتِمالُ قَبرُ العُيوبِ.
Tolerance is the grave of faults.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 6; Mizan ul Hikmah, page No. 316
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): غِطاءُ العُيوبِ العَقلُ.
The intellect is the coverer of faults.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6434; Mizan ul Hikmah, page No. 316
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن كَساهُ الحَياءُ ثَوبَهُ، لَم يَرَ النّاسُ عَيبَهُ.
He who covers himself with the cloak of modesty, people cannot see his flaws.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 223; Mizan ul Hikmah, page No. 316
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن كساهُ العِلمُ ثَوبَهُ، اختَفى عَنِ النّاسِ عَيبُهُ .
He who covers himself with the cloak of knowledge, his faults remain hidden from people.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tuhaf al-`Uqoul, no. 215; Mizan ul Hikmah, page No. 316
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): عَيبُكَ مَستورٌ ما أسعَدَكَ جَدُّكَ
Your faults will remain concealed as long as your good fortune assists you.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 51; Mizan ul Hikmah, page No. 316
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن قَصُرَ عَن مَعرِفَةِ شَيءٍ عابَهُ.
He who is incapable of getting to know something will find fault with it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Kitab al-Irshad, v. 1, p. 301; Mizan ul Hikmah, page No. 317
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن جَهِلَ شَيئاً عابَهُ .
He who is ignorant of something finds fault with it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Kashf al-Ghamma, v. 3, p. 137; Mizan ul Hikmah, page No. 317
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الحُمْقُ أدْوَأُ الدّاءِ.
Foolishness is the worst disease.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 687; Mizan ul Hikmah, page No. 333
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : أفْقَرُ الفَقْرِ الحُمْقُ.
The greatest poverty is foolishness.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2849; Mizan ul Hikmah, page No. 333
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : ما العَدُوُّ إلى عَدُوِّهِ أسْوأَ تَضْيِيعاً مِن الأحمَقِ إلى نَفْسِهِ.
A person does not ruin his enemy worse than a fool ruins himself.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Sa`ada, v. 3, p. 225; Mizan ul Hikmah, page No. 334
عيسى (عَلَيهِ الّسَلامُ) ـ لَمّا سئلَ عنِ الأحمَقِ ـ : المُعجَبُ برأيهِ ونَفْسِهِ ، الّذي يَرى الفَضلَ كُلَّهُ لَه لا علَيهِ ، ويُوجِبُ الحقَّ كُلَّهُ لنَفْسِهِ ولا يُوجِبُ علَيها حقّاً ، فذاكَ الأحمَقُ الّذي لا حِيلةَ في مُداواتِه.
Prophet Isa (a.s.) when asked about the traits of the fool said, ‘He is one who is proud of himself and his own opinion, who sees all good traits as coming from himself and sees no one better than himself, who has decided that all rights are his and others have no right over him, so this is the fool for whom there is no cure for his disease.’
Prophet Isa (a.s.)
al-Ikhtisas, p. 221; Mizan ul Hikmah, page No. 334
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَن نَظرَ في عُيوبِ النّاسِ فأنْكَرها ثُمّ رَضِيَها لِنَفْسِهِ فذلكَ الأحمَقُ بعَينِهِ .
The one who pries into the faults of people, rebukes them and then adopts those faults himself is truly a fool.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 349; Mizan ul Hikmah, page No. 334
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : تُعرفُ حَماقَةُ الرّجُلِ بالأشَرِ في النِّعمَةِ ، وكَثْرَةِ الذُّلِّ في المِحْنَةِ .
The foolishness of a man is recognised by three things: idle talk, answering something he was not asked, and being careless in matters.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4542; Mizan ul Hikmah, page No. 334
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مِن أماراتِ الأحمَقِ كَثْرَةُ تَلَوُّنِهِ .
Among the signs of the fool is his profusely whimsical nature.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9445; Mizan ul Hikmah, page No. 334
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : لا تَرُدَّ على النّاسِ كلَّ ما حَدّثوكَ ؛ فكفى بذلكَ حُمْقاً.
Do not refute everything that people say to you for that is enough to classify you as foolish.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10251; Mizan ul Hikmah, page No. 334
الإمامُ‏زينُ‏العابدينَ (عَلَيهِ الّسَلامُ) ـ في وصيّتهِ لابنهِ الباقرِ (عَلَيهِ الّسَلامُ) ـ : إيّاكَ يا بُنيَّ أنْ تُصاحِبَ الأحمَقَ أو تُخالِطَهُ ، واهْجُرْهُ ولا تُحادِثْهُ ؛ فإنّ الأحمَقَ هُجْنَةٌ غائباً كانَ أو حاضِراً ، إنْ تَكَلَّم فضَحَهُ حُمقُهُ ، وإنْ سَكَتَ قَصُرَ بهِ عِيُّهُ ، وإنْ عَمِلَ أفسَدَ ، وإنِ اسْتُرعِيَ أضاعَ . لا عِلمُهُ مِن نَفْسِهِ يُغْنيهِ ، ولا عِلمُ غَيرهِ يَنْفَعُهُ ، ولا يُطيعُ ناصِحَهُ ، ولا يَستريحُ مقارِنُهُ ، تَوَدُّ اُمُّهُ أنّها ثَكَلَتْهُ ، وامْرَأتُهُ أنّها فَقَدتْهُ ، وجارُهُ بُعدَ دارِهِ ، وجَليسُهُ الوَحْدةَ مِن مُجالَسَتِهِ . إنْ كانَ أصْغَرَ مَن في المَجلِسِ أعْنى مَن فَوقَهُ ، وإنْ كانَ أكْبَرَهُم أفْسَدَ مَن دُونَهُ.
Imam Zayn al-Abidin (AS) in his counsel to his son al-Baqir (AS) said, ‘My son, beware of taking a fool as a companion or mingling with him; keep away from him and do not converse with him for verily the fool is a lowly person whether he is absent or present. When he talks he exposes his foolishness and when he is silent he displays his inability to express himself. If he acts he spoils and when he is given responsibility he fails it. His own knowledge does not suffice him and others’ knowledge is of no benefit to him, he does not follow the one who advises him, his associates do not find rest [from him], his mother wishes to be bereaved of him, his wife wishes to lose him, his neighbour wishes to live far from him and the one who sits with him would rather be absent from his company. If he is the lowest [in status] in the gathering he abases those above him and if he is the highest of them he denigrates the others.’
Imām `Alī ibn Husayn (a.s.)
Amali al-Tusi, p. 613, no. 1278; Mizan ul Hikmah, page No. 334
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : مَن لَم يَجْتَنِبْ مُصادقَةَ الأحمَقِ أوْشَكَ أنْ يَتَخلّقَ بأخْلاقِهِ.
The one who does not refrain from the friendship of a fool will soon adopt his character.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Amali al-Saduq, p. 222, no. 1; Mizan ul Hikmah, page No. 335
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : أحمَقُ النّاسِ مَن ظَنَّ أنّهُ أعْقَلُ النّاسِ.
The most foolish of people is the one who thinks that he is the most intelligent.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3089; Mizan ul Hikmah, page No. 335
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : أحمَقُ النّاسِ مَن يَمْنَعُ البِرَّ ويَطْلُبُ الشُّكْرَ ، ويَفعَلُ الشَّرَّ ويَتَوقّعُ ثَوابَ الخَيرِ.
The most foolish of people is the one who prevents goodness but expects thanks, and he commits evil and expects the reward of good.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3283; Mizan ul Hikmah, page No. 335
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : أحمَقُ النّاسِ مَن أنْكَر على غَيرِهِ رَذيلَةً وهُو مُقيمٌ علَيها .
The most foolish of people is he who rebukes others for their vices while he possesses the same.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3343; Mizan ul Hikmah, page No. 336
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : السُّكوتُ على الأحمَقِ أفضَلُ (مِن) جَوابِهِ.
Maintaining silence with the fool is the best response.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Ghurar al-Hikam, no. 1160; Mizan ul Hikmah, page No. 336
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): يَومُ الجُمُعةِ سَيّدُ الأيّامِ، وأعظَمُ عِند اللّه‏ِ عزّ وجلّ مِن يَومِ الأضْحى ويَومِ الفِطْرِ.
Friday is the chief of all days and deemed greater by Allah, the Exalted, than the day of al-Adhha and the day of al-Fitr.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 89, p. 267, no. 5; Mizan ul Hikmah, page No. 340
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أطْرِفوا أهالِيَكُم في كُلِ‏جُمُعةٍ بشَيءٍ مِن الفاكِهَةِ، كَي يَفْرَحوا بالجُمُعةِ.
Treat your families to some fruits every Friday, so that they rejoice on Fridays.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 104, p. 73, no. 24; Mizan ul Hikmah, page No. 340
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): الخَيرُ والشَرُّ يُضاعَفُ يَومَ الجُمُعةِ.
Good and evil are given double the requital on Friday.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 89, p. 283, no. 28; Mizan ul Hikmah, page No. 340
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): الصَّدَقةُ يَومَ الجُمُعةِ تُضاعَفُ ،لفَضْلِ يَومِ الجُمُعةِ على غَيرهِ من الأيّامِ.
The charity given on Friday is considered double, because of the superiority of Friday over other days.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Sawab al-A`amal, p. 220, no. 1; Mizan ul Hikmah, page No. 340
رسول اللهِ‏ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): يَومُ الجُمُعَةِ يَومُ عِبادَةٍ فَتَعَبَّدُوا اللّه‏َ فِيهِ .
said, interpreting the above verse, ‘The witness is the day of Friday, and the witnessed is the day of `Arafa.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Ma`ani al-Akhbar, p. 299, no. 2; Mizan ul Hikmah, page No. 340
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): يا عليُّ، على النّاسِ كُلَ‏سَبعةِ أيّامٍ الغُسلُ، فاغْتَسِلْ في كُلِّ جُمُعةٍ ولَو أنّكَ تَشْتري الماءَ بِقُوتِ يَومِكَ وتَطْويهِ، فإنَّهُ ليسَ شَيءٌ مِن التَّطَوُّعِ أعْظَمَ مِنهُ .
O Ali! People must bathe [at least] once every seven days, so bathe every Friday, even if you have to buy the water with [the money set aside for] your provision of that day and go without food, for there is no recommended act of worship greater than it.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 81, p. 129, no. 18; Mizan ul Hikmah, page No. 341
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن تَرَكَ ثلاثَ جُمَعٍ تَهاوُناً بها طَبَعَ اللّه‏ُ على قَلبِهِ.
Whoever misses three Friday prayers, being indifferent to them, Allah seals his heart.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Wasael al-Shi`aah, v. 5, p. 6, no. 25; Mizan ul Hikmah, page No. 341
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الجُمُعَةُ حَجُّ المَساكِينِ.
The Friday prayer is the pilgrimage (Hajj) of the poor.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Da`awat, p. 37, no. 91; Mizan ul Hikmah, page No. 341
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن أتَى الجُمُعَةَ إيماناً واحتِساباً استَأنَفَ العَمَلَ.
Whoever attends the Friday prayer faithfully and contentedly is able to resume his work [immediately thereafter].
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Faqih, v. 1, p. 427, no. 1260; Mizan ul Hikmah, page No. 341
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): صلاةُ الجُمُعَةِ فَريضَةٌ، والاجتِماعُ إلَيها فَريضَةٌ مع الإمامِ، فإن تَرَكَ رَجُلٌ مِن غَيرِ عِلَّةٍ ثلاثَ جُمَعٍ فَقَد تَرَكَ ثلاثَ فَرائضَ، ولا يَدَعُ ثلاثَ فَرائضَ مِن غَيرِ عِلَّةٍ إلّا مُنافِقٌ
The Friday prayer is an obligation, and congregating for it in the presence of an Imam [Imam as in one of the twelve divinely appointed Imams (AS) (ed.)] is an obligation, so if someone misses three Friday prayers without an excuse, it is as if he has abandoned the performance of three obligations, and none but a hypocrite abandons three obligations without an excuse.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 89, p. 184, no. 21; Mizan ul Hikmah, page No. 342
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا كلامَ والإمامُ يَخطُبُ ولا التِفاتَ إلّا كما يَحِلُ‏في الصَّلاةِ.
There must be no talking while the leader of the prayer is giving the sermon, nor looking around except to the extent permissible in the prayer.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Faqih, v. 1, p. 416, no. 1230; Mizan ul Hikmah, page No. 342
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): السَّخاءُ قُربَةٌ.
Generosity is a means of nearness [to Allah].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 72, p. 193, no. 9; Mizan ul Hikmah, page No. 348
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا يُستَعانُ عَلَى اللُّبِّ إلّا بالسَّخاءِ.
The heart can only be made use of [to the best of its capacity] with generosity.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 7, no. 59; Mizan ul Hikmah, page No. 348
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): السَّخاءُ ثَمَرَةُ العَقلِ، والقَناعَةُ بُرهانُ النُّبلِ .
Generosity is the fruit of the intellect, and contentment is the proof of magnanimity.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2145; Mizan ul Hikmah, page No. 348
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): السَّخاءُ يَزرَعُ المَحَبَّةَ .
Generosity cultivates love.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 306; Mizan ul Hikmah, page No. 348
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): السَّخاءُ يُكسِبُ المَحَبَّةَ ويُزَيِّنُ الأخلاقَ .
Generosity imparts love and adorns one's character.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1600; Mizan ul Hikmah, page No. 349
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): السَّخاءُ مِن أخلاقِ الأنبياءِ، وهُو عِمادُ الإيمانِ ، ولا يكونُ مؤمنٌ إلّا سَخيّاً، ولا يكونُ سَخيّاً إلّا ذو يَقينٍ وهِمَّةٍ عالِيَةٍ ؛ لأنَّ السَّخاءَ شُعاعُ نورِ اليَقينِ ، ومَن عَرَفَ ما قَصَدَ ، هانَ علَيهِ ما بَذَلَ.
Generosity is one of the noble traits possessed by prophets. It is the pillar of belief, such that only a true believer will be generous, as well as one who possesses great certainty and high aspiration, for generosity is a gleam from the light of certainty, and the one who knows what he wants finds it easy to give away.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 71, p. 355, no. 17; Mizan ul Hikmah, page No. 349
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): خِيارُكُم سُمَحاؤكُم وشِرارُكُم بُخَلاؤكُم.
The best ones from among you are those who are liberal and the worst ones from among you are the miserly.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, p. 350, no. 3; Mizan ul Hikmah, page No. 349
أوحى اللّه‏ُ عزّوجلّ إلى موسى (عَلَيهِ الّسَلامُ): أن لا تَقتُلِ السّامِرِيَّ، فإنّهُ سَخِيٌّ.
Allah, Mighty and Exalted, revealed to Prophet Moses (AS), 'That you kill not the Samiri*, for verily he is a generous man.’
Allāh (s.w.t.)
al-Kafi, v. 4, p. 41, no. 13; Mizan ul Hikmah, page No. 349
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): السَّخِيُّ قَريبٌ مِنَ اللّه‏ِ، قريبٌ مِن الناسِ ، قَريبٌ مِن الجَنَّةِ.
The generous person is close to Allah, close to people and close to Paradise.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 73, p. 308, no. 37; Mizan ul Hikmah, page No. 349
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): شابٌّ سَخِيٌّ مُرَهَّقٌ في الذُّنوبِ أحَبُّ إلى اللّه‏ِ عزّوجلّ مِن شَيخٍ عابِدٍ بَخيلٍ .
A generous youth burdened by sins is more beloved to Allah than a worshipping but miserly old man.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 73, p. 307, no. 34; Mizan ul Hikmah, page No. 350
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): السَّخِيُّ يَأكُلُ مِن طَعامِ الناسِ لِيَأكُلُوا مِن طَعامِهِ ، والبَخيلُ لا يَأكُلُ مِن طَعامِ الناسِ لِئَلاّ يَأكُلُوا مِن طَعامِهِ .
The generous person partakes of other people's food in order that they may [feel comfortable to] partake of his food, whereas the miser does not partake of others' food so that they may not eat from his.
Imām Alī ibn Mūsā al-Rezā (a.s.)
Bihar al-Anwar, v. 71, p. 352, no. 8; Mizan ul Hikmah, page No. 350
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أسخَى الناسِ مَن أدّى زَكاةَ مالِهِ.
The most generous of people is he who fulfils payment of the alms-tax due upon him.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 112, no. 2; Mizan ul Hikmah, page No. 350
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): السَّخاءُ أن تَكونَ بمالِكَ مُتَبَرِّعاً وعن مالِ غَيرِكَ مُتَوَرِّعاً.
Generosity is that you contribute willingly from your own wealth, and restrain yourself from other people's wealth.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1928; Mizan ul Hikmah, page No. 350
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): السَّخِيُّ الكريمُ الذي يُنفِقُ مالَهُ في حَقٍّ.
The kind and generous person is he who spends his wealth for a right cause.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 71, p. 353, no. 11; Mizan ul Hikmah, page No. 350
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): السَّخاءُ ما كانَ ابتِداءً ، فَأمّا ما كانَ مِن مَسألَةٍ فَحَياءٌ وتَذَمُّمٌ.
Generosity is when the act of giving is initiated. When it is prompted by a request however, it is merely out of a sense of embarrassment or obligation.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, p. 357, no. 21; Mizan ul Hikmah, page No. 350
الإمامُ العسكريُّ (عَلَيهِ الّسَلامُ): إنّ للسَّخاءِ مِقدارا فإنْ زادَ علَيهِ فهُو سَرَفٌ.
Generosity has a set limit, and if taken to extremes becomes squandering.
Imām Hasan al-‘Askarī (a.s.)
Bihar al-Anwar, v. 69, p. 407, no. 115; Mizan ul Hikmah, page No. 350
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مَنْ يَزرَعْ خَيراً يُوشِكْ أنْ يَحْصِدَ خَيراً.
The one who sows good is bound to reap good.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 76, no. 3; Mizan ul Hikmah, page No. 351
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : فِعلُ الخَيرِ ذَخيرَةٌ باقِيَةٌ ، وثَمَرةٌ زاكِيَةٌ.
A good action is an ever-remaining store and a pure yield.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6545; Mizan ul Hikmah, page No. 351
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : غارِسُ شَجَرةِ الخَيرِ يَجْتَنيها أحْلى ثَمَرةٍ.
The one who plants the tree of goodness will reap the sweetest fruit.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam,. no. 6442; Mizan ul Hikmah, page No. 351
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَن فَعلَ الخَيرَ فبِنَفْسِه بَدَأ.
The one who does good will be the first to reap its result.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam,. no. 8177; Mizan ul Hikmah, page No. 351
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الخَيرُ أسهَلُ‏مِن‏فِعلِ‏الشَّرِّ
A good action is easier [to do] than a bad one.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam,. no. 1199; Mizan ul Hikmah, page No. 351
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : جِماعُ الخَيرِ خَشيَةُ اللّه‏ِ .
All of goodness lies in the awe of Allah.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 2, p. 122; Mizan ul Hikmah, page No. 352
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : ثَلاثٌ هُنَّ جِماعُ الخَيرِ : إسْداءُ النِّعَمِ ، ورِعايَةُ الذِّمَمِ ، وصِلَةُ الرَّحِمِ .
Three things sum up all of goodness: bestowing of favours, maintaining covenants and pacts, and strengthening blood-kinship.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4675; Mizan ul Hikmah, page No. 352
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : جِماعُ الخَيرِ في العَملِ بما يَبقى ، والاسْتِهانَةِ بما يَفنى.
All of goodness is contained in those actions which remain, and in contempt for all that is transient.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam,. no. 4735; Mizan ul Hikmah, page No. 352
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : جِماعُ الخَيرِ في المُوالاةِ في اللّه‏ِ ، والمُعاداةِ في اللّه‏ِ ، والمَحبَّةِ في اللّه‏ِ ، والبُغْضِ في اللّه‏ِ.
All of goodness is in friendship for the sake of Allah, enmity for the sake of Allah, love for the sake of Allah and hate for the sake of Allah.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam,. no. 4781; Mizan ul Hikmah, page No. 352
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ) : رأيتُ الخَيرَ كُلَّهَ قدِ اجْتَمَعَ في قَطْعِ الطَّمَعِ عَمّا في أيْدي النّاسِ
I saw goodness in its entirety was summed up in cutting off one’s greed for other people’s possessions.
Imām `Alī ibn Husayn (a.s.)
Bihar al-Anwar, v. 73, p. 171, no. 10; Mizan ul Hikmah, page No. 352
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ) : الخَيرُ كُلُّهُ صِيانَةُ الإنْسانِ نَفْسَهُ.
Goodness in its entirety is man’s guarding over himself.
Imām `Alī ibn Husayn (a.s.)
Tuhaf al-`Uqoul, no. 278; Mizan ul Hikmah, page No. 352
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : أربَعٌ مَن اُعْطِيَهُنَّ فَقَد اُعْطِيَ خَيرَ الدُّنيا والآخِرَةِ : بَدناً صابِراً ، ولِساناً ذاكِراً ، وقَلْباً شاكِراً ، وزَوْجَةً صالِحَةً .
There are four things which when given to someone, they have indeed been given the good of this world and the Hereafter: a persevering body, a remembering tongue, a thankful heart and a righteous wife.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Mustadrak al-Wasa`il, v. 2, p. 414, no. 2338; Mizan ul Hikmah, page No. 353
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : جُمِعَ خَيرُ الدُّنيا والآخِرَةِ في كِتْمانِ السِّرِّ ومُصادَقَةِ الأخْيارِ .
The good of this world and the Hereafter has been brought together in the concealing of secrets and the befriending of good people.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 74, p. 178, no. 17; Mizan ul Hikmah, page No. 353
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : ثلاثٌ مَن كُنَّ فيهِ فَقَد رُزِقَ خَيرَ الدُّنيا والآخِرَةِ ، هُنَّ : الرِّضا بالقَضاءِ ، والصّبرُ على البَلاءِ ، والشُّكْرُ في الرَّخاءِ
There are three things which if one possesses, they have been endowed with the good of this world and the Hereafter. They are: contentment with [Allah’s] decree, patience in the face of tribulation, and thankfulness in times of ease.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4670; Mizan ul Hikmah, page No. 353
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : ما أعطى اللّه‏ُ سُبحانَهُ العَبدَ شيئا مِن خَيرِ الدُّنيا والآخِرَةِ إلّا بحُسْنِ خُلقِهِ وحُسنِ نِيَّتِهِ .
Allah – glory be to Him - does not give His servant any good of this world or the Hereafter except as a result of his good nature and good intention.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam,. no. 9670; Mizan ul Hikmah, page No. 353
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : أربَعٌ مَن اُعْطِيَهُنَّ فَقَد اُعْطِيَ خَيرَ الدُّنيا والآخِرَة : صِدقُ حَديثٍ ، وأداءُ أمانَةٍ ، وعِفَّةُ بَطْنٍ ، وحُسنُ خُلقٍ.
There are four things which when given to someone, they have indeed been given the good of this world and the Hereafter: truthful speech, fulfilment of trust, restraint in [filling] one’s stomach, and a good nature.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam,. no. 2142; Mizan ul Hikmah, page No. 353
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : لَيـسَ الخَـيرُ أنْ يَكْثُرَ مالُكَ وولـدُكَ ، ولكـنَّ الخَيرَ أنْ يَكْثُرَ عِلمُكَ ، وأنْ يَعْظُمَ حِلمُكَ ، وأن تُباهِيَ النّاسَ بِعبادَةِ ربِّكَ ، فإنْ أحسَنْتَ حَمِدْتَ اللّه‏َ ، و إن أسَأتَ اسْتَغْفَرتَ اللّه‏َ.
Goodness does not lie in the increase of your wealth and of your progeny, rather goodness lies in the increase of your knowledge, and the heightening of your clemency, and in your vying with other people in the worship of Allah. If you do good then you should praise Allah, but if you commit evil then seek forgiveness from Allah.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 94; Mizan ul Hikmah, page No. 354
الإمامُ الحسنُ (عَلَيهِ الّسَلامُ) : الخَيرُ الّذي لا شَرَّ فيهِ: الشُّكرُ مَع النِّعمَةِ ، والصَّبرُ على النّازِلَةِ.
Absolute goodness that is untainted with evil is being thankful for bounties and having patience in calamity.
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.)
Tuhaf al-`Uqoul, no. 234; Mizan ul Hikmah, page No. 354
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : إذا أرادَ اللّه‏ُ عزّوجلّ بعَبدٍ خَيراً فَقَّهَهُ في الدِّينِ، وزَهَّدَهُ في الدُّنيا، وبَصَّرَهُ بعُيوبِ نَفْسِهِ.
When Allah wants good for a servant, He makes him proficient in the knowledge of religion, induces him to abstain from the world and gives him insight into his own faults.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 80, no. 3; Mizan ul Hikmah, page No. 354
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إذا أرادَ اللّه‏ُ بعَبدٍ خَيراً ألْهَمَهُ الْقَناعَةَ ، وأصْلَحَ لَه زَوجَهُ .
When Allah wants good for a servant, He inspires him with contentment and gives him a righteous spouse.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4115; Mizan ul Hikmah, page No. 355
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : إنَّ اللّه‏َ عزّوجلّ إذا أرادَ بعَبدٍ خَيراً نَكَتَ في قَلبِهِ نُكْتَةً بَيْضاءَ ، فَجالَ القَلبُ بطَلَبِ الحقِّ ، ثُمَّ هُو إلى أمْرِكُم أسْرَعُ مِن الطّيرِ إلى وَكْرِهِ .
Verily when Allah wants good for a servant, He marks his heart with a white spot so that his heart is occupied with seeking the truth, then He is faster at fulfilling your needs than a bird flying to its nest.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 78, p. 292, no. 2; Mizan ul Hikmah, page No. 355
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : إنَّ اللّه‏َ تباركَ وتعالى إذا أرادَ بقَومٍ بَقاءً أو نَمـاءً رزَقَهُـمُ القَصْـدَ والعَفافَ.
Verily when Allah – Blessed and most High – wants a community to remain and thrive, He endows them with aspiration and chastity.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Durr al-Manthur, v. 3, p. 270; Mizan ul Hikmah, page No. 355
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : إذا أرادَ اللّه‏ُ بأهلِ بَيْتٍ خَيراً فَقّهَهُم في الدِّينِ ، ووقَّرَ صَغيرُهُم كبيرَهُم ، ورزَقَهُمُ الرِّفقَ في مَعيشَتِهِم ، والقَصْدَ في نَفَقاتِهِم ، وبَصّرَهُم عُيوبَهُم فيَتُوبوا مِنها ، و إذا أرادَ بِهم غيرَ ذلكَ تَرَكهُم هَمَلاً.
When Allah wants good for a household, He makes them proficient in the knowledge of religion, He causes the younger ones from among them to revere the elders, He bestows them with moderation in their livelihood and with economy in their spending, He gives them insight into their faults, thus causing them to repent, and when He wants other than that [i.e. good for them] then He leaves them unattended.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Mizan ul Hikmah, page No. 356
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مَن فُتِحَ لَهُ بابُ خَيرٍ فَلْيَنْتَهِزْهُ ، فإنَّهُ لا يَدْري مَتى يُغْلَقُ عَنهُ.
He for whom a door of goodness is opened must seize the opportunity for verily he does not know when it will close.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 165, no. 2; Mizan ul Hikmah, page No. 356
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : إنَّ اللّه‏َ يُحِبُّ مِن الخَيرِ ما يُعجَّلُ.
Verily Allah loves those good actions which are hastened towards.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 142, no. 4; Mizan ul Hikmah, page No. 356
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : بادِروا بعَملِ الخَيرِ قَبلَ أنْ تُشْغَلوا عَنه بغَيرِهِ .
Rush to undertake good actions before you are preoccupied with other things.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Khisal, p. 620, no. 10; Mizan ul Hikmah, page No. 356
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : كانَ أبي يَقولُ : إذا هَمَمْتَ بخَيرٍ فبادِرْ ، فإنَّكَ لا تَدْري ما يَحْدُثُ .
My father used to say, ‘When you intend to do a good thing, then hasten to undertake it for you do not know what will happen.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 142, no. 3; Mizan ul Hikmah, page No. 356
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : خَيرُ الاُمورِ عَزائمُها ، وشَرُّ الاُمورِ مُحْدَثاتُها .
The best of matters are the religious obligations and the worst of them are the innovations.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Ikhtisas, p. 342; Mizan ul Hikmah, page No. 356
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : خَيرُالاُمورِ خَيرُها عاقِبَةً .
The best of matters are those with the best outcomes.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Saduq, p. 395, no. 1; Mizan ul Hikmah, page No. 357
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : خَيرُ الاُمورِ ما سَهُلَتْ مَبادِئُهُ ، وحَسُنَتْ خَواتِمُهُ ، وحُمِدَتْ عواقِبُهُ .
The best of matters are those that are easy to start, pleasant to finish and whose outcome is praiseworthy.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5032; Mizan ul Hikmah, page No. 357
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ) : خَيرُ الاُمورِأوْسَطُها .
The best matters are those of the middle way.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Bihar al-Anwar, v. 76, p. 292, no. 16; Mizan ul Hikmah, page No. 357
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : افْعَلوا الخَيرَ ولا تَحْقِرُوا مِنهُ شيئا ؛ فإنَّ صَغيرَهُ كَبيرٌ ، وقَليلَهُ كَثيرٌ.
Do good and do not underestimate it at all, for verily a little good is actually a lot and a small amount of it is much.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 422; Mizan ul Hikmah, page No. 357
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : لا تُصَغِّرْ شيئا مِن الخَيرِ ، فإنّكَ تَراهُ غداً حَيثُ يَسُرُّكَ.
Do not belittle anything that is good, for verily you will see it tomorrow and it will make you happy.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 71, p. 182, no. 37; Mizan ul Hikmah, page No. 357
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إنّ الخَيرَ والشّرَّ لا يُعْرَفانِ إلّا بالنّاسِ، فإذا أرَدتَ أنْ تَعرِفَ الخَيرَ فَاعْمَلِ الخَيرَ تَعرِفْ أهلَهُ ، و إذا أرَدتَ أنْ تَعرِفَ الشَّرَّ فاعْمَلِ الشَّرَّ تَعرِفْ أهلَهُ.
Verily good and evil can only be known through people, so if you want to know good then do good and you will know its people, and if you want to know evil then commit evil and you will know its people.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 41, no. 26; Mizan ul Hikmah, page No. 357
في حديثِ المِعراجِ : يا أحمدُ ، إنَّ أهلَ الخَيرِ وأهلَ الآخِرَةِ رَقيقَةٌ وُجوهُهم، كثيرٌحَياؤهُم، قليلٌ حُمْقُهُم ، كثيرٌ نَفْعُهُم ، قليلٌ مَكْرُهُم ، النّاسُ مِنْهم في راحَةٍ، وأنفسُهُم مِنْهم في تَعَبٍ ، كلامُهُم مَوْزونٌ ، مُحاسِبينَ لأنفُسِهِم مُتْعِبينَ لَها ، تَنامُ أعيُنُهم ولا تَنامُ قلوبُهُم ، أعينُهُم باكِيَةٌ، وقُلوبُهُم ذاكِرَةٌ . إذا كُتِبَ النّاسُ مِن الغافِلينَ كُتِبوا مِن الذّاكِرينَ ... لا يَشْغَلُهُم عَنِ اللّه‏ِ شَيءٌ طَرْفَةَ عَينٍ، ولا يُريدونَ كَثْرَةَ الطَّعامِ ، ولا كَثرةَ الكلامِ ، ولا كَثرةَ اللِّباسِ . النّاسُ عِندَهُم مَوْتى، واللّه‏ُ عِندَهُم حيٌّ قَيّومٌ.
It is narrated in the tradition recounting the Prophet’s Ascension to the Heavens (al-mi`araj) that Allah addresses the Prophet (SAWA) saying, ‘O Ahmad, Verily the good people and the people worthy of a good Hereafter have gentle countenances and much modesty, they possess little foolishness, they are of much benefit and they are seldom deceptive. People are at ease when with them whereas their souls are exhausted on account of them. Their words are balanced, they take account of their souls and exhaust them [through making them perform good]. Their eyes sleep but their hearts do not, their eyes weep and their hearts are remembering. When people are recorded as being neglectful, they are recorded amongst the remembering ones… Nothing preoccupies them from Allah for a split second. They do not desire much food, neither wish to speak much nor have many clothes. According to them, people are dead and Allah is the Living One, the All-Sustainer.
Allāh (s.w.t.)
Bihar al-Anwar, v. 77, p. 24, no. 6; Mizan ul Hikmah, page No. 358
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : لَيسَ بخَيرٍ مِنَ الخَيرِ إلّا ثَوابُهُ.
There is nothing better than goodness except its own reward.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 7487; Mizan ul Hikmah, page No. 358
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : أحْسنُ مِن الصِّدقِ قائلُهُ ، وخَيرٌ مِن الخَيرِ فاعِلُهُ.
Better than truthfulness is the one who practices it, and better than good is its doer.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Amali al-Tusi, p. 223, no. 385; Mizan ul Hikmah, page No. 358
الإمامُ الهاديُّ (عَلَيهِ الّسَلامُ) : خَيرٌ مِن الخَيرِ فاعِلُهُ ، وأجمَلُ مِن الجَميلِ قائلُهُ، وأرجَحُ مِن العِلمِ حامِلُهُ.
Better than good is its doer, more beautiful than beautiful words is the one who says them and weightier than knowledge is the one who carries it.
Imām ‘Alī an-Naqī (‘Alī al-Hādī ) (a.s.)
Bihar al-Anwar, v. 78, p. 370, no. 4; Mizan ul Hikmah, page No. 359
تحف العقول : قال الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ) : يا سَوْأَتاهْ لِمَن غَلَبتْ إحْداتُهُ عَشَراتِهِ ـ يُريدُ أنَّ السَّيّئةَ بواحِدَةٍ والحَسَنةَ بعَشرَةٍ‏ـ.
Woe unto him whose ones exceed his tens’ - by this he meant that the bad deed is counted one, but the good deeds are counted as ten.
Imām `Alī ibn Husayn (a.s.)
Tuhaf al-`Uqoul, no. 281; Mizan ul Hikmah, page No. 360
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : إذا أحْسَنَ المُؤمنُ عمَلَهُ ، ضاعَفَ اللّه‏ُ عَمَلَهُ لكُلِّ حَسَنةٍ سَبعَمائةٍ ، وذلكَ قولُ اللّه‏ِ تباركَ وتعالى : «واللّه‏ُ يُضاعِفُ لِمَنْ يَشاءُ».
When the believer excels in his good deed, Allah will enhance each one of his good deeds to equal seven hundred, for Allah, Blessed and most High, says: “Allah enhances severalfold whomever He wishes.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 71, p. 247, no. 7; Mizan ul Hikmah, page No. 360
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : جُبِلَتِ القُلوبُ على حُبِّ مَن أحسَنَ إلَيها ، وبُغْضِ مَن أساءَ إلَيها.
The hearts have been predisposed to love those who do good to them, and to dislike those who do bad to them.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tuhaf al-`Uqoul, no. 37; Mizan ul Hikmah, page No. 360
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : علَيكَ بالإحْسانِ ، فإنَّهُ أفْضَلُ زِراعَةٍ ، وأرْبَحُ بِضاعَةٍ.
Good-doing is incumbent upon you, for it is the best cultivation and the most profitable commodity.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6112; Mizan ul Hikmah, page No. 360
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : نِعْمَ زادُ المَعادِ الإحْسانُ إلى العِبادِ.
What a good provision for the Resurrection good-doing towards people is.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9912; Mizan ul Hikmah, page No. 360
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : زَكاةُ الظَّفَرِ الإحْسانُ .
Good-doing is the tithe (Zakat) of victory.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5450; Mizan ul Hikmah, page No. 361
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَن كَثُرَ إحْسانُهُ أحَبَّهُ إخْوانُهُ .
He whose good-doing is much his brethren will love him.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8473; Mizan ul Hikmah, page No. 361
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : بالإحْسانِ تُمْلَكُ القُلوبُ .
Hearts are won over through good-doing.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4339; Mizan ul Hikmah, page No. 361
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : أحْسِنْ إلى مَن أساءَ إلَيكَ .
Do good unto the one who has wronged you.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Kanz al-Fawa’ id li al-Karajiki, v. 2, p. 31; Mizan ul Hikmah, page No. 361
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إنّ إحْسانَكَ إلى مَن كادَكَ مِن الأضْدادِ والحُسّادِ ، لأغْيَظُ علَيهِم مِن مَواقِعِ إساءتِكَ مِنهُم، وهُو داعٍ إلى صَلاحِهِم .
Indeed your good-doing to the enemies and the jealous ones who scheme against you is more irritating to them than your taking an offensive stance against them, and it is also a motivation for their reform.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3637; Mizan ul Hikmah, page No. 361
تفسير نور الثقلين : في قولهِ تعالى : «ومن أحسن ديناً مِمّن أسْلَمَ وَجْهَهُ للّه‏ِ وهو مُحْسِنٌ» : رُويَ أنَّ النَّبيَّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) سُئل عنِ الإحْسانِ ، فقالَ : أنْ تَعبُدَ اللّه‏َ كأنَّكَ تَراهُ ، فإنْ لَم تَكُن تَراهُ فإنَّهُ يَراكَ.
It is narrated in Nur al-Thaqalayn with regard to Allah’s verse: “Certainly whoever submits his will to Allah and is a good-doer…”[ Qur’an 2:112]: It is reported that the Prophet (SAWA) was asked about good-doing, to which he replied, ‘It is to worship Allah as if you see Him; for verily even if you do not see Him, indeed He sees you.’
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nur al-Thaqalayn, v. 1, p. 553, no. 579; Mizan ul Hikmah, page No. 362
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إنّكَ إنْ أحسَنْتَ فنفسَكَ تُكْرِمُ ، وإلَيها تُحْسِنُ ، إنّكَ إنْ أسأتَ فنَفسَكَ تَمْتَهِنُ ، وإيّاها تَغْبِنُ.
Truly if you do good, then it is your own soul that you honour and do good to, but if you do wrong, it is your own soul that you degrade and wrong.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3808; Mizan ul Hikmah, page No. 362
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الأدبُ كمالُ الرَّجُلِ.
Good manners are the perfection of man.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 998; Mizan ul Hikmah, page No. 362
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): يا مؤمنُ، إنّ هذا العِلْمَ والأدبَ ثَمَنُ نفسِكَ، فاجتَهِدْ في تَعلُّمِهِما، فما يَزيدُ مِن عِلمِكَ وأدبِكَ يَزيدُ في ثَمَنِكَ وقَدْرِكَ.
O Believer! This knowledge and good manners are the value of your soul so strive to learn them, for however much your knowledge and good manners increase, so will your value and worth accordingly.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Mishkat al-Anwar, p. 135; Mizan ul Hikmah, page No. 363
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الأدبُ أحْسَنُ سَجِيّةٍ.
Good manners are the best disposition.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 967; Mizan ul Hikmah, page No. 363
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): خيرُ ما وَرّثَ الآباءُ الأبناءَ الأدبُ.
The best inheritance parents bequeath their progeny are good manners.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5036; Mizan ul Hikmah, page No. 363
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّ النّاسَ إلى صالحِ الأدبِ أحْوَجُ مِنهُم إلى الفِضّةِ والذَّهَبِ .
People need good manners more than gold and silver.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3590; Mizan ul Hikmah, page No. 363
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): حُسنُ الأدبِ أفضلُ نَسَبٍ وأشرفُ سَبَبٍ .
Good manners are the best lineage and the noblest means.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4853; Mizan ul Hikmah, page No. 363
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): عليكَ بالأدبِ فإنَّهُ زَيْنُ الحَسَبِ .
Acquire good manners, for they are the best personal merit.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6096; Mizan ul Hikmah, page No. 363
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) :حُسنُ الأدبِ يَنُوبُ عنِ الحسَبِ .
Good manners may substitute for [noble] lineage.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 75, p. 68, no. 8; Mizan ul Hikmah, page No. 364
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا حسَبَ أنفعُ مِن الأدبِ.
There is no personal merit more useful than good manners.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 71, p. 428, no. 78; Mizan ul Hikmah, page No. 364
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): فَسَدَ حسَبُ مَن ليسَ لَه أدبٌ.
Spoiled is the noble descent of a man who has no good manners.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tuhaf al-`Uqoul, no. 96; Mizan ul Hikmah, page No. 364
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): زِينتُكُم الأدبُ.
Good manners are your beauty.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Sa`ada, v. 2, no. 50; Mizan ul Hikmah, page No. 364
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا زينةَ كالآدابِ.
There is no adornment like good manners.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10466; Mizan ul Hikmah, page No. 364
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): حُسنُ الأدبِ زِينةُ العقلِ .
Good manners are the beauty of the mind.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 131, no. 41; Mizan ul Hikmah, page No. 364
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كلُّ شيءٍ يَحتاجُ إلى العقلِ، والعقلُ يَحتاجُ إلَى الأدبِ .
Everything needs the mind, and the mind needs good manners.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6911; Mizan ul Hikmah, page No. 365
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الأدبُ في الإنسانِ كشَجَرةٍ أصلُها العقلُ .
Good manners in man resemble a tree whose root is the mind.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2004; Mizan ul Hikmah, page No. 365
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن زادَ أدبُهُ على عقلِهِ كانَ كالرّاعي بينَ غَنَمٍ كثيرةٍ .
He whose good manners surpass his reason is like a shepherd among numerous sheep.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8886; Mizan ul Hikmah, page No. 365
الإمامُ الحسنُ (عَلَيهِ الّسَلامُ): لا أدبَ لِمَن لا عَقْلَ لَهُ .
A man devoid of reason cannot have good manners.
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 111, no. 6; Mizan ul Hikmah, page No. 365
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): تَولَّوْا مِن أنفسِكُم تأديبَها، واعدِلُوا بها عَن ضَراوةِ عاداتِها .
Take charge of the discipline of your selves and shift them away from their rough habits.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4522; Mizan ul Hikmah, page No. 365
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مُعلّمُ نفسِهِ ومُؤدّ بُها أحَقُّ بالإجْلالِ مِن معلّمِ النّاسِ ومُؤدّبِهِم.
A man who teaches his own self and disciplines it deserves more reverence than a man who teaches others and disciplines them.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 2, p. 56, no. 33; Mizan ul Hikmah, page No. 366
تحف العقول: قالَ اللّه‏ُ تعالى لعيسى (عَلَيهِ الّسَلامُ): أدِّبْ قلبَكَ بالخَشْيةِ.
It is narrated in Tuhaf al-Uqul: Allah, most High, told Jesus [Prophet Jesus (AS) is known in the Arabic tradition as ÝÏsÁ] (AS), ‘Refine your heart with piety’.’
Allāh (s.w.t.)
Tuhaf al-`Uqoul, no. 500; Mizan ul Hikmah, page No. 366
لَمّا قيلَ لِعيسى (عَلَيهِ الّسَلامُ): مَن أدّبَكَ؟ ـ: ما أدّبَني أحَدٌ، رأيتُ قُبْحَ الجهلِ فجانَبْتُهُ.
Jesus son of Mary (AS) was asked, ‘Who gave you good manners?’ He replied, ‘No one disciplined me; when I saw the ugliness of ignorance I avoided it.’
Prophet Isa (a.s.)
Tanbih al-Khawatir, v. 1, p. 196; Mizan ul Hikmah, page No. 366
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): جالِسِ العلماءَ يَزْدَدْ علمُكَ ويَحْسُنْ أدبُكَ وَتَزكُ نَفْسُكَ.
Sit with scholars to increase your knowledge, to improve your manners and to purify your soul.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tanbih al-Khawatir, v. 1 no. 4786; Mizan ul Hikmah, page No. 366
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إذا زادَ عِلمُ الرّجُلِ زادَ أدبُهُ، وتضاعَفَتْ خَشيتُه لربِّهِ .
When man’s knowledge increases his manners improve and his fear of his Lord increases.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tanbih al-Khawatir, v. 1 no. 5932; Mizan ul Hikmah, page No. 366
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): سبَبُ تزكيةِ الأخلاقِ حُسنُ الأدبِ .
The means to purify one’s moral virtues is good etiquette.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5520; Mizan ul Hikmah, page No. 367
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن كَلِفَ بالأدبِ قَلَّتْ مَساوِيهِ .
A man who is preoccupied with good manners has fewer vices.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8271; Mizan ul Hikmah, page No. 367
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): بالأدبِ تُشْحَذُ الفِطَنُ .
The intellect is sharpened by good manners.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4333; Mizan ul Hikmah, page No. 367
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كَفاكَ أدبا لنفسِكَ اجتِنابُ ما تَكْرهُهُ مِن غيرِكَ .
It suffices you in disciplining yourself to avoid all that you hold in contempt from others.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 70, p. 73, no. 27; Mizan ul Hikmah, page No. 367
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كَفى بالَعْبدِ أدَبا أن لا يُشرِكَ في نِعَمهِ وأرَبهِ غيرَ ربِّهِ.
It suffices man in disciplining himself to not associate anyone with his Lord in his bounties and desires.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 94, p. 94, no. 12; Mizan ul Hikmah, page No. 367
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): أدَّبَني أبي (عَلَيهِ الّسَلامُ) بثلاثٍ ... قالَ لي: يا بُنيَّ مَن يَصْحَبْ صاحبَ السَّوْءِ لا يَسْلمْ، ومَن لا يُقيِّدْ ألفاظَهُ يَنْدَمْ، ومَن يدخُلْ مَداخِلَ السُّوءِ يُتَّهمْ.
My father (AS) refined my manners by three [statements]. He said to me: ‘O son! A man who befriends a vile person cannot escape blame, and a man who does not restrain his words will live in regret, and a man who enters suspicious places will become subject to accusations.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tuhaf al-`Uqoul, no. 376; Mizan ul Hikmah, page No. 368
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أفضلُ الأدبِ أن يَقِفَ الإنسانُ عند حَدِّه ولا يَتَعدّى قَدْرَهُ.
The best of manners is for man to stop at his limits and to not exceed his status.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3241; Mizan ul Hikmah, page No. 368
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أحسَنُ الآدابِ ما كَفَّكَ عنِ المَحارِمِ.
The best of manners is that which prevents you from committing sins.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3298; Mizan ul Hikmah, page No. 368
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ضَبْطُ النّفْسِ عندَ الرَّغَبِ والرَّهَبِ مِن أفضلِ الأدبِ .
Self-restraint in times of desire and fear is one of the best manners.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5932; Mizan ul Hikmah, page No. 368
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أكرِمُوا أولادَكُم وأحْسِنوا آدابَهُم يُغْفَرْ لَكُم .
Honour your children and refine their manners, and your sins will be forgiven.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 104, p. 95, no. 44; Mizan ul Hikmah, page No. 368
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ للحسنِ (عَلَيهِ الّسَلامُ) ـ: إنّما قَلْبُ الحَدَثِ كالأرضِ الخالِيةِ ما اُلقِيَ فيها مِنْ شيءٍ قَبِلَتْهُ، فبادَرْتُكَ بالأدبِ قبلَ أن يَقْسُوَ قلبُكَ ويَشتغِلَ لُبّكَ.
Imam Ali (AS) said to Imam al-Hasan (AS), ‘The heart of a youth resembles an empty land - it receives all that is thrown into it. This is why I have started to teach you good manners before your heart is hardened and your soul is preoccupied.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 16, p. 66; Mizan ul Hikmah, page No. 369
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لمّا نَزَلتْ هذه الآية: «يا أيُّها الّذينَ آمَنوا قُوا أنفسَكُم وأهليكُم ناراً» قالَ النّاسُ: يا رسول اللّه‏! كيفَ نَقِي أنفسَنا وَأهلِينا؟ قالَ: اعمَلُوا الخيرَ وذَكِّروا بهِ أهْلِيكُم فأدِّبُوهُم على طاعةِ اللّه‏ِ .
When the verse: “O you who have faith! Protect yourselves and your kin from the Fire…” was revealed, people asked, ‘O Messenger of Allah! How do we protect ourselves and our kin?’ He replied, ‘Do good deeds and remind your kin about them, and discipline them to obey Allah.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Mustadrak al-Wasa`il, v. 12, p. 201, no. 13882; Mizan ul Hikmah, page No. 369
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): مُرِ الصَّبيَّ فلْيَتَصدَّقْ بيدِهِ بالكِسْرةِ والقَبْضةِ والشَّيءِ وإنْ قَلَّ، فإنَّ كلَّ شيءٍ يُرادُ بهِ اللّه‏ُ ـ وإنْ قَلَّ ـ بعدَ أنْ تَصدُقَ النِّيّةُ فيهِ عظيمٌ.
Instruct the child to give charity with his own hand, be it a piece of bread or a handful of [food] or any other small thing, for everything – no matter how little it is – if done for the sake of Allah and with an honest intention is very great.
Imām Alī ibn Mūsā al-Rezā (a.s.)
al-Kafi, v. 4, p. 4, no. 10; Mizan ul Hikmah, page No. 369
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الوَلدُ سَيّدٌ سبعَ سنينَ، وعبدٌ سبعَ سنينَ، ووزيرٌ سبعَ سنينَ، فإنْ رَضِيتَ أخلاقَهُ لإحدى وعشرينَ، وإلّا فَاضْرِبْ على جَنبِهِ، فقد أعْذَرتَ إلَى اللّه‏ِ تعالى.
A child is a master for seven years, a slave for the next seven years, and a minister for another seven years. By the age of twenty one, you must either approve of his manners or cut him loose, for [by then] you would have fulfilled your obligation toward Allah, most High.’
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Makarim al- Akhlaq, v. 1, p. 478, no. 1649; Mizan ul Hikmah, page No. 370
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): يُؤدَّبُ الصَّبيُّ علَى الصَّومِ ما بينَ خَمْسَ عَشْرةَ سَنةً إلى سِتَّ عَشرةَ سنةً.
A child should be trained to fast between the ages of fifteen and sixteen.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 103, p. 162, no. 6; Mizan ul Hikmah, page No. 370
نَهَى رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) عنِ الأدبِ عندَ الغَضَبِ .
The Prophet (SAWA) prohibited disciplining (teaching good manners) in times of anger.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 79, p. 102, no. 2; Mizan ul Hikmah, page No. 370
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ازْجُرِ المُسيءَ بِثوابِ المُحسِنِ .
Punish the wrongdoer by rewarding the good-doer.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 18, p. 410; Mizan ul Hikmah, page No. 370
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): استِصْلاحُ الأخيارِ بإكْرامِهِمْ، والأشرارِ بتأديبِهِمْ .
You may improve the doers of good by honoring them, and rehabilitate the wrongdoers by disciplining them.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 82, no. 81; Mizan ul Hikmah, page No. 370
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): عاتِبْ أخاكَ بالإحسانِ إليهِ، وارْدُدْ شرَّهُ بالإنعامِ علَيهِ.
Reprimand your brother by being kind to him, and react to his wrongdoing by being generous to him.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 71, p. 427, no. 76; Mizan ul Hikmah, page No. 371
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أصْلِحْ المُسيءَ بحُسْنِ فِعالِكَ، ودُلَّ علَى الخيرِ بِجميلِ مَقالِكَ.
Rehabilitate the wrongdoer by your good deed [towards him], and indicate towards good through your good words.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2304; Mizan ul Hikmah, page No. 371
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ) ـ عِندَ ما شَكى لَهُ بَعضُهُم إبنَا لَهُ ـ: لا تَضرِبْهُ، واهْجُرْهُ ولا تُطِلْ.
A man said, ‘I complained to AbÙ al-Íasan MÙsÁ [al-KÁÛim] (AS) about a son of mine. He said, ‘Do not beat him, but rather ignore him [i.e.depriving him of your company], but not for too long.’
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Bihar al-Anwar, v. 104, p. 99, no. 74; Mizan ul Hikmah, page No. 371
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَنْ تأدّبَ بآدابِ اللّه‏ِ عزّ وجلّ أدّاهُ إلَى الفلاحِ الدائمِ.
A man who disciplines himself by following the etiquette of Allah, the Exalted, will have lasting prosperity.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 92, p. 214, no. 13; Mizan ul Hikmah, page No. 371
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَنْ لم يَصْلُحْ على أدبِ اللّه‏ِ لم يَصْلُحْ على أدبِ نفسِهِ .
A man who is not reformed through the etiquette of Allah will not be rehabilitated through his self-discipline.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9001; Mizan ul Hikmah, page No. 371
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّ البلاءَ للظّالمِ أدبٌ.
Misfortune is a form of discipline for the wrongdoer.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 81, p. 198, no. 55; Mizan ul Hikmah, page No. 372
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): إلهي، لا تُؤدِّبْني بِعُقوبَتِكَ، ولا تَمكُرْ بِي في حِيلَتِكَ .
O Lord! Discipline me not through Your punishment, and plot against me not by Your artfulness.
Imām `Alī ibn Husayn (a.s.)
Iqbal al-A`amal, v. 1, p. 157; Mizan ul Hikmah, page No. 372
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أبخَلُ النّاسِ بِعَرضِهِ ، أسخاهُم بِعِرضِهِ.
The most miserly of people with his wares is the most liberal of them with his own reputation [in that he gives it up readily].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3190; Mizan ul Hikmah, page No. 372
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أفضَلُ الغِنى ما صِينَ بِهِ العِرضُ.
The best form of wealth is that which is used to safeguard one’s reputation.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3038; Mizan ul Hikmah, page No. 372
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن ضَنَّ بِعِرضِهِ فلْيَدَعِ المِراءَ.
He who cares for his reputation must desist from disputation.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 362; Mizan ul Hikmah, page No. 372
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إذا رَقَّ العِرضُ اسْتُصعِبَ جَمعُهُ
When reputation wanes, it becomes very difficult to restore.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
A`alam al-Din, p. 303; Mizan ul Hikmah, page No. 373
الإمامُ زينَ العابدينُ (عَلَيهِ الّسَلامُ): مَن كَفَّ عَن أعراضِ المُسلِمينَ أقالَهُ اللّه‏ُ عَزَّوجلَّ عَثرَتَهُ يَومَ القِيامَةِ.
He who refrains from tarnishing fellow Muslims’ reputations, Allah, Mighty and Exalted, regards his offence as undone on the Day of Resurrection.
Imām `Alī ibn Husayn (a.s.)
Sahifat al-Imam al-Reza (a.s.), p. 85, no. 195q; Mizan ul Hikmah, page No. 373
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن رَدَّ عَن عِرضِ أخيهِ كانَ لَهُ حِجابا مِنَ النّارِ
He who guards the reputation of his fellow brother is veiled from the Fire.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Mufid, p. 338, no. 1; Mizan ul Hikmah, page No. 373
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن رَدَّ عَن عِرضِ أخيهِ المُسلِمِ وَجَبَت لَهُ الجَنَّـةُ البَتَّـةَ .
He who guards the reputation of his fellow Muslim brother definitely becomes deserving of obligatory entrance into Paradise.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Wasael al-Shi`aah, v. 8, p. 606, no. 3; Mizan ul Hikmah, page No. 373
الإمامُ الحسينُ (عَلَيهِ الّسَلامُ) ـ سُـئِـلَ عَنِ الـجَهادِ: سُـنَّةٌ أو فَـرِيضةٌ؟ فقالَ (عَلَيهِ الّسَلامُ) ـ : الجِهادُ على أرْبَعَةِ أوْجُهٍ : فجِهادانِ فَرْضٌ وجِهادُ سُنَّةٍ لا يُقامُ إلّا مَعَ فَرْضٍ وجِهادُ سُنَّةٍ ، فأمّا أحَدُ الفَرْضَيْنِ فجِهادُ الرَّجُلِ نَفْسَهُ عن مَعاصِي اللّه‏ِ وهو مِنْ أعْظَمِ اجِهادِ وَمُجاهَدَةُ الّذين يَلُونَكُمْ مِنَ الكُفّارِ فَرْضٌ . وأمّا الجِهادُ الّذي هو سُنّة لا يُقامُ إلّا مَعَ فَرْض فَإِنَّ مجاهَدَةَ العَدُوِّ فرضٌ على جميع الاُمّة لو تركوا الجهاد لَأتاهم العَذابُ وهذا هو مِنْ عذابِ الاُمَّةِ وهُوَ سُنَّةٌ عَلَى الإمامِ وحَدُّهُ أنْ يَأتِيَ العَدُوَّ مَعَ الاُمَّةِ فيجاهِدَهم . وأمّا الجِهادُ الذي هُوَ سُنّةٌ فكُلُّ سُنّةٍ أقامَها الرَّجُلُ وجاهدَ في إقامَتِها وبُلُوغِها وإحيائِها فَالعَمَلُ والسَّعْيُ فيها مِنْ أفضلِ الأَعْمال لِأنَّها إحياءُ سُنَّةٍ وقَدْ قالَ رسولُ اللّه‏ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : «مَنْ سَنَّ سُنَّةً حَسَنَةً ‏فَلَهُ أجْرُها وأجْرُ مَنْ عَمِلَ بِها إلى يَوْمِ القِيامَةِ مِنْ غَيْرِ أن يَنْقُصَ مِنْ أجُورِهِم شَيْئا».
Imām Ḥusayn ibn ‘Alī ibn Abī Ṭālib (a.s.) was asked about jihad, as to whether it was a recommended act or an obligatory one, to which he replied, ‘Jihad comes in four forms, two of which are obligatory, one of which is recommended but can only be undertaken with an obligation, and one which is recommended. The first obligatory jihad is that which a man wages against his own self in keeping away from acts of disobedience to Allah. This is one of the greatest forms of jihad. Waging jihad against those disbelievers who persecute you is also an obligation. As for the jihad which is recommended but can only be undertaken with an obligation is to fight the enemy, which is an obligation upon the whole community, and which if they abandon, they are all punishable for it. It is a recommendation upon an Imam, the limit of which is to come and face the enemy and fight them with his community. As for the jihad which is recommended, it is [embodied in] every recommended practice which a person performs and strives in its performance, its completion and its revival. Such an act, and the striving to perform it is one of the best deeds because it is a revival of the Prophetic practice, and the Prophet (SAWA) has said, ‘Whoever establishes a good habitual practice, he will get his own reward for it as well as the reward of whoever performs it after him until the Day of Resurrection, without any decrease in their reward thereof.’
Imām Husayn ibn ‘Alī ibn Abī Ṭālib (a.s.)
Tuhaf al-`Uqoul, no. 243; Mizan ul Hikmah, page No. 378
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : جِهادُ المَرأةِ حُسْنُ‏التَّبَعُّلِ.
The jihad of a woman is being a good wife to her husband.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Mizan ul Hikmah, page No. 378
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : جِهادُ النَّفْسِ مَهْرُ الجَنّةِ.
Jihad of the self is the dowry for Paradise.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4755; Mizan ul Hikmah, page No. 378
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : رُدَّ عَن نَفْسِكَ عِند الشَّهَواتِ ، وأقِمْها على كِتابِ اللّه‏ِ عِند الشُّبُهاتِ.
Prevent your self from fulfilling its desires, and make it hold fast to the Book of Allah during misgivings.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5406; Mizan ul Hikmah, page No. 378
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ) : جاهِدْ نَفْسَكَ لِتَرُدَّها عَن هَواها ، فإنَّهُ واجِبٌ علَيكَ كجِهادِ عَدُوِّكَ.
Combat your self to avert it against its desires, for this as incumbent upon you as fighting your enemy.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Tuhaf al-`Uqoul, no. 399; Mizan ul Hikmah, page No. 378
الإمامِ عليٍّ (عَلَيهِ الّسَلامُ) : إنَّ رسولَ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) بَعثَ سَرِيّةً ، فلَمّا رَجَعوا قالَ: مَرْحَبا بقَومٍ قَضَوُا الجِهادَ الأصْغَرَ وبَقِيَ علَيهِمُ الجِهادُ الأكْبَرُ . قيلَ: يا رسولَ اللّه‏ِ ، وما الجِهادُ الأكْبَرُ؟ قالَ: جِهادُ النَّفْس . وقالَ (عَلَيهِ الّسَلامُ) : أفْضَلُ الجِهادِ مَن جَاهَدَ نَفْسَهُ الّتي بينَ جَنْبَيهِ.
The Prophet (SAWA) dispatched troops [to a mission]. On seeing the returning armies from the battlefront, he said, ‘Blessed are those who have performed the lesser jihad, and have yet to perform the greater one.’ When asked, ‘O Messenger of Allah, what is the greater jihad?’ the Prophet replied, ‘The jihad of the self’, and added, ‘The best jihad is that of one who combats his own self that is between his two sides.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ma`ani al-Akhbar, p. 160, no. 1; Mizan ul Hikmah, page No. 379
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : أفْضَلُ الجِهادِ جِهادُ النَّفْسِ عنِ الهَوى ، وفِطامُها عَن لَذّاتِ الدُّنيا.
The best jihad is combatting one’s self against its desires, and weaning it from the pleasures of this world.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3232; Mizan ul Hikmah, page No. 379
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) : لا فَضيلةَ كالجِهادِ ، ولاجِهادَ كمُجاهَدةِ الهوى
There is no greater distinction than jihad, and no jihad like combatting one’s self.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Tuhaf al-`Uqoul, no. 286; Mizan ul Hikmah, page No. 379
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : جاهِدْ نَفْسَكَ عَلى طاعةِ‏اللّه‏ِ مُجاهَدةَ العَدُوِّ عَدُوَّهُ ، وغالِبْها مُغالبةَ الضِّدِّ ضِدَّهُ ؛ فإنّ أقْوى النّاسِ مَن قَوِيَ على نَفْسِهِ.
Struggle against your self in Allah’s worship just as one fights one’s enemy, and overcome it just as one overcomes one’s opponent, for the strongest of people is he who has triumphed over his self.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Ghurar al-Hikam, no. 4761; Mizan ul Hikmah, page No. 379
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : امْلِكُوا أنفسَكُم بدوامِ جِهادِها .
Gain control of your souls through constant self-struggle.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2489; Mizan ul Hikmah, page No. 379
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : بالمُجاهَدَةِ يُغلَبُ سُوءُ العادَةِ.
Through constant self-struggle are bad habits overcome.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 2, p. 119; Mizan ul Hikmah, page No. 380
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : جاهِدوا أنفسَكُم على شَهَواتِكُم‏تَحِلَّ قلوبَكُم الحِكمَةُ.
Struggle against the desires of your self and wisdom will enter your hearts.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 2, p. 122; Mizan ul Hikmah, page No. 380
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : جاهِدوا أنفسَكُم بقِلَّةِ الطَّعامِ والشَّرابِ ، تُظِلَّكُمُ المَلائكةُ ويَفِرَّ عَنكُمُ الشَّيطانُ.
Struggle against your selves through reducing food and drink, and the angels will protect you and Satan will flee from you.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 2, p. 122; Mizan ul Hikmah, page No. 380
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : جاهِدْ شَهْوَتَكَ وغالِبْ غَضَبكَ ‏وخالِفْ سُوءَ عادَتِكَ ، تَزْكُ نَفْسُكَ ، ويَكْمُلْ عَقلُكَ ، وتَسْتَكمِلْ ثَوابَ ربِّكَ.
Struggle against your lower desires, overcome your anger, oppose your bad habits, purify your self, perfect your intellect, and bring to completion the reward that is with your Lord.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4760; Mizan ul Hikmah, page No. 380
رسولُ اللهِ (عَلَيهِ الّسَلامُ) : رَدْعُ النَّفْسِ وجهادُها عن أهْوِيَتِها يَرفَعُ الدَّرَجاتِ ويُضاعِفُ الحَسَناتِ .
Controlling the self and combatting with it against its lower desires raises one’s stations and multiplies one’s rewards.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5407; Mizan ul Hikmah, page No. 380
رسولُ اللهِ (عَلَيهِ الّسَلامُ) : بالمُجاهَدَةِ صَلاحُ النَّفْسِ
Salvation for the soul is [attained] through self-struggle.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4319; Mizan ul Hikmah, page No. 380
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): العادَةُ طَبعٌ ثانٍ.
Habit is second nature.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 702; Mizan ul Hikmah, page No. 383
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لِلعادَةِ عَلى كُلِّ إنسانٍ سُلطانٌ.
A habit holds every man under its authority.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 7327; Mizan ul Hikmah, page No. 383
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): غَيرُ مُدرِكِ الدَّرَجاتِ مَن أطاعَ العاداتِ.
He who obeys habits does not attain high levels.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6409; Mizan ul Hikmah, page No. 383
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لِسانُكَ يَستَدعيكَ ما عَوَّدتَهَ، ونَفسُكَ تَقتَضيكَ ما ألِفتَهُ.
Your tongue will urge you to whatever you have accustomed it [to say], and your inner self will require you to do whatever you have made it fond of.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 7634; Mizan ul Hikmah, page No. 384
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا تُسرِعَنَّ إلَى الغَضَبِ فيَتَسَلَّطَ عَلَيكَ بِالعادَةِ .
Do not hasten to resort to anger lest it prevail over you by becoming a habit.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10288; Mizan ul Hikmah, page No. 384
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ في وَصِيَّتِه لاِبنِه الحَسَنِ (عَلَيهِ الّسَلامُ) ـ: إنَّما قَلبُ الحَدَثِ كالأرضِ الخالِيَةِ ما اُلقِيَ فيها مِن شَيءٍ قَبِلَتهُ، فبادَرتُكَ بِالأدَبِ قَبلَ أن يَقسُوَ قَلبُكَ، ويَشتَغِلَ لُبُّكَ.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) in his will to his son, al-Hasan (AS), ‘Verily the heart of a young person is like the untilled earth, which accepts whatever is placed therein. I, therefore, urge you to hasten to self-discipline before your heart hardens, and your mind becomes preoccupied.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 31; Mizan ul Hikmah, page No. 384
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): عَوِّدْ نَفسَكَ فِعلَ المَكارِمِ، وتَحَمَّلْ أعباءَ المَغارِمِ، تَشرُفْ نَفسُكَ، وتُعمَرْ آخِرَتُكَ، ويَكثُرْ حامِدوكَ.
Habituate yourself to performing noble actions and to bear the burdensome consequences [of your actions], and your soul will be elevated as a result, your Hereafter will flourish, and your admirers will increase.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6232; Mizan ul Hikmah, page No. 384
الإمامُ الحسنُ (عَلَيهِ الّسَلامُ): العاداتُ قاهِراتٌ، فَمَنِ اعتادَ شَيئا في سِرِّهِ وخَلَواتِهِ، فَضَحَهُ في عَلانِيَتِهِ وعِندَ المَلاَءِ.
Habits are overpowering, for he who forms a habit to something in secret and during his free times is plagued by them in public and when occupied.
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.)
Tanbih al-Khawatir, v. 2, p. 113; Mizan ul Hikmah, page No. 384
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الفَضيلَةُ غَلَبَةُ العادَةِ.
Virtue is overcoming one’s habit.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 357; Mizan ul Hikmah, page No. 385
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أفضَلُ العِبادَةِ غَلَبَةُ العادَةِ.
The best of worship is to overcome one’s habit.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2873; Mizan ul Hikmah, page No. 385
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): بِغَلَبَةِ العاداتِ الوُصولُ إلى أشرَفِ المَقاماتِ .
[Only] Through overcoming one’s habits are the highest of stations attained.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4300; Mizan ul Hikmah, page No. 385
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): غَيِّروا العاداتِ تَسهُلْ عَلَيكُمُ الطّاعاتُ .
Change your habits and your acts of obedience will become easier for you.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6405; Mizan ul Hikmah, page No. 385
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ذَلِّلوا أنفُسَكُم بِتَركِ العاداتِ، وَقودوها إلى فِعلِ الطّاعاتِ، وحَمِّلوها أعباءَ المَغارِمِ، وحَلُّوها بِفِعلِ المَكارِمِ، وصُونوها عَن دَنَسِ المَآثِمِ .
Subjugate your souls to abandon their habits, drive them to perform acts of obedience, make them bear the burdensome consequences of their actions, adorn them with the performance of noble acts, and protect them against the pollution of sins.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5199; Mizan ul Hikmah, page No. 385
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أصعَبُ السِّياساتِ نَقلُ العاداتِ .
The most difficult of things to manage is the removal of habits.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2969; Mizan ul Hikmah, page No. 385
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كُلُّ شَيءٍ يُستَطاعُ، إلّا نَقلَ الطِّباعِ.
Everything is achievable, except the removal of an ingrained habit.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6906; Mizan ul Hikmah, page No. 385
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أيُّها النّاسُ، تَوَلَّوا مِن أنفُسِكُم تَأديبَها، وَاعدِلوا بِها عَن ضَرَاوَةِ عاداتِها.
O people, take upon yourselves your own training, and turn away from the voracious dictates of your habits.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 359; Mizan ul Hikmah, page No. 386
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): إنَّ أفضَلَ الأعمالِ عندَ اللّه‏ِ ما عُمِلَ بِالسُّنَّةِ وإن قَلَّ.
The best of deeds in the sight of Allah are those that are performed habitually, even if they be few in number.
Imām `Alī ibn Husayn (a.s.)
al-Kafi, v. 1, p. 70, no. 7; Mizan ul Hikmah, page No. 386
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ في كتابٍ لَهُ إلى الأشتَرِ لَمّا وَلاّهُ مِصرَ ـ: لا تَنقُضْ سُنَّةً صالِحَةً عَمِلَ بها صُدورُ هذهِ الاُمَّةِ ، واجتَمَعَت بها الاُلفَةُ ، وصَلَحَت علَيها الرَّعِيَّةُ ، ولا تُحدِثَنَّ سُنَّةً تُضِرُّ بِشَيءٍ مِن ماضِي تِلكَ السُّنَنِ، فيكونَ الأجرُ لِمَن سَنَّها ، والوِزرُ علَيكَ بما نَقَضتَ مِنها.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) wrote in one of his letters to al-Ashtar, when he appointed him governor of Egypt, 'Do not discontinue a good practice that the pioneers of this community acted upon, by virtue of which there was general unity and through which the subjects prospered. Do not innovate a practice that will infringe on these earlier practices in any way, for the reward of those who had laid them down will continue, whereas you will be the one to bear the burden for discontinuing them.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 53; Mizan ul Hikmah, page No. 387
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ فيما أوصى عِند وفاتهِ ـ :اللّه‏َ اللّه‏َ في بَيتِ ربِّكمُ ، لا تُخْلوهُ ما بَقِيتُم ، فإنَّهُ إنْ تُرِكَ لَم تُناظَروا.
I exhort you, by Allah, by Allah, to take care of the House of your Lord! Do not leave it empty for as long as you live, for if it is deserted you will be given no respite.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 47; Mizan ul Hikmah, page No. 387
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الحَجُّ جِهادُ كلِّ ضَعيفٍ.
The pilgrimage is the jihad of every weak person.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Khisal, p. 620, no. 10; Mizan ul Hikmah, page No. 387
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : نَفَقةُ دِرْهَمٍ في الحجِّ تَعْدِلُ ألفَ دِرْهَمٍ .
Spending one dirham in charity during the pilgrimage equals one thousand dirhams.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Khisal, p. 628, no. 10; Mizan ul Hikmah, page No. 387
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الحاجُّ والمُعْتَمِرُ وفْدُ اللّه‏ِ ، ويَحْبوهُ بالمَغفِرَةِ .
Those who go to Makkah for obligatory and voluntary pilgrimage (Hajj and `umra) are the envoys of Allah, and His gift to them is forgiveness.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Khisal, p. 630, no. 10; Mizan ul Hikmah, page No. 388
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : وفَرَضَ علَيكمُ حَجَّ بَيتِهِ‏الحَرامِ الّـذي جَعَلهُ قِبلَـةً للأنـامِ ، يَرِدُونَـهُ وُرودَ الأنْعامِ ، ويَألَهونَ إلَيهِ وُلوهَ الحَمامِ ، وجَعلَهُ سبحانَهُ عَلامةً لِتَواضُعِهِم لِعظَمَتِهِ وإذْعانِهِم لِعزّتِهِ.
And He made obligatory for you the pilgrimage to His Sacred House which he made the ‘qibla’ for all people. They come to it like the cattle coming to water, and eagerly turn to it like the birds eagerly returning to their nest; He, glory be to Him, made it a sign of their humility before His greatness and their yielding to His Might.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 1; Mizan ul Hikmah, page No. 388
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ) : حِجّوا واعْتَمِروا ، تَصِحَّ أجْسامُكُم ، وتَتّسِعْ أرْزاقُكُم ، ويَصْلُحْ إيمانُكُم، وتُكْفَوا مؤونَةَ النّاسِ ومؤونَةَ عِيالاتِكُم.
Perform the Hajj [obligatory pilgrimage] and the `umra [voluntary pilgrimage] so that your bodies become healthy, your sustenance expanded, and your faith improved; and suffice yourselves with the expenses of people and the expenses of your families.
Imām `Alī ibn Husayn (a.s.)
Sawab al-A`amal, p. 70, no. 3; Mizan ul Hikmah, page No. 388
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) : الحَجُّ تَسْكينُ القُلوبِ.
Pilgrimage calms the hearts.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Amali al-Tusi, p. 296, no. 582; Mizan ul Hikmah, page No. 388
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : وهذا بَيتٌ اسْتَعبَدَ اللّه‏ُ بهِ خَلقَهُ ليَخْتَبِرَ طاعَتَهُم في إتْيانِهِ ، فحَثَّهُـم على تَعْظيمِـهِ وزيارَتـِهِ ، وقـَد جَعلَهُ مَحـلَّ الأنبياءِ وقِبْلَةً للمُصَلّينَ لَهُ ، وهُـو شُعْبَـةٌ مِن رِضْوانِـهِ ، وطريـقٌ يـُؤَدّي إلى غُفْـرانِهِ ، مَنْصوبٌ على اسْتِـواءِ الكَمـالِ ، ومُجْتَمَعِ العَظَمَةِ.
And this is the house by which Allah has demanded the devotion of His creatures to test their obedience in their coming to it, so He prompted them to glorify it and visit it. He made it the station of the prophets and the focal point (qibla) for those who pray to Him. It is a branch of His good pleasure and a way that leads to His forgiveness, founded on absolute perfection and ultimate grandeur.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Amali al-Saduq, p. 493, no. 4; Mizan ul Hikmah, page No. 389
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : ما مِن بُقْعَةٍ أحَبَّ إلى اللّه‏ِ تعالى مِن المَسْعى؛ لأ نّه يَذِلُّ فيهِ كُلُّ جَبّارٍ .
There is no place dearer to Allah, most High, than the mas`aa [place of running between the mounts of al-Safa and al-Marwa in Makkah], for every overbearing person is lowered and debased before Him there.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 99. p. 45, no. 34; Mizan ul Hikmah, page No. 389
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ) : فإنْ قالَ : فَلِمَ أمرَ بالحَجِّ؟ قيلَ :لِعلَّةِ الوِفادَةِ إلى اللّه‏ عزّوجلّ وطَلَبِ الزِّيادَةِ... مَع ما فيهِ مِن التَّفَقُّهِ ونَقْلِ أخْبارِ الأئمّةِ (عَلَيهمِ الّسَلام) إلى كُلِّ صُقْعٍ وناحِيَةٍ .
If someone asks why He commanded the pilgrimage, it is answered: in order for people to perform the journey to [i.e. for] Allah, Mighty and Exalted, and ask for increase… in addition to the benefits it has of understanding religion and relating the reports of the Imams (AS) to every side and region.
Imām Alī ibn Mūsā al-Rezā (a.s.)
Uyoun Akhbar al-Reza (AS), v. 2, p. 119, no. 1; Mizan ul Hikmah, page No. 389
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : الحَجّ يَنْفي الفَقرَ .
Pilgrimage repels poverty.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tuhaf al-`Uqoul, no. 7; Mizan ul Hikmah, page No. 389
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : مَن حَجَّ ثَلاثَ حِجَجٍ لَم يُصِبْهُ فَقرٌ أبَداً .
He who goes to perform the obligatory pilgrimage (Hajj) three times will never be afflicted with poverty.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Khisal, p. 117, no. 101; Mizan ul Hikmah, page No. 389
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : ما رأيتُ شَيئا أسْرَعَ غِنىً ولا أنْفى للفَقرِ مِن إدْمانِ حَجِّ هذا البَيتِ.
I have never seen anything faster at attracting wealth and at repelling poverty than habitual pilgrimage (Hajj) to this house.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Amali al-Tusi, p. 694, no. 1478; Mizan ul Hikmah, page No. 389
عن إسحاقَ بنِ عمّارٍ : قُلتُ‏ للإمامِ الصادقِ (عَلَيهِ الّسَلامُ) : إنّي قد وَطّنْتُ نَفْسي على لُزومِ الحجِّ كلَّ عامٍ بنَفْسي أو برَجُلٍ مِن أهلِ بَيْتي بمالي. فقالَ : وقَد عَزَمْتَ على ذلكَ؟ قلتُ : نَعَم ، قالَ : فإنْ فَعَلتَ (ذلك) فأيقِنْ بكَثْرَةِ المالِ ، و أبْشِرْ بكَثْرَةِ المالِ.
Imam al-Sadiq (AS), when Ishaq b. `Ammar said to him: ‘I have made up my mind to go for pilgrimage every year either personally or by sending one man of my household at my cost’ – asked, ‘Are you determined to do that?’ He said, ‘Yes’. The Imam said, ‘If you do that, then be certain of abundance in your wealth, and take glad tidings of abundance in your wealth.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, p. 70, no. 4; Mizan ul Hikmah, page No. 390
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : أتِمُّوا برسولِ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) حَجَّكُم إذا خَرَجْتُم إلى بَيتِ اللّه‏ِ ، فإنَّ تَرْكَهُ جَفاءٌ ، وبذلكَ اُمِرْتُم ، (وأتِمُّوا) بالقُبورِ الّتي ألْزَمَكُمُ اللّه‏ُ عزّوجلّ حَقَّها وزِيارَتَها ، واطلُبوا الرِّزقَ عِندَها.
Complete your pilgrimage by visiting the Messenger of Allah (SAWA) when you leave to visit the House of Allah, for deserting it is unkind, and that is what you have been commanded to do [i.e. in the Qur’an: and complete …] by observing the rights of the graves that Allah has made incumbent upon you to visit, and ask for [increase in] your sustenance thereat.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Khisal, p. 616, no. 10; Mizan ul Hikmah, page No. 390
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) : تَمامُ الحَجِّ لِقاءُ الإمامِ.
The pilgrimage is completed by meeting the Imam.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Uyoun Akhbar al-Reza (AS), v. 2, p. 262, no. 29; Mizan ul Hikmah, page No. 390
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) : إنَّما اُمِرَ النّاسُ : أنْ يَأتوا هذهِ الأحْجارَ فيَتطوّفوا بها ، ثُمَّ يَأتُونَنا فيُخْبِرونا بوَلايَتِهِم ، ويَعْرِضوا علَينا نُصْرَتَهُم .
Indeed people have been ordered to come to these stones [i.e. the edifice of the Ka`aba] to circumambulate them, and then to come to us to inform us of their friendship, and to declare their support for us.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Uyoun Akhbar al-Reza (AS), no. 30; Mizan ul Hikmah, page No. 390
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مَن سَوّفَ الحَجَّ حتّى يَموتَ بَعثَهُ اللّه‏ُ يَومَ القِيامَةِ يَهوديّاً أو نَصْرانيّاً .
He who postpones the obligatory pilgrimage until he dies, Allah will resurrect him as a Jew or a Christian on the Day of Resurrection.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar,v. 77, p. 58, no. 3; Mizan ul Hikmah, page No. 391
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَن تَرَكَ الحَجَّ لِحاجَةٍ مِن حَوائجِ الدُّنيا لَم يُقْضَ حتّى يَنْظُرَ إلى المُحَلِّقينَ .
He who abandons the pilgrimage for one of his worldly needs will not be able to satisfy that need until he sees the shaven heads [i.e. after the return of the pilgrims from Makkah].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sawab al-A`amal, p. 281, no. 1; Mizan ul Hikmah, page No. 391
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لَمّا قالَ لَهُ عبدُالرّحمنِ : إنَّ ناساً مِن هؤلاءِ القُصّاصِ يَقولونَ : إذا حَجَّ رجُلٌ حجّةً ثُمَّ تَصدَّقَ ووَصَلَ كانَ خَيراً لَهُ ـ : كَذَبوا ، لَو فَعلَ هذا النّاسُ لعُطِّلَ هذا البَيتُ ، إنَّ اللّه‏َ تعالى جَعلَ هذا البَيتَ قِياماً للنّاسِ.
Imam al-Sadiq (AS), when `Abd al-Rahman told him: ‘Some of these narrators are saying that it is better for a man to go for pilgrimage once and then to gives alms and maintain his kinship with his relatives [with that money than to go for pilgrimage again]’ – said, ‘They are wrong. If people were to do that the House would become deserted. Allah has made this House a [means of] sustentation for mankind.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Ellal al-Shara’ie, v. 1, p. 452; Mizan ul Hikmah, page No. 391
عن عبدِ الرّحمانِ بنِ كثيرٍ: حَجَجْتُ مَع أبي عبدِ اللّه‏ِ، فلَمّا صِرْنا في بَعضِ الطَّريقِ صَعِدَ على جَبَلٍ فأشْرَفَ فنَظَرَ إلى النّاسِ، فقالَ : ما أكْثَرَ الضَّجيجَ وأقَلَّ الحَجيجَ!
Abd al-Rahman b. Kathir narrated: ‘I went for pilgrimage with Abu `Abdillah [al-Sadiq] (AS). When we had gone a certain way, he climbed a hill and looked down at the people and said, ‘What a lot of clamour and what few pilgrims!
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 27, p. 181, no. 30; Mizan ul Hikmah, page No. 391
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) : ما يُعْبَأُ بِمَن يَؤُمُّ هذا البَيتَ إذا لَم يَكُن فيهِ ثَلاثُ خِصالٍ : وَرَعٌ يَحْجِزُهُ عن مَعاصي اللّه‏ِ تعالى ، وحِلْمٌ يَمْلِكُ بهِ غَضَبَهُ ، وحُسْنُ الصَّحابةِ لِمَن صَحِبَهُ .
The pilgrim to this House is of no worth unless he has three attributes: piety that restrains him from acts of disobedience to Allah, most High; clemency with which he controls his anger; and good companionship with whoever accompanies him.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Khisal, p. 148, no. 180; Mizan ul Hikmah, page No. 392
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مَن حَجَّ بمالٍ حَرامٍ فقالَ : لَبَّيْكَ اللّهُمَّ لَبَّيْكَ ، قالَ اللّه‏ُ لَهُ : لا لَبَّيْكَ ولا سَعْدَيْكَ، حَجُّكَ مَردودٌ علَيكَ.
When he who makes pilgrimage by means of unlawful money says: “Here I am O Allah! Here I am (labbayk All?humma labbayk)”, Allah will say to him, ‘No labbayka and no welcome for you. Your pilgrimage is returned to you.’
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Durr al-Manthur, v. 2, p. 63; Mizan ul Hikmah, page No. 392
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : الحجُّ حَجّانِ : حَجٌّ للّه‏ِوحَجٌّ للنّاسِ، فمَنْ حَجَّ للّه‏ِ كانَ ثَوابُهُ على اللّه‏ِ الجَنّةَ، ومَن حَجَّ للنّاسِ كانَ ثَوابُهُ على النّاسِ يَومَ القِيامَةِ.
Pilgrimage is of two kinds: the pilgrimage [performed] for Allah and the pilgrimage for the people. So he who goes on pilgrimage for Allah, his reward is upon Allah and will be Paradise, and he who makes pilgrimage for the people, his reward on the Day of Resurrection will be with the people.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, p. 74, no. 16; Mizan ul Hikmah, page No. 392
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ) : إنَّما اُمِروا بالإحْرامِ‏ ليَخْشَعوا قَبلَ دُخولِهِم حَرَمَ اللّه‏ِ وأمْنَهُ، ولِئلاّ يَلْهوا ويَشْتَغِلوا بشَيءٍ مِن اُمـورِ الدُّنيـا وزِينتِهـا ولَذّاتِها، ويكونـوا جادِّيـنَ فيما هُم فيهِ، قاصِدينَ نَحْوَهُ، مُقْبِلينَ علَيهِ بِكُلِّيَّتِهِم
Indeed they have been ordered to be in the state of ihram in order that they humble themselves before entering the sanctuary and the safe place of Allah, and so that they do not divert and preoccupy themselves with anything of the affairs of this world and its adornments and pleasures; and so that they be serious in what they are engaged in, journeying to Him and approaching Him with all their being.
Imām Alī ibn Mūsā al-Rezā (a.s.)
Wasael al-Shi`aah, v. 9, p. 3, no. 4; Mizan ul Hikmah, page No. 393
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : مَن ماتَ في طريقِ‏مَكّةَ ذاهِباً أو جائياً، أمِنَ مِن الفَزَعِ الأكْبَرِ يَومَ القِيامَةِ .
Whoever dies on the road to Makkah, on the way there or back, will be safe from the Great Terror on the Day of Resurrection
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 4, p. 263, no. 45; Mizan ul Hikmah, page No. 393
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : مَن ماتَ مُحْرِماً بَعثَهُ اللّه‏ُ مُلَبِّياً.
Whoever dies in the state of ihram, Allah will raise him [obedient to Him] saying, ‘Here I am, O Allah’ (labbayka)
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar,v. 7, p. 302, no. 56; Mizan ul Hikmah, page No. 393
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : يَفْقِدُ النّاسُ إمامَهُم فيَشْهَدُ المَوْسِمَ فيَراهُم ولا يَرَوْنَهُ .
The people miss their Imam, but he witnesses the season [of Hajj] and sees them, though they do not see him.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Kamal al-Din, p. 346, no. 33; Mizan ul Hikmah, page No. 394
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ لِعَبدِ اللّه‏ِ بنِ عبّاسٍ رحمةُ اللّه‏ِ علَيهِ وكانَ يقولُ: ما انتَفَعتُ بكلامٍ بَعدَ كلامِ رسولِ اللّه‏ِ صلى ‏الله ‏عليه ‏و ‏آله كانتِفاعِي بهذا الكلامِ ـ: أمّا بَعدُ، فإنَّ المَرءَ قد يَسُرُّهُ دَرْكُ ما لَم يَكُن لِيَفُوتَهُ ، ويَسُوؤهُ فَوتُ ما لَم يَكُن لِيُدرِكَهُ ، فَليَكُن سُرُورُكَ بما نِلتَ مِن آخِرَتِكَ ، وليَكُنْ أسَفُكَ على ما فاتَكَ مِنها.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) said to `Aabdallah b. `Aabbas, 'I have not benefited from any saying after the sayings of the Prophet, apart from this one, 'Verily man feels happy when he manages to grasp something that he was about to miss, and he is saddened when he misses something that was within his grasp. So let your happiness lie in all that you can seize of the Hereafter, and let your regret lie in all that which passes you by of it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 15, p. 140; Mizan ul Hikmah, page No. 394
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أصلُ العَقلِ القُدرَةُ ، وثَمَرَتُها السُّرورُ.
Happiness is useless without tenderness.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Masalib al-Sa’ ul, no. 50; Mizan ul Hikmah, page No. 394
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا يُستَعانُ على السُّرورِ إلّا باللِّينِ.
The root of the intellect is power, and its fruit is happiness.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 7, no. 59; Mizan ul Hikmah, page No. 395
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): فَوَالذي وَسِعَ سَمعُهُ الأصواتَ، ما مِن أحَدٍ أودَعَ قَلباً سُروراً إلّا وخَلَقَ اللّه‏ُ لَهُ مِن ذلكَ السُّرورِ لُطفاً ، فإذا نَزَلَتْ بهِ نائبَةٌ جَرى إلَيها كالماءِ في انحِدارِهِ حتّى يَطرُدَها عَنهُ ، كَما تُطرَدُ غَرِيبَةُ الإبلِ.
By the One whose Hearing encompasses all voices, no sooner does one fill somebody else's heart with happiness than Allah creates a special grace for him from that very happiness, such that when he is faced with a calamity, he is able to pass over it like water flows over a slope, until he chases it away as wild camels are chased away.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 257; Mizan ul Hikmah, page No. 395
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لا يَرى أحَدُكُم إذا أدخَلَ على مُؤمِنٍ سُروراً أ نَّه علَيهِ أدخَلَهُ فَقَطْ بَل وَاللّه‏ِ علَينا ، بل وَاللّه‏ِ عَلى رسولِ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ).
When one of you brings joy to another believer, let him not see it as having only made him happy. Rather, by Allah, he makes us happy, and by Allah, he makes the Prophet (SAWA) happy too.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 189, no. 6; Mizan ul Hikmah, page No. 395
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن سَرَّ مُؤمناً فَقَد سَرَّني ، ومَن سَرَّني فَقَد سَرَّ اللّه‏َ.
Whoever makes another believer happy makes me happy, and whoever makes me happy makes Allah happy
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, p. 188, no. 1; Mizan ul Hikmah, page No. 396
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن نَفَّسَ عَن مؤمنٍ كُربَةً نَفَّسَ اللّه‏ُ عَنهُ كُرَبَ الآخِرَةِ ، وخَرَجَ مِن قَبرِهِ وهُو ثَلِجُ الفُؤادِ.
Whoever alleviates a fellow believer's anguish, Allah will alleviate him of the anguish of the Hereafter, and will bring him out of his grave with a light heart.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, p. 199, no. 3; Mizan ul Hikmah, page No. 396
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إذا بَعَثَ اللّه‏ُ المؤمنَ مِن قَبرِهِ خَرَجَ مَعهُ مِثالٌ يَقدُمُ أمامَهُ ، كُلَّما رَأى المؤمنُ هَوْلاً مِن أهوالِ يَومِ القِيامَةِ قالَ لَهُ المِثالُ: لا تَفزَعْ ولا تَحزَنْ... فيقولُ لَهُ المؤمنُ :... مَن أنتَ ؟ فيقولُ: أنا السُّرورُ الذي كُنتَ أدخَلتَ على أخيكَ المؤمِنِ.
When Allah will raise the believer out of his grave, another presence will also come out with him and walk ahead of him, and whenever the believer will come across one of the terrors of the Day of Resurrection, the presence will console him saying, 'Do not worry or be saddened…' and the believer will ask, 'Who are you?, at which it will reply, 'I am the happiness that you used to bring upon your fellow believer.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, p. 190, no. 8; Mizan ul Hikmah, page No. 396
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): مَن فَرَّجَ عن مُؤمِنٍ فَرَّجَ اللّه‏ُ عن قَلبِهِ يَومَ القِيامَةِ.
Whoever alleviates a believer's worries, Allah will alleviate his heart on the Day of Resurrection.
Imām Alī ibn Mūsā al-Rezā (a.s.)
al-Kafi, p. 200, no. 4; Mizan ul Hikmah, page No. 396
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : كُفَّ أذاكَ عنِ النّاسِ ؛ فإنّهُ صَدَقةٌ تَصّدَّقُ بها عَلى نَفْسِكَ.
Abstain from harming others for this is your charity towards yourself.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 75, p. 54, no. 19; Mizan ul Hikmah, page No. 397
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : مَن كَفّ يدَهُ عنِ النّاسِ فإنّما يكُفُّ عَنهُم يَداً واحدةً ويَكُفّونَ عنه أياديَ كثيرةً.
A man who keeps his hand from harming people is keeping one hand from [harming] them, whilst they would keep many hands from [harming] him [as a result].
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Khisal, p. 17, no. 60; Mizan ul Hikmah, page No. 397
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : فاز واللّه‏ِ الأبرارُ ، أتدري مَن هُم؟ هُمُ الّذينَ لا يُؤذُونَ الذَّرَّ.
By Allah, the righteous have won indeed! Do you know who they are? They are the ones who do not even harm the dust.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tafsir al-Qummi, v. 2, p. 146; Mizan ul Hikmah, page No. 397
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : قالَ اللّه‏ُ عزّ وجلّ : لِيأذَنْ بِحَربٍ منّي مَن آذى عَبديَ المؤمنَ
Allah, Mighty and Exalted, said, ‘Let a man who harms a believing servant of Mine expect a war waged by Me’.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 350, no. 1; Mizan ul Hikmah, page No. 397
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مَن آذى مُؤمنا فَقَدْ آذاني.
He who harms a believer is as if he has harmed me.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 68, p. 72, no. 40; Mizan ul Hikmah, page No. 398
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مَن نَظَرَ إلى مؤمنٍ نظرةً يُخيفُهُ بها أخافَهُ اللّه‏ُ تعالى يومَ لا ظِلَّ إلّا ظِلّهُ.
He who looks at a believer with a look that scares him, Allah, most High, will scare him on the Day when no shade will avail except His Shade.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 75, p. 150, no. 13; Mizan ul Hikmah, page No. 398
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مَن أحْزَن مُؤمنا ثمّ أعطاهُ الدُّنيا لم يَكُنْ ذلكَ كَفّارتَه ، ولم يُؤْجَرْ عَلَيهِ.
He who saddens a believer then bestows him the whole world will not have done enough to discharge his sin, and nor will he be rewarded for the gift.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 68, p. 72, no. 40; Mizan ul Hikmah, page No. 398
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّما أهلَكَ النّاسَ العَجَلَةُ، ولَو أنَّ النّاسَ تَثَبَّتوا لَم يَهلِكْ أحَدٌ.
Verily haste has ruined people, and if instead people proceeded with caution no one would be ruined.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Mahasin, v. 1, p. 340, no. 697; Mizan ul Hikmah, page No. 398
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الأناةُ مِنَ اللّه‏ِ، والعَجَلَةُ مِنَ الشَّيطانِ.
Deliberateness is from Allah whereas haste is from Satan.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Mahasin, v. 1, p. 340, no. 698; Mizan ul Hikmah, page No. 398
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): العَجَلُ يوجِبُ العِثارَ .
Haste causes stumbling
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 432; Mizan ul Hikmah, page No. 399
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَعَ العَجَلِ يَكثُرُ الزَّلَلُ .
Mistakes happen frequently [when work is done] with haste.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 974; Mizan ul Hikmah, page No. 399
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَـعَ التَّثَبُّتِ تَكـونُ السَّلامَةُ، ومَعَ العَجَلَةِ تَكونُ النَّدامَةُ .
Wholesome results follow cautious procedure whereas regret follows haste.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Khisal, p. 100, no. 52; Mizan ul Hikmah, page No. 399
6ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ اللّه‏َ يُحِبُّ مِنَ الخَيرِ ما يُعَجَّلُ.
Verily Allah loves the good that is embarked upon immediately.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 142, no. 4; Mizan ul Hikmah, page No. 399
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): التُّؤَدَةُ مَمدوحَةٌ في كُلِّ شَيءٍ إلّا في فُرَصِ الخَيرِ
Deliberateness is recommended in everything except when embarking on opportunities for good-doing.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1937; Mizan ul Hikmah, page No. 399
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): كانَ أبي يَقولُ: إذا هَمَمتَ بِخَيرٍ فبادِرْ؛ فإنَّكَ لا تَدري ما يَحدُثُ.
My father used to say, ‘When you think of doing something good, rush to do it immediately for verily you do not know what could happen later [to prevent you from doing it].
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 142, no. 3; Mizan ul Hikmah, page No. 399
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): العَزيزُ بِغَيرِ اللّه‏ِ ذَليلٌ.
Anyone honored by other than Allah is actually disgraced.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 10, no. 67; Mizan ul Hikmah, page No. 408
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): اِعلَمْ أ نَّهُ لا عِزَّ لِمَن لا يَتَذَلَّلُ للّه‏ِِ ، ولا رِفعَةَ لِمَن لا يَتَواضَعُ للّه‏ِِ.
Know that the one who does not abase himself in front of Allah has no honor, and that the one who does not humble himself before Allah has no elevation.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tuhaf al-`Uqoul, no. 366; Mizan ul Hikmah, page No. 408
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): ولا عِزَّ كَالحِلمِ.
There is no honor like clemency.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 113; Mizan ul Hikmah, page No. 408
الإمامُ زينَ العابدينُ (عَلَيهِ الّسَلامُ): طاعَةُ وُلاةِ الأمرِ تَمامُ العِزِّ .
Obedience to the [divinely appointed] authorities of command is a completion of one’s Honor.
Imām `Alī ibn Husayn (a.s.)
Tuhaf al-`Uqoul, no. 283; Mizan ul Hikmah, page No. 408
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): العِزُّ أن تَذِلَّ لِلحَقِّ إذا لَزِمَكَ .
Honor is to submit oneself to the truth when it comes to you.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 78, p. 228, no. 105; Mizan ul Hikmah, page No. 408
أوحَى اللّه‏ُ تَعالى إلى داوودَ (عَلَيهِ الّسَلامُ): يا داوودُ ، إنّي ... وَضَعتُ العِزَّ في طاعَتي ، وهُم يَطلُبونَهُ في خِدمَةِ السُّلطانِ فلا يَجِدونَهُ.
It is narrated in Bihar al-Anwar: Allah, most High, revealed to Prophet David (AS) said, ‘O David, verily … I have placed Honor in My obedience whilst they seek it in servitude to the ruler and do not find it therefore.’
Allāh (s.w.t.)
Bihar al-Anwar, v. 78, p. 453, no. 21; Mizan ul Hikmah, page No. 408
لقمانُ (عَلَيهِ الّسَلامُ) ـ لاِبنِه وهُوَ يَعِظُهُ ـ: إن أردتَ أن تَجمَعَ عِزَّ الدّنيا فَاقطَعْ طَمَعَكَ مِمّا في أيدي النّاسِ؛ فإنَّما بَلَغَ الأنبِياءُ والصِّدِّيقونَ ما بَلَغوا بِقَطعِ طَمَعِهِم.
Luqman Al Hakeem (a.s.) said to his son, exhorting him, ‘If you want to attract Honor in this world, then cut off your greed of drawing advantage from what other people have in their possession; for verily the prophets and the veracious ones achieved what they did by cutting off their greed.’
Luqman Al Hakeem (a.s.)
Qasas al-Anbiya’ li al-Rawandi, p. 195, p. 244; Mizan ul Hikmah, page No. 409
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): لا عِزَّ أعَزُّ مِنَ التَّقوى.
There is no Honor higher than piety.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 371; Mizan ul Hikmah, page No. 409
الإمامُ عليٌ (عَلَيهِ الّسَلامُ) ـ في المُناجاةِ ـ: إلهي كَفى لي عِزّاً أن أكونَ لَكَ عَبداً، وكَفى بي فَخراً أن تَكونَ لي رَبّاً.
My God, it is Honor enough for me that I am Your servant, and it is a source of pride for me that You are my Lord.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Khisal, p. 420, no. 14; Mizan ul Hikmah, page No. 409
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): ألا إنَّهُ مَن يُنصِفُ النّاسَ مِن نَفسِهِ لَم يَزِدْهُ اللّه‏ُ إلّا عِزّاً.
Know that verily the one who treats people fairly in spite of himself is only increased by Allah in Honor.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Kafi, v. 2, p. 144, no. 4; Mizan ul Hikmah, page No. 409
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): اِقنَعْ تَعِزَّ .
Be content and you will attain Honor.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 53, no. 90; Mizan ul Hikmah, page No. 409
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): اليَأسُ مِمّا في أيدي النّاسِ عِزُّ للمُؤمِنِ في دِينِهِ.
Giving up all hope of benefit from what people possess is an Honor for a believer in his religion.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 2, p. 149, no. 6; Mizan ul Hikmah, page No. 409
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): ثَلاثٌ لا يَزيدُ اللّه‏ُ بِهِنَّ المَرءَ المُسلِمَ إلّا عِزّاً: الصَّفحُ عَمَّن ظَلَمَهُ ، وإعطاءُ مَن حَرَمَهُ ، والصِّلَةُ لِمَن قَطَعَهُ .
There are three things through which Allah only increases the Muslim in Honor: his pardon of one who has wronged him, his giving one who has deprived him, and his reconciliation with one who has cut him off.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 2, p. 109, no. 10; Mizan ul Hikmah, page No. 409
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن أرادَ عِزّاً بِلا عَشيرَةٍ ، وغِنىً بِلا مالٍ ، وهَيبَةً بِلا سُلطانٍ ، فَلْيُنقَلْ مِن ذُلِّ مَعصِيَةِ اللّه‏ِ إلى عِزِّ طاعَتِهِ
He who wishes for Honor without noble lineage, wealth without riches and dignity without rulership should remove himself from the disgrace of Allah’s disobedience to the Honor of His obedience.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Khisal, p. 169, no. 222; Mizan ul Hikmah, page No. 410
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): ما مِن عَبدٍ كَظَمَ غَيظاً إلّا زادَهُ اللّه‏ُ عَزَّوجلَّ عِزّاً في الدّنيا والآخِرَةِ .
Every single servant who swallows his anger is increased in Honor by Allah, Mighty and Exalted, in this world and in the Hereafter.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 110, no. 5; Mizan ul Hikmah, page No. 410
الإمامُ العسكريُّ (عَلَيهِ الّسَلامُ): ما تَرَكَ الحَقَّ عَزيزٌ إلّا ذَلَّ، ولا أخَذَ بِهِ ذَليلٌ إلّا عَزَّ .
No sooner does an Honorable man abandon the truth than he is abased, and no sooner does a disgraced man adopt it than he is Honored.
Imām Hasan al-‘Askarī (a.s.)
Bihar al-Anwar, v. 78, p. 374, no. 24; Mizan ul Hikmah, page No. 410
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): اُطلُب بَقاءَ العِزِّ بإماتَةِ الطَّمَعِ.
Seek for everlasting Honor through killing greed.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Tuhaf al-`Uqoul, no. 286; Mizan ul Hikmah, page No. 410
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): حِشمَةُ الانقِباضِ أبقى لِلعِزِّ من اُنسِ التَّلاقي.
The modesty in one’s reservation preserves one’s Honor longer than the intimacy of encounter [when interacting with people].
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 74, p. 180, p. 28; Mizan ul Hikmah, page No. 410
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أشَدُّ الناسِ حِساباً يَومَ القِيامَةِ المَكفِيُّ الفارِغُ، إن كانَ الشُغلُ مَجهَدَةً فالفَراغُ مَفسَدَةٌ.
The one to be the most harshly judged on the Day of Resurrection will be the capable yet idle [people]. If work is endeavor, idleness is corruptive.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 1, p. 60; Mizan ul Hikmah, page No. 418
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ اللّه‏َ يُبغِضُ الصَّحيحَ الفارِغَ، لا في شُغلِ الدنيا ولا في شُغلِ الآخِرَةِ.
Verily Allah hates the healthy-bodied idle person, who is neither concerned with his worldly life, nor the Hereafter.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 17, p. 146; Mizan ul Hikmah, page No. 419
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): خَلَّتانِ كثيرٌ مِن الناسِ فيهِما مَفتونٌ: الصِّحَّةُ والفَراغُ.
There are two things most people are tested with: health and idleness.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 8, p. 152, no. 136; Mizan ul Hikmah, page No. 419
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مِن الفَراغِ تكونُ الصَّبوَةُ .
From idleness comes desire.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9251; Mizan ul Hikmah, page No. 419
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اِعلَمْ أنَّ الدنيا دارُ بَلِيَّةٍ لم يَفرُغْ صاحِبُها فيها قَطُّ ساعَةً إلّا كانَت فَرغَتُهُ علَيهِ حَسرَةً يَومَ القِيامَةِ .
Know that the world is a place of trial wherein there is no time a person can afford to be idle, for that time will be a source of regret for him on the Day of Resurrection.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 59; Mizan ul Hikmah, page No. 419
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ما أحَقَّ الإنسانَ أن تكونَ لَهُ ساعَةٌ لا يَشغَلُهُ عَنها شاغِلٌ!
How deserving man is of having an hour where no one disturbs him!
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9684; Mizan ul Hikmah, page No. 419
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنْ يَكُنِ الشُّغلُ مَجهَدَةً فاتِّصالُ الفَراغِ مَفسَدَةٌ.
If work is endeavor, then continuous idleness is corruptive.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 77, p. 419, no. 40; Mizan ul Hikmah, page No. 419
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ) ـ في دعائهِ ـ: وَاشغَلْ قُلوبَنا بِذِكرِكَ عن كُلِّ ذِكرٍ، وألسِنَتَنا بشُكرِكَ عن كُلِّ شُكرٍ، وجَوارِحَنا بطاعَتِكَ عن كُلِّ طاعَةٍ، فإن قَدَّرتَ لنا فَراغاً مِن شُغلٍ فاجعَلْهُ فَراغَ سلامَةٍ، لاتُدرِكُنا فيهِ تَبِعَةٌ، ولاتَلحَقُنا فيهِ سَأمَةٌ، حتّى يَنصَرِفَ عنّا كُتّابُ السَّيّئاتِ بصَحيفَةٍ خالِيَةٍ مِن ذِكرِ سَيِّئاتِنا، ويَتَوَلّى كُتّابُ الحَسَناتِ عنّا مَسرورِينَ.
Imam Zayn al-Abidin (AS) said in his supplication…"and divert our hearts from every other act of remembrance through Your remembrance, our tongues from every other act of thanksgiving through [being preoccupied with] thanking You, our limbs from every other act of obedience through [being preoccupied with] obedience to You! If You have ordained for us idleness in an occupation, make it an idleness of safety, wherein no ill consequence visits us nor weariness overtakes us as a result! Then the writers of evil deeds may depart from us with a page empty of the mention of our evil deeds, and the writers of good deeds may leave us happy with the good deeds of ours which they have written".
Imām `Alī ibn Husayn (a.s.)
al-Sahifa al-Sajjadiyya, Supplication 11; Mizan ul Hikmah, page No. 420
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ) ـ مِن دعائهِ في مكارمِ الأخلاقِ ـ: اللّهُمَّ صَلِّ على محمّدٍ وآلِهِ، واكفِني ما يَشغَلُنِي الاهتِمامُ بهِ، واستَعمِلْني بما تَسألُنِي غَدا عَنهُ، واستَفرِغْ أيّامِي فيما خَلَقتَنِي لَهُ.
Imam Zayn al-Abidin (AS) said in his supplication'O Allah, bless Muhammad and his Household, and spare me the concerns which distract me, employ me in that which You will ask me about tomorrow, and let me pass my days [engaged] in that for which You have created me!
Imām `Alī ibn Husayn (a.s.)
al-Sahifa al-Sajjadiyya, supplication 20; Mizan ul Hikmah, page No. 420
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ) ـ أيضا ـ: وارزُقْنِي صِحَّةً في عِبادَةٍ، وفَراغاً في زَهادَةٍ.
Imam Zayn al-Abidin (AS) said in his supplication…and grant me health for the sake of worshipping [You], and idleness for the sake of reclusion.'
Imām `Alī ibn Husayn (a.s.)
al-Sahifa al-Sajjadiyya, supplication 20; Mizan ul Hikmah, page No. 420
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ) ـ مِن دعائهِ في يومِ عَرَفَةَ ـ: وأذِقْني طَعمَ الفَراغِ لِما تُحِبُّ بِسَعَةٍ مِن سَعَتِكَ، والاجتِهادِ فيما يُزلِفُ لَدَيكَ وعِندَك، وأتحِفْني بتُحفَةٍ من تُحَفاتِكَ، واجعَلْ تِجارَتِي رابِحَةً، وكَرَّتي غيرَ خاسِرَةٍ، وأخِفنِي مَقامَكَ، وشَوِّقْني لِقاءَكَ.
Imam Zayn al-Abidin (AS) said in his supplicationn on the day of `Aarafa, 'Let me taste, through some of Your boundless plenty, the flavour of being free for what You love, and striving in what brings about proximity with You and to You, and give me a gift from among Your gifts! Make my commerce profitable and my return without loss, fill me with fear of Your station, and make me yearn for the meeting with You.'
Imām `Alī ibn Husayn (a.s.)
al-Sahifa al-Sajjadiyya, supplication 47; Mizan ul Hikmah, page No. 420
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): إنّ اللّه‏َ تعالى لَيُبغِضُ العَبدَ النَّوَّامَ، إنّ اللّه‏َ تعالى لَيُبغِضُ العَبدَ الفارِغَ .
Verily Allah, most High, hates the servant who sleeps much; verily Allah, most High, hates the idle servant.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Faqih, v. 3, p. 169, no. 3635; Mizan ul Hikmah, page No. 420
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : يَجِبُ على الإمامِ أنْ يَحْبِسَ الفُسّاقَ مِن العُلَماءِ ، والجُهّالَ مِن الأطِبّاءِ ، والمَفالِيسَ مِن الأكْرِياءِ.
It is incumbent upon the Imam to imprison the reckless from among the scholars, the ignorant from among the physicians, and the bankrupt from among the lease-holders.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Faqih, v. 3, p. 31, no. 3266; Mizan ul Hikmah, page No. 426
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إذا ارْتَدَّتِ المَرأةُ عنِ الإسلامِ لَم ‏تُقْتَلْ ، ولكنْ تُحْبَسُ أبداً.
If a Muslim woman becomes an apostate, abandoning Islam, she is not killed but is imprisoned for life.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tahdhib al-Ahkam, v. 10, p. 142, no. 569; Mizan ul Hikmah, page No. 426
الكافي : إنّ أميرَ المؤمنينَ (عَلَيهِ الّسَلامُ) كانَ لا يَرى الحَبْسَ إلّا في ثلاثٍ : رجُلٌ أكلَ مالَ اليَتيمِ، أو غَصَبهُ ، أو رجُلٌ اؤتُمِنَ على أمانَةٍ فَذَهبَ بِها.
It is narrated in al-Kafi: Verily the Commander of the Faithful (AS) restricted imprisonment to only three cases: a man consuming the property of an orphan unlawfully, or usurping it, or a man who takes off with what he has been entrusted with.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Kafi, v. 7, p. 263, no. 21; Mizan ul Hikmah, page No. 427
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : اُتيَ أميرُ المؤمنينَ (عَلَيهِ الّسَلامُ) برجُلٍ قد تَكفَّلَ بنَفْسِ رجُلٍ، فحَبسَهُ وقالَ: اطلُبْ صاحِبَكَ.
A man was brought to the Commander of the Faithful (AS), who had bailed the life of another man. He imprisoned him, saying, ‘Ask for your companion now.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Wasael al-Shi`aah, v. 13, p. 156, no. 1; Mizan ul Hikmah, page No. 427
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) ـ في رجُلٍ أمَرَ رجُلاً بقَتلِ رجُلٍ فقَتلَهُ ـ : يُقْتَلُ بهِ الّذي قَتَلَهُ ، ويُحْبَسُ الآمِرُ بقَتْلِهِ في السِّجْنِ حتّى يَموتَ.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.) said about a man who had ordered another man to kill someone, which he had done – ‘He who killed him must be killed, and he who ordered the killing must be imprisoned until he dies.’
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 7, p. 285, no. 1; Mizan ul Hikmah, page No. 427
الإمامُ الصّادق (عَلَيهِ الّسَلامُ) : قَضى عَلِيٌّ (عَلَيهِ الّسَلامُ) في رَجُلَينِ أمسَكَ أحَدُهُما وقَتَلَ الآخَرُ فَقالَ : يُقتَلُ القاتِلُ ويُحبَسُ‏الآخَرُ حَتّى يَموتَ غَمّاً كَما حَبَسَهُ عَلَيهِ حَتّى ماتَ غَمّاً.
Only three types of people are imprisoned for life: he who holds another hostage to prevent himself from being killed, the woman who becomes an apostate, and the one who steals even after having had his hand and foot cut [as corporal punishment for previous thefts].
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Faqih, v. 3, p. 31, no. 3264; Mizan ul Hikmah, page No. 427
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : حَبْسُ الإمامِ بعدَ الحَدِّ ظُلْمٌ.
It is unjust for the Imam to imprison the culprit after punishment.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tahdhib al-Ahkam, v. 6, p. 314, no. 870; Mizan ul Hikmah, page No. 428
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الحَبسُ بَعدَمعرِفَةِ الحقِّ ظُلْمٌ
Imprisonment after acknowledgment of the truth is injustice.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Mustadrak al-Wasa`il, v. 17, p. 403, no. 21672; Mizan ul Hikmah, page No. 428
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : أنَّهُ [عَلِيّا] كانَ يَعْرِضُ السّجونَ في كُلِّ يَومِ جُمُعةٍ؛ فمَن كانَ علَيهِ حَدٌّ أقامَهُ، ومَن لَم يَكُن علَيهِ حَدٌّ خلّى سَبيلَهُ.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) used to inspect the prisons every Friday; he punished the convicts and released those who had no charge against them.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Mustadrak al-Wasa`il, v. 18, p. 36, no. 21943; Mizan ul Hikmah, page No. 428
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : على الإمامِ أنْ يُخرِجَ المَحْبوسينَ في الدَّينِ يَومَ الجُمُعةِ إلى الجُمُعةِ ، ويَومَ العِيدِ إلى العِيدِ ، فيُرسِلَ مَعهُم ، فإذا قَضَوُا الصَّلاةَ والعِيدَ رَدّهُم إلى السِّجنِ .
It is the duty of the Imam to release the prisoners on financial charges on Fridays and `Ayd [religious festivals] to observe the congregational prayer. He may send them guarded, and when they complete the prayers and the feast, he should return them to the prison.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Faqih, v. 3, p. 31, no. 3265; Mizan ul Hikmah, page No. 428
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): نَظَرُ البَصَرِ لا يُجْدي إذا عَمِيَتِ البَصيرةُ.
Eyesight is useless if the insight goes blind.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9972; Mizan ul Hikmah, page No. 461
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): فإنّما البَصيرُ مَن سمِعَ فتَفَكّرَ، ونَظرَ فأبْصرَ، وانْتَفعَ بالعِبَرِ، ثُمّ سَلَكَ جَدَداً واضِحاً يَتَجنّبُ فيهِ الصَّرْعَةَ في المَهاوِي.
Indeed, the insightful one is he who listens and contemplates, looks and sees, derives benefit from lessons, then he takes a clear path on which he avoids the falls into abysses.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 9. p. 158; Mizan ul Hikmah, page No. 462
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لَيستِ الرَّوِيَّةُ كَالمُعايَنَةِ مَع الإبْصارِ ؛ فقد تَكذِبُ العُيونُ أهلَها، ولا يَغُشُّ العقلُ مَنِ اسْتَنْصحَهُ .
Vision is not dependent on the eyes, for the eyes may often belie their owners, yet the mind never deceives a man seeking its counsel.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 19, p. 173; Mizan ul Hikmah, page No. 462
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): فَقْدُ البَصرِ أهْوَنُ مِن فِقْدانِ البَصيرةِ .
Losing one’s eyesight is easier than losing one’s insight.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6536; Mizan ul Hikmah, page No. 462
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أبْصَرُ النّاسِ مَن أبْصَرَ عُيوبَهُ وأقْلَعَ عن ذُنوبِهِ
The most insightful person is he who sees his own flaws and refrains from sins as a result.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3061; Mizan ul Hikmah, page No. 462
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): سِبابُ المؤمِنِ فُسوقٌ ، وقِتالُهُ كُفرٌ ، وأكلُ لَحمِهِ مِن مَعصيَةِ اللّه‏ِ.
To insult a believer is a gross iniquity, to kill him is infidelity, and to backbite him is an act of disobedience of Allah.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 75, p. 148, no. 6; Mizan ul Hikmah, page No. 463
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لا تَسُبُّوا الرِّياحَ فإنّها مَأمُورَةٌ ، ولا تَسُبُّوا الجِبالَ ولا السّاعاتِ ولا الأيّامَ ولا اللَّيالِيَ فَتَأثَمُوا وتَرجِعَ علَيكُم .
Do not insult the winds for verily they are commanded [to blow], nor insult the mountains, nor time, nor the days, nor the nights, lest you transgress thereby and it comes back to you
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Ellal al-Shara’ie, p. 577, no. 1; Mizan ul Hikmah, page No. 463
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لا تَسُبُّوا الناسَ فَتَكتَسِبُوا العَداوةَ بَينَهُم .
Do not insult people lest you procure animosity from them.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 360, no. 3; Mizan ul Hikmah, page No. 463
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ لِقَنْبرٍ وقد رامَ أن يَشتِمَ شاتِمَهُ ـ: مَهْلاً يا قَنبرُ ! دَعْ شاتِمَكَ مُهاناً تُرْضِ الرَّحمنَ وتُسخِطُ الشَّيطانَ وتُعاقِبُ عَدُوَّكَ ، فَوَالذي فَلَقَ الحَبَّةَ وبَرَأ النَّسَمَةَ ما أرضَى المؤمنُ رَبَّهُ بِمِثلِ الحِلْمِ ، ولا أسخَطَ الشَّيطانَ بِمِثلِ الصَّمتِ ، ولا عُوقِبَ الأحمَقُ بمِثلِ السُّكوتِ عَنهُ.
Careful Qanbar! Leave your insulter to his disdain and you will please the Beneficent Lord, displease Satan and punish thereby your enemy, for by the One who split the grain and created the breeze, there is no stance better than clemency with which a believer can please his Lord, and nothing like silence to offend Satan, and an idiot is best punished by ignoring him.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Amali al-Mufid, p. 118, no. 2; Mizan ul Hikmah, page No. 463
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ) ـ لَمّا رَأى رَجُلَينِ يَتَسابّانِ ـ: البادِي أظلَمُ ، ووِزرُهُ ووِزرُ صاحِبِهِ علَيهِ ما لَم يَعتَدِ المَظلومُ.
The initiator is the more unjust and bears his own sin as well as the sin of his opponent as long as the latter does not retort.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Tuhaf al-`Uqoul, no. 412; Mizan ul Hikmah, page No. 463
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): ما تَسابَّ اثنانِ إلّا انحَطَّ الأعلى إلى مَرتَبةِ الأسفَلِ
Whenever two people insult each other, the more superior of the two sinks to the level of the more inferior one.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
A`alam al-Din, p. 305; Mizan ul Hikmah, page No. 464
رسولُ اللّه صلى‏الله‏عليه‏و‏آله : مَن سَبَّ نَبيّا مِنَ الأنبياءِ فاقتُلُوهُ ، ومَن سَبَّ وَصِيّا فقد سَبَّ نبيّا .
Whoever insults any of the prophets, kill him; and he who insults a vicegerent is as one who has insulted a prophet.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Tusi, p. 365, no. 769; Mizan ul Hikmah, page No. 464
الإمامُ الصّادقُ عليه‏السلام لَمّا سُئلَ عَمَّن شَتَمَ رسولَ اللّه صلى‏الله‏عليه‏و‏آله: يَقتُلُهُ الأدنى فَالأدنى قَبْلَ أن يَرفَعَهُ إلى الإمام
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) when he was asked about someone who insulted the Prophet (SAWA), replied, 'The most inferior person [in society] must kill him, and if not him, then the second most inferior, and so on until at the last resort he must be killed by the im?m [leader of the congregational prayer].’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 7, p. 259, no. 21; Mizan ul Hikmah, page No. 464
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): قِوامُ المَرءِ عَقلُهُ ، ولا دِينَ لِمَن لا عَقلَ لَهُ.
The very basis of man is his intellect, and the man devoid of intellect has no religion.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Rawdhat al-Wa`aizin, p. 9; Mizan ul Hikmah, page No. 465
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): ما استَودَعَ اللّه‏ُ امرَأً عَقلاً إلّا استَنقَذَهُ بِهِ يَوماً ما.
Allah has only assigned man with an intellect so that it may one day deliver him.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 407; Mizan ul Hikmah, page No. 465
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): العَقلُ أقوى أساسٍ .
The intellect is the strongest foundation.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 475; Mizan ul Hikmah, page No. 465
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): العَقلُ مُنَزِّهٌ عَنِ المُنكَرِ آمِرٌ بِالمَعروفِ.
The intellect is immune from wrong and commands good-doing.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1250; Mizan ul Hikmah, page No. 465
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): العَقلُ مُصلِحُ كُلِّ أمرٍ .
The intellect sets right all matters.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 404; Mizan ul Hikmah, page No. 465
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): العَقلُ رُقِيٌّ إلى عِلِّيِّينَ .
The intellect is a ladder upwards towards the `AeIlliyyin [the loftiest heavens].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1325; Mizan ul Hikmah, page No. 465
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): العَقلُ رَسولُ الحَقِّ.
The intellect is the messenger of the truth.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 272; Mizan ul Hikmah, page No. 465
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): إنَّ أغنَى الغِنَى العَقلُ.
Verily the most sufficient of riches is the intellect
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 38; Mizan ul Hikmah, page No. 466
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): العَقلُ خَليلُ المَرءِ.
The intellect is the friend of the believer.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tuhaf al-`Uqoul, no. 203; Mizan ul Hikmah, page No. 466
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): لا مُصيبَةَ كَعَدَمِ العَقلِ.
There is no affliction worse than a lack of intellect.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Tuhaf al-`Uqoul, no. 286; Mizan ul Hikmah, page No. 466
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ جلَّ ثَناؤهُ خَلَقَ العَقلَ، وهُوَ أوَّلُ خَلقٍ خَلَقَهُ مِنَ الرُّوحانيّينَ عَن يَمينِ العَرشِ مِن نورِهِ.
Verily Allah, exalted be His praise, created the intellect, and it is the very first thing He created amongst all the spiritual beings from the right hand side of His Throne out of His Light.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Khisal, p. 589, no. 13; Mizan ul Hikmah, page No. 466
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): خَلَقَ اللّه‏ُ تَعالى العَقلَ مِن أربَعَةِ أشياءَ: مِنَ العِلمِ ، والقُدرَةِ ، والنّورِ ، والمَشيئَةِ بِالأمرِ ، فجَعَلَهُ قائماً بِالعِلمِ ، دائماً في المَلَكوتِ .
Allah created the intellect out of four things from knowledge, power, light and volition. Then He caused it to subsist through knowledge and be eternal in the divine Dominion.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Ikhtisas, p. 244; Mizan ul Hikmah, page No. 466
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لا غِنى أخصَبُ مِنَ العَقلِ ، ولا فَقرَ أحَطُّ مِنَ الحُمقِ
There is no wealth more productive than the intellect and no poverty lower than stupidity.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 1, p. 29, no. 34; Mizan ul Hikmah, page No. 466
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لا مالَ أعوَدُ مِنَ العَقلِ .
There is no wealth more profiting than the intellect.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Ikhtisas, no. 244; Mizan ul Hikmah, page No. 466
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): العَقلُ دَليلُ المُؤمِنِ .
The intellect is the authoritative proof of the believer.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 1, p. 25, no. 24; Mizan ul Hikmah, page No. 466
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ) ـ في وَصِيَّتِهِ لِهِشامِ ابنِ الحَكَمِ ـ: يا هِشامُ ، ما قُسِّمَ بَينَ العِبادِ أفضَلُ مِنَ العَقلِ ؛ نَومُ العاقِلِ أفضَلُ مِن سَهَرِ الجاهِلِ ، وما بَعَثَ اللّه‏ُ نَبِيّاً إلّا عاقِلاً حَتّى يَكونَ عَقلُهُ أفضَلَ مِن جَميعِ جَهدِ المُجتَهِدينَ ، وما أدَّى العَبدُ فَريضَةً مِن فَرائضِ اللّه‏ِ حَتّى عَقَلَ عَنهُ .
Imam al-Kazim (AS), in his advice to Hisham b. al-Hakam, said: "O Hisham, nothing has been bestowed upon the servants better than the intellect. The sleep of a man of intellect is better than the night vigil of an ignorant man. Every singleignorant man. Every single prophet that Allah has sent down has been a man of intellect, whose intellect supercedes the labour of all diligent workers. The servant is not considered as having fulfilled an obligatory act from among the acts made incumbent by Allah until he understands it."
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Tuhaf al-`Uqoul, no. 397; Mizan ul Hikmah, page No. 467
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): صَديقُ كُلِّ امرِئٍ عَقلُهُ وعَدُوُّهُ جَهلُهُ .
The friend of every man is his intellect and his enemy is his ignorance.
Imām Alī ibn Mūsā al-Rezā (a.s.)
al-Kafi, v. 1, p. 11, no. 4; Mizan ul Hikmah, page No. 467
مجمع البيان: أثنى قومٌ على رجُلٍ عندَ رَسولِ اللّه‏ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) فقالَ رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): كَيفَ عَقلُ الرَّجُلِ ؟ قالوا: يا رَسولَ‏اللّه‏ِ، نُخبِرُكَ عَنِ اجتِهادِهِ في العِبادَةِ وأصنافِ الخَيرِ ، وتَسألُنا عَن عَقلِهِ ؟ ! فقالَ: إنَّ الأحمَقَ يُصيبُ بِحُمقِهِ أعظَمَ مِن فُجورِ الفاجِرِ، وإنَّما يَرتَفِعُ العِبادُ غَداً في الدَّرَجاتِ ويَنالونَ الزُّلفى مِن رَبِّهِم عَلى قَدرِ عُقولِهِم
Verily the stupid person suffers as a result of his stupidity worse than the licentiousness of an immoral person. The servants will rise up in rank in the Hereafter and will receive great rewards from their Lord in proportion to their intellects.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Majma`a al-Bayan, v. 1, p. 487; Mizan ul Hikmah, page No. 467
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّما يُدرَكُ الخَيرُ كُلُّهُ بِالعَقلِ ، ولا دِينَ لِمَن لا عَقلَ لَهُ.
Verily all good is grasped through the intellect, and the man devoid of intellect has no religion.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tuhaf al-`Uqoul, no. 54; Mizan ul Hikmah, page No. 467
الإمامُ الحسنُ (عَلَيهِ الّسَلامُ): بِالعَقلِ تُدرَكُ الدّارانِ جَميعاً، ومَن حُرِمَ مِنَ العَقلِ حُرِمَهُما جَميعاً.
Both the abodes [of the world and the Hereafter] are grasped by the intellect, and whoever is deprived of the intellect is deprived of them both.
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.)
Kashf al-Ghamma, v. 3, p. 197; Mizan ul Hikmah, page No. 468
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): لَمّا خَلَقَ اللّه‏ُ العَقلَ قالَ لَهُ: أقبِلْ فَأقبَلَ ، ثُمَّ قالَ لَهُ: أدبِرْ فَأدبَرَ ، فقالَ: وعِزَّتي وجَلالي ما خَلَقتُ خَلقا أحسَنَ مِنكَ، إيّاكَ آمُرُ وإيّاكَ أنهى ، وإيّاكَ اُثيبُ وإيّاكَ اُعاقِبُ .
When Allah created the intellect He said to it, ‘Come forward’ so it came forward, then commanded it, ‘Go back’ and it went back. Then He said to it, ‘By my Honour and Exaltedness, I have not created anything better than you. It is you that I command, and you that I prohibit from things, and you that I punish and you that I reward
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 1, p. 26, no. 26; Mizan ul Hikmah, page No. 468
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) ـ مِمّا اُوحِيَ إلى موسى (عَلَيهِ الّسَلامُ) ـ: أنا اُؤاخِذُ عِبادي عَلى قَدرِ ما أعطَيتُهُم مِنَ العَقلِ .
Among what was revealed to Moses (AS) was, ‘I take My servants to account according to the level of intellect that I have given them.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Mahasin, v. 1, p. 308, no. 608; Mizan ul Hikmah, page No. 468
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): وَجَدتُ في الكِتابِ [ يَعني كِتاباً لِعَلِيٍّ (عَلَيهِ الّسَلامُ) ] أنَّ قيمَةَ كُلِّ امرِئٍ وقَدرَهُ مَعرِفَتُهُ ، إنَّ اللّه‏َ تَبارَكَ وتَعالى يُحاسِبُ النّاسَ عَلى قَدرِ ما آتاهُم مِنَ العُقولِ في دارِ الدّنيا .
I found written in the Book [i.e. the Book ascribed to Imam Ali (AS)] that the worth and value of every man is his knowledge. Verily Allah, Blessed and most High, will take people to account according to the intellects that He has given them in this world’ s life.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Ma`ani al-Akhbar, p. 1, no. 2; Mizan ul Hikmah, page No. 468
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): مَن أرادَ الغِنى بِلا مالٍ ، وراحَةَ القَلبِ مِنَ الحَسَدِ ، والسَّلامَةَ في الدِّينِ ، فَلْيَتَضَرَّعْ إلَى اللّه‏ِ عَزَّوجلَّ في مَسألَتِهِ بِأن يُكمِلَ عَقلَهُ .
He who wants wealth without the need for riches, and comfort of the heart free from jealousy, and security in his faith should implore Allah, Mighty and Exalted, in his plea for Him to perfect his intellect.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Kafi, v. 1, p. 18, no. 12; Mizan ul Hikmah, page No. 468
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): إنَّ للّه‏ِِ عَلَى النّاسِ حُجَّتَينِ: حُجَّةً ظاهِرَةً ، وحُجَّةً باطِنَةً ، فأمّا الظّاهِرَةُ فَالرُّسُلُ والأنبِياءُ والأئمَّةُ ^ ، وأمّا الباطِنَةُ فَالعُقولُ.
Verily Allah has two authoritative proofs over people a manifest proof and an inward proof. The manifest proof is represented by the prophets and messengers and Imams (AS), and the inward proof is represented by the intellects.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Kafi, v. 1, p. 16, no. 12; Mizan ul Hikmah, page No. 469
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ) ـ في وَصِيَّتِهِ لِهِشامِ بنِ الحَكَمِ ـ: ما بَعَثَ اللّه‏ُ أنبِياءَهُ ورُسُلَهُ إلى عِبادِهِ إلّا لِيَعقِلوا عَنِ اللّه‏ِ ، فأحسَنُهُمُ استِجابَةً أحسَنُهُم مَعرِفَةً ، وأعلَمُهُم بِأمرِ اللّه‏ِ أحسَنُهُم عَقلاً ، وأكمَلُهُم عَقلاً أرفَعُهُم دَرَجَةً في الدّنيا والآخِرَةِ
Imam al-Kazim (AS) in his advice to Hisham b. al-Hakam, said, "Allah has only sent His prophets and messengers to His servants in order that they may come to an understanding of Allah, so the ones who best heed their call are those who have the best inner knowledge, and the ones who know Allah’ s command the best are those that have the best intellects, and those that have the most perfect intellects will be the ones with the highest status in this world and in the Hereafter".
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Kafi, v. 1, p. 16, no. 12; Mizan ul Hikmah, page No. 469
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ العَقلَ عِقالٌ مِنَ‏الجَهلِ، والنَّفسَ مِثلُ أخبَثِ الدَّوابِّ ، فإن لَم تُعقَلْ حارَت.
Verily the intellect is a lasso used to restrain ignorance, and the carnal soul is like the vilest of beasts which if left unrestrained will go wild.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tuhaf al-`Uqoul, no. 15; Mizan ul Hikmah, page No. 469
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): العَقلُ نورٌ خَلَقَهُ اللّه‏ُ لِلإنسانِ ، وجَعَلَهُ يُضيءُ عَلَى القَلبِ ؛ لِيَعرِفَ بِهِ الفَرقَ بَينَ المُشاهَداتِ مِنَ المُغَيَّباتِ.
The intellect is a light that Allah has created for mankind and which He has ordained to illuminate the heart, in order that with it, he may know the difference between the visually manifest things and the unseen things.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Aaw`ali al-La’ali, v. 1, p. 248, no. 4; Mizan ul Hikmah, page No. 469
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): العَقلُ أن تَقولَ ما تَعـرِفُ ، وتَعمَلَ بِما تَنطِقُ بِهِ .
[To be a man of] intellect is that you say only that which you know and act upon what you say.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2141; Mizan ul Hikmah, page No. 470
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): العَقلُ حِفظُ التَّجارِبِ ، وخَيرُ ما جَرَّبتَ ما وَعَظَكَ
[To be a man of] intellect is to preserve your experiences, and the best of all that you have experienced is that which has taught you a lesson.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 31; Mizan ul Hikmah, page No. 470
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): العَقلُ عَقلانِ: عَقلُ الطَّبعِ وعَقلُ التَّجرِبَةِ ، وكِلاهُما يُؤَدّي المَنفَعَةَ .
There are two divisions of intellect the natural intellect and the intellect of experience, and both of them produce benefit
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Masalib al-Sa’ ul, p. 49; Mizan ul Hikmah, page No. 470
الإمامُ الحسنُ (عَلَيهِ الّسَلامُ) ـ لَمّا سُئلَ عَنِ العَقلِ ـ: التَّجَرُّعُ لِلغُصَّةِ حَتّى تَنالَ الفُرصَةَ .
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.) when asked about the intellect, said, ‘To suppress one’ s annoyance until the opportunity arises.’
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.)
Ma`ani al-Akhbar, p. 240, no. 1; Mizan ul Hikmah, page No. 470
الإمامُ الحسنُ (عَلَيهِ الّسَلامُ) ـ لَمّا سَألَهُ أبوهُ (عَلَيهِ الّسَلامُ) عَنِ العَقلِ ـ: حِفظُ قَلبِكَ ما استَودَعتَهُ .
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.) when his father asked him regarding the intellect, said, ‘It is for the heart to safeguard what you have deposited therein.
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.)
Ma`ani al-Akhbar, p. 401, no. 62; Mizan ul Hikmah, page No. 470
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): صِفَةُ العاقِلِ أن يَحلُمَ عَمَّن جَهِلَ عَلَيهِ ، ويَتَجاوَزَ عَمَّن ظَلَمَهُ ، ويَتَواضَعَ لِمَن هُوَ دونَهُ ، ويُسابِقَ مَن فَوقَهُ في طَلَبِ البِرِّ ، وإذا أرادَ أن يَتَكَلَّمَ تَدَبَّرَ ؛ فإنْ كانَ خَيراً تَكَلَّمَ فغَنِمَ ، وإن كانَ شَرّاً سَكَتَ فسَلِمَ ، وإذا عَرَضَت لَهُ فِتنَةٌ استَعصَمَ بِاللّه‏ِ وأمسَكَ يَدَهُ ولِسانَهُ ، وإذا رَأى فَضيلَةً انتَهَزَ بِها ، لا يُفارِقُه الحَياءُ ، ولا يَبدو مِنهُ الحِرصُ ، فتِلكَ عَشرُ خِصالٍ يُعرَفُ بِها العاقِلُ.
The attribute of a man of intellect is that he is clement towards one who behaves rashly with him, overlooks the fault of one who wrongs him, is humble even towards one who is lower than him in rank, tries to get ahead of those above him in his quest for good. Whenever he wishes to speak, he contemplates if what he wants to say is good, he says it and benefits as a result, and if it is bad, then he keeps quiet and remains safe as a result. When a temptation arises before him, he holds fast to Allah and guards his hand and his tongue if he sees virtue in it, he seizes it, neither losing his modesty thereat nor displaying any greed. These are ten qualities by which a man of intellect may be known.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tuhaf al-`Uqoul, no. 28; Mizan ul Hikmah, page No. 471
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أعقَلُ النّاسِ أشَدُّهُم مُداراةً لِلنّاسِ.
The most intelligent of people is he who is best at dealing with people.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Saduq, p. 28, no. 4; Mizan ul Hikmah, page No. 471
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): صَدرُ العاقِلِ صُندوقُ سِرِّهِ.
The chest of a man of intellect is the strongbox of his secret.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 6; Mizan ul Hikmah, page No. 471
نهج البلاغة: قيل له [ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ]: صِف لنا العاقل ، فقال: هُوَ الّذي يَضَعُ الشَّيءَ مَواضِعَهُ . فقيلَ: فَصِفْ لَنا الجاهِلَ ، فقالَ: قَد فَعَلتُ.
was asked to describe a man of intellect, to which he replied, ‘He is the one who puts things in their place.’ The he was asked, ‘So describe to us the ignorant man’, to which he replied, ‘I have already done so.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 245; Mizan ul Hikmah, page No. 471
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لا يُلسَعُ العاقِلُ مِن جُحرٍ مَرَّتَينِ .
The man of intellect is never stung twice from the same hive.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Ikhtisas, p. 245; Mizan ul Hikmah, page No. 471
الكافي عن بَعضِ أصحابِنا رَفَعَهُ إلَى الإمامِ الصّادقِ (عَلَيهِ الّسَلامُ): قلتُ لهُ: مَا العقلُ؟ قالَ: ما عُبِدَ بِهِ الرَّحمنُ وَاكتُسِبَ بِهِ الجِنانُ . قالَ: قُلتُ: فَالّذي كانَ في مُعاوِيَةَ ؟ فقالَ: تِلكَ النَّكراءُ ، تِلكَ الشَّيطَنَةُ ، وهِيَ شَبيهَةٌ بِالعَقلِ ولَيسَت بِالعَقلِ .
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) was asked what the intellect was, to which he replied, ‘It is that with which The Beneficent God is worshipped and with which Paradise is attained.’ So the man asked, ‘So what about that which even Muawiya possessed’ He replied, ‘That is a vicious thing, that is devilry, and resembles intellect, though it is not intellect.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 1, p. 11, no. 3; Mizan ul Hikmah, page No. 471
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): عَلَى العاقِلِ أن يَكونَ عارِفا بِزَمانِهِ ، مُقبِلاً عَلى شَأنِهِ ، حافِظا لِلِسانِهِ.
The man of intellect must be well aware of the times he lives in, attentive of his affairs and guarding of his tongue.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 116, no. 20; Mizan ul Hikmah, page No. 471
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): إنَّ العاقِلَ لا يُحَدِّثُ مَن يَخافُ تَكذيبَهُ ، ولا يَسألُ مَن يَخافُ مَنعَهُ ، ولا يَعِدُ ما لا يَقدِرُ عَلَيهِ ، ولا يَرجو ما يُعَنَّفُ بِرَجائهِ ، ولا يَتَقَدَّمُ عَلى ما يَخافُ العَجزَ عَنهُ .
Verily the man of intellect never talks to one whom he fears will belie him, nor asks of one whom he fears will deny him, nor promises that which he is not able to fulfil, nor hopes for that which will dash his hopes, nor attempts to advance towards that which he fears he will be incapable of reaching.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Tuhaf al-`Uqoul, no. 390; Mizan ul Hikmah, page No. 472
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): إنَّ العاقِلَ رَضِـيَ بِالدُّونِ مِنَ الدّنيا مَعَ الحِكمَةِ ، ولَم يَرضَ بِالدُّونِ مِنَ الحِكمَةِ مَعَ الدّنيا ؛ فَلِذلكَ رَبِحَت تِجارَتُهُم.
Verily the man of intellect contents himself with less worldly things when accompanied with wisdom, and does not content himself with less wisdom and more worldly things, and this is why their trade [of the transient for the permanent] profits them.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Kafi, v. 1, p. 17, no. 12; Mizan ul Hikmah, page No. 472
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): العَقلُ غَريزَةٌ تَزيدُ بِالعِلمِ والتَّجارِبِ.
The intellect is an intrinsic thing that increases with knowledge and experiences.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1717; Mizan ul Hikmah, page No. 472
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): بِتَركِ ما لا يَعنيكَ يَتِمُّ لَكَ العَقلُ.
By abandoning that which does not concern you, your intellect will be completed.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4291; Mizan ul Hikmah, page No. 472
الإمامُ الحسينُ (عَلَيهِ الّسَلامُ) ـ لَمّا تَذاكَروا العَقلَ عِندَ مُعاوِيَةَ ـ: لا يَكمُلُ العَقلُ إلّا بِاتِّباعِ الحَقِّ ، فقالَ مُعاوِيَةُ: ما في صُدورِكُم إلّا شَيءٌ واحِدٌ.
Imām Husayn ibn ‘Alī ibn Abī Ṭālib (a.s.) when he reminded Muawiya of [the use of] his intellect, said, ‘The intellect is only perfected through following the truth’ , to which Muawiya replied, ‘There is only one thing in your chests [i.e. you attribute everything to the truth].’
Imām Husayn ibn ‘Alī ibn Abī Ṭālib (a.s.)
A`alam al-Din, p. 298; Mizan ul Hikmah, page No. 472
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): كَثرَةُ النَّظَرِ في العِلمِ يَفتَحُ العَقلَ .
Frequent study of matters of knowledge opens the intellect.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Da`awat, p. 221, no. 603; Mizan ul Hikmah, page No. 472
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): كَثرَةُ النَّظَرِ في الحِكمَةِ تَلقَحُ العَقلَ .
Frequent study of matters of wisdom fertilizes the intellect.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tuhaf al-`Uqoul, no. 364; Mizan ul Hikmah, page No. 473
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): كَمالُ العَقلِ في ثَلاثَةٍ: التَّواضُعِ للّه‏ِِ، وحُسنِ اليَقينِ، والصَّمتِ إلّا مِن خَيرٍ.
The perfection of the intellect lies in three things humility before Allah, strong conviction, and silence except when speaking good.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Ikhtisas, p. 244; Mizan ul Hikmah, page No. 473
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ألا وإنَّ مِن عَلاماتِ العَقلِ التَّجافي عَن دارِ الغُرورِ ، والإنابَةُ إلى دارِ الخُلودِ ، والتَّزَوُّدُ لِسُكنَى القُبورِ ، والتَّأهُّبُ لِيَومِ النُّشورِ
Indeed among the signs of intellect are withdrawal from the Abode of Delusion [i.e. this worldly life] and frequenting instead the Abode of Eternity, making provisions for the sojourn in the graves and preparation for the Day of Resurrection.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
A`alam al-Din, p. 333; Mizan ul Hikmah, page No. 473
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ألا وإنَّ مِن عَلاماتِ العَقلِ التَّجافي عَن دارِ الغُرورِ ، والإنابَةُ إلى دارِ الخُلودِ ، والتَّزَوُّدُ لِسُكنَى القُبورِ ، والتَّأهُّبُ لِيَومِ النُّشورِ .
Indeed among the signs of intellect are withdrawal from the Abode of Delusion [i.e. this worldly life] and frequenting instead the Abode of Eternity, making provisions for the sojourn in the graves and preparation for the Day of Resurrection.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
A`alam al-Din, p. 333; Mizan ul Hikmah, page No. 473
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): يُستَدَلُّ عَلى عَقلِ كُلِّ امرِئٍ بِما يَجري عَلى لِسانِهِ .
The intellect of every man can be determined by the words that flow on his tongue.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10957; Mizan ul Hikmah, page No. 473
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): رَسولُكَ تَرجُمانُ عَقلِكَ ، وكِتابُكَ أبلَغُ ما يَنطِقُ عَنكَ
Your messenger is the interpreter of your intellect, and your letter is more eloquent at expressing your true self.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 301; Mizan ul Hikmah, page No. 473
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): سِتَّةٌ تُختَبَرُ بِها عُقولُ النَّاسِ: الحِلمُ عِندَ الغَضَبِ ، والصَّبرُ عِندَ الرَّهَبِ ، والقَصدُ عِندَ الرَّغَبِ ، وتَقوى اللّه‏ِ في كُلِّ حالٍ ، وحُسنُ المُداراةِ ، وقِلَّةُ المُماراةِ.
There are six things by which people’ s intellects may be tested clemency at the time of anger, patience at the time of fear, calculation when faced with a desire, Godwariness at all times, amicableness, and minimal engagement in disputation.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5608; Mizan ul Hikmah, page No. 473
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): سِتَّـةٌ تُختَبَرُ بِها عُقولُ الرِّجالِ: المُصاحَبَةُ ، والمُعامَلَةُ ، والوِلايَةُ ، والعَزلُ ، والغِنى ، والفَقرُ.
There are six things by which men’ s intellects may be tested the company they keep, their dealings, where their allegiance lies, their disassociation from people, their wealth and their poverty.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5600; Mizan ul Hikmah, page No. 474
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): عِندَ بَديهَةِ‏المَقالِ تُختَبَرُ عُقولُ الرِّجالِ.
People’ s intellects can be tested when they speak impulsively.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6221; Mizan ul Hikmah, page No. 474
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): رَأيُ الرَّجُلِ ميزانُ عَقلِهِ .
A man’ s opinion is the measure of his intellect.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5422; Mizan ul Hikmah, page No. 474
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): كَثرَةُ الصَّوابِ تُنبِئُ عَن وُفورِ العَقلِ.
The abundance of reason is an indication of flourishing intellect.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 7091; Mizan ul Hikmah, page No. 474
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): إذا تَمَّ العَقلُ نَقَصَ الكَلامُ .
When intellect is complete speech decreases.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 71; Mizan ul Hikmah, page No. 474
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): مَن كَمُلَ عَقلُهُ استَهانَ بِالشَّـهَواتِ .
He whose intellect is perfected regards carnal desires with disdain.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8226; Mizan ul Hikmah, page No. 474
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ذَهابُ العَقلِ بَينَ الهَوى والشَّهوَةِ .
The intellect disappears between the whims and the carnal desires.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5180; Mizan ul Hikmah, page No. 474
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): ضَياعُ العُقولِ في طَلَبِ الفُضولِ .
The loss of the intellect occurs in the quest for all that is superfluous.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5901; Mizan ul Hikmah, page No. 475
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): إعجابُ المَرءِ بِنَفسِهِ دَليلٌ عَلى ضَعفِ عَقلِهِ.
Man’ s admiration and satisfaction with himself is a proof of his weak intellect.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Kanz al-Fawa’ id li al-Karajiki, v. 1, p. 200; Mizan ul Hikmah, page No. 475
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): مَن صَحِبَ جاهِلاً نَقَصَ مِن عَقلِهِ.
Whoever keeps the company of an ignorant man incurs a loss in his intellect.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Kanz al-Fawa’ id li al-Karajiki, v. 1, p. 199; Mizan ul Hikmah, page No. 475
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): ما مَزَحَ امرُؤٌ مَزحَةً إلّا مَجَّ مِنَ عَقلِه مَجَّةً.
Whenever a man cracks a joke, a part of his intellect trickles away.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 450; Mizan ul Hikmah, page No. 475
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): مَن تَرَكَ الاستِماعَ مِن ذَوي العُقولِ ماتَ عَقلُهُ.
He who abandons listening to intellectual people, his own intellect dies.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Kanz al-Fawa’ id li al-Karajiki, v. 1, p. 199; Mizan ul Hikmah, page No. 475
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): ما دَخَلَ قَلبَ امرِئٍ شَيءٌ مِنَ الكِبرِ إلّا نَقَصَ مِن عَقلِهِ .
No sooner does an iota of pride enter a man’ s heart than he incurs a loss in his intellect.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 768, p. 186, no. 16; Mizan ul Hikmah, page No. 475
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إذا قَلَّتِ العُقولُ كَثُرَ الفُضـولُ .
When intellect is little, superfluity thrives
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4043; Mizan ul Hikmah, page No. 475
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): مَن قَلَّ عَقلُهُ ساءَ خِطابُهُ .
He whose intellect is weak has bad oratory.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 7985; Mizan ul Hikmah, page No. 475
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): مِن عَدَمِ العَقلِ مُصاحَبَةُ ذَوي الجَهلِ .
Evidence of lack of intellect is keeping company with ignorant people.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9299; Mizan ul Hikmah, page No. 476
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): كَثرَةُ الأماني مِن فَسادِ العَقلِ .
Overly high aspirations are a result of a corrupt intellect.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 7093; Mizan ul Hikmah, page No. 476
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ثَمَرَةُ العَقلِ الاستِقامَةُ .
The fruit of the intellect is steadfastness.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4589; Mizan ul Hikmah, page No. 476
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): ثَمَرَةُ العَقلِ لُزومُ الحَقِّ.
The fruit of the intellect is adherence to the truth.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4602; Mizan ul Hikmah, page No. 476
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): ثَمَرَةُ العَقلِ لُزومُ الحَقِّ.
The fruit of the intellect is adherence to the truth.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4602; Mizan ul Hikmah, page No. 476
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): ثَمَرَةُ العَقلِ مَقتُ الدّنيا ، وقَمعُ الهَوى.
The fruit of the intellect is contempt for this worldly life and repression of one’ s whims.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4654; Mizan ul Hikmah, page No. 476
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): العَقلُ شَجَرَةٌ ، ثَمَرُها السَّخاءُ والحَياءُ.
The intellect is a tree the fruit of which is generosity and modesty.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1254; Mizan ul Hikmah, page No. 476
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الهَوى عَدُوُّ العَقلِ.
The caprice is the intellect’ s adversary.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Masalib al-Sa’ ul, p. 56; Mizan ul Hikmah, page No. 476
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): كَم مِن عَقلٍ أسيرٍ تَحتَ هَوى أميرٍ!
Many a slavish mind is subservient to an overpowering caprice!
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, no. 211; Mizan ul Hikmah, page No. 477
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): فَرَضَ اللّه‏ُ... تَركَ شُربِ الخَمرِ تَحصيناً لِلعَقلِ .
Allah has imposed … the abandonment of drinking alcohol in order to safeguard the intellect.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 252; Mizan ul Hikmah, page No. 477
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): اِعلَموا أنَّ الأمَلَ يُسهي العَقلَ ، ويُنسي الذِّكرَ .
Know that entertaining high hopes distracts the intellect and causes one to forget their remembrance [of Allah].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 86; Mizan ul Hikmah, page No. 477
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الهَوى يَقظانٌ والعَقلُ نائمٌ.
The caprice is awake while the intellect is asleep.’[al-Durrah al-Bahirah, p
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Durrah al-Bahirah, p. 31; Mizan ul Hikmah, page No. 477
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : لا يُؤنِسَنّكَ إلّا الحقُّ ، ولا يُوحِشَنّكَ إلّا الباطلُ.
Only the truth will ever afford you company [as an intimate friend], and only falsehood will desert you.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10303; Mizan ul Hikmah, page No. 483
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : الاُنسُ في ثلاثٍ : في الزَّوجةِ المُوافِقَةِ، والوَلدِ البارِّ ، والصَّديقِ المُصافي.
Intimacy is found in three: a compatible wife, a kind child, and a loyal friend.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 78, p. 231, no. 25; Mizan ul Hikmah, page No. 483
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ) : الاسْتِرسالُ بالاُنسِ يُذهِبُ المَهابةَ .
Being overindulgent in one’s intimacy [with people] drives one’s dignity away.
Imām Alī ibn Mūsā al-Rezā (a.s.)
A`alam al-Din, p. 307; Mizan ul Hikmah, page No. 483
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مَن خَرجَ مِن ذُلِّ المعصيةِ إلى عِزِّ الطّاعةِ آنسَهُ اللّه‏ُ عزّ وجلّ بغَيرِ أنيسٍ ، وأعانَهُ بغيرِ مالٍ.
When a man comes out of the humiliation of disobedience to the dignity of obedience, Allah will grant him intimacy without need for a close friend and elevate him without wealth.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 75, p. 359, no. 74; Mizan ul Hikmah, page No. 483
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَنِ انْفَردَ عنِ النّاسِ أنِسَ باللّه‏ِ سبحانَهُ.
A man who isolates himself away from people will find intimacy with Allah, glory be to Him.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8644; Mizan ul Hikmah, page No. 484
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : ما مِن مؤمنٍ إلّا وقد جَعلَ اللّه‏ُ لَهُ مِن إيمانِهِ اُنْساً يَسكُنُ إليهِ ، حتّى لو كانَ على قُلّةِ جَبلٍ لَم يَسْتَوحِشْ.
Allah makes the faith of every single believer his own [source of] intimacy, so that he will never feel lonely even if he were to be on the top of a mountain.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 70, p. 111, no. 14; Mizan ul Hikmah, page No. 484
الإمامُ العسكريُّ (عَلَيهِ الّسَلامُ) : مَن أنِسَ باللّه‏ِ اسْتَوحَشَ مِن النّاسِ .
A man who finds intimacy with Allah feels lonely among people.
Imām Hasan al-‘Askarī (a.s.)
al-Durrah al-Bahirah, p. 43; Mizan ul Hikmah, page No. 484
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : قالَ اللّه‏ُ عزّوجلّ لموسى بنِ عِمرانَ : إنَّ الحاسِدَ ساخِطٌ لنِعَمي ، صادٌّ لقِسْمي الّذي قَسَمْتُ بينَ عِبادي.
Allah, Mighty and Exalted, said to Moses son of Amran (AS) [known in the Arabic tradition as `Aimran], ‘Verily the jealous is discontented with My bounties, and wards off the shares I have apportioned to My servants.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 307, no. 6; Mizan ul Hikmah, page No. 491
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الحَسدُ حَبْسُ الرُّوحِ.
Jealousy is the spirit’s imprisonment.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 372; Mizan ul Hikmah, page No. 491
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الحَسدُ شَرُّ الأمْراضِ
Jealousy is the worst disease.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 332; Mizan ul Hikmah, page No. 491
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : رأسُ الرَّذائلِ الحَسدُ .
The chief of vices is jealousy.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5242; Mizan ul Hikmah, page No. 491
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : للّه‏ِ دَرُّ الحَسـدِ ما أعْدَلَهُ ! بَـدأَ بصاحِبِهِ فقَتلَهُ .
How capable jealousy is! And how just it is, that it starts off with its perpetrator and ends up killing him!
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 1, p. 316; Mizan ul Hikmah, page No. 491
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : ثَمرَةُ الحَسدِ شَقاءُ الدُّنيا والآخِرَةِ .
The fruit of jealousy is the misery of this world and the Hereafter.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4632; Mizan ul Hikmah, page No. 492
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الحاسِدُ يَرى أنَّ زَوالَ النِّعمَةِ عَمَّن يَحسُدُهُ نِعْمَةٌ علَيهِ
The jealous one sees a loss for the one he is jealous of as a gain for himself.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1832; Mizan ul Hikmah, page No. 492
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : ما رَأيتُ ظالِما أشْبَهَ بمَظلومٍ مِن الحاسِدِ : نَفَسٌ دائمٌ ، وقَلبٌ هائمٌ ، وحُزنٌ لازمٌ.
I have not seen a wrong-doer resemble a wronged person more than the jealous one: he has an exhausted spirit, a wandering heart, and an inherent sorrow.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 76, p. 256, no. 29; Mizan ul Hikmah, page No. 492
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : حَسْبُ الحاسِدِ ما يَلْقى.
That which he suffers is [torment] enough for the jealous one.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Mustadrak al-Wasa`il, v. 12, p. 17, no. 13388; Mizan ul Hikmah, page No. 492
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الحَسودُ كثيرُ الحَسَراتِ ، مُتضَاعَفُ السَّيّـئاتِ.
The jealous one has many regrets, and his vices are manifold.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1520; Mizan ul Hikmah, page No. 492
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الحَسودُ لا يَسودُ .
The jealous one can never rule.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1017; Mizan ul Hikmah, page No. 492
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : اسْتَعينوا على قَضاءِ حَوائجِكُم بالكِتْمانِ ، فإنَّ كُلَّ ذي نِعمَةٍ مَحسودٌ
Seek the assistance of secrecy in fulfilling your needs, for every prosperous person is envied.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 1, p. 316; Mizan ul Hikmah, page No. 492
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) : إنَّ الحَسَد لَيَأكُلُ الإيمانَ كما تَأكُلُ النّارُ الحَطَبَ .
Jealousy consumes faith like fire consumes dry wood.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 2, p. 306, no. 1; Mizan ul Hikmah, page No. 493
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : إيّاكُم أنْ يَحْسُدَ بَعضُكُم بَعْضا ؛ فإنَّ الكُفْرَ أصلُهُ الحَسدُ .
Beware of being jealous of one another, for the origin of disbelief is jealousy.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 8, p. 8, no. 1; Mizan ul Hikmah, page No. 493
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : قالَ لُقمانُ لابنِهِ : للحاسِدِ ثَلاثُ عَلاماتٍ : يَغْتابُ إذا غابَ ، ويَتَملّقُ إذا شَهِدَ ، ويَشْمَتُ بالمُصيبَةِ.
Luqman told his son, ‘There are three signs of the jealous person: he backbites someone in his absence, flatters him in his presence, and rejoices at the misery of others.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Khisal, p. 121, no. 113; Mizan ul Hikmah, page No. 493
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : علَيكُم بالجِدِّ والاجْتِهادِ ،والتّأهُّبِ والاسْتِعدادِ.
You must adopt earnestsness, diligence, preparedness and willingness.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 230; Mizan ul Hikmah, page No. 493
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : طاعَةُ اللّه‏ِ سبحانَهُ لا يَحُوزُها إلّامَن بَذَلَ الجِدَّ ، واسْتَفْرَغَ الجُهْدَ.
Obedience to Allah cannot be attained except by one who possesses earnestness and exerts himself to the utmost.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6009; Mizan ul Hikmah, page No. 493
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : اعْلَموا أنَّهُ لَيس بينَ اللّه‏ِ وبينَ أحَدٍ مِن خَلْقِهِ مَلَكٌ مُقَرَّبٌ ولا نَبِيٌّ مُرْسَلٌ ولا مَن دونَ ذلكَ مِن خَلْقِهِ كُلِّهِم إلّا طاعَتُهُم لَهُ، فاجْتَهِدوا في طاعةِ اللّه‏ِ.
Know that between Allah and His creation there is no proximal angel, nor prophet, nor anything else [to intervene], except for their obedience to Him. So strive to obey Allah!
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 8 p. 7, no. 11; Mizan ul Hikmah, page No. 494
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : أشَدُّ النّاسِ اجْتِهاداً مَن‏تَرَكَ الذُّنوبَ.
The most diligent of people is he who abandons sins.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Saduq, p. 28, no. 4; Mizan ul Hikmah, page No. 494
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : أفْضَلُ الجِهادِ مَن أصْبَحَ لا يَهُمُّ بظُلْمِ أحدٍ.
The best jihad is performed by one who awakes in the morning with no intention to wrong anyone.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Mahasin, v. 1, p. 456, no. 1053; Mizan ul Hikmah, page No. 494
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) ـ لمّا قالَ لَهُ رجُلٌ : إنّي ضَعيفُ العَملِ قَليلُ الصّلاةِ قليلُ الصَّومِ ، ولكنْ أرْجو أنْ لا آكُلَ إلّا حَلالاً، ولا أنْكِحَ إلّا حَلالاً ـ : وأيُّ جِهادٍ أفْضَلُ مِن عِفَّةِ بَطْنٍ وفَرْجٍ ؟!
When someone addressed Imam al-Baqir (AS), saying, ‘I am weak in my worship, praying and fasting but a little, though I strive to eat only that which is permissible, and be sexually intimate with only those whom it is permissible’, the Imam replied, ‘What jihad is there better than restraint of the stomach and the private parts?!
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Mahasin, v. 1, p. 455, no. 1052; Mizan ul Hikmah, page No. 494
عيسى (عَلَيهِ الّسَلامُ): خُذوا الحَقَّ مِن أهلِ الباطِلِ ، ولا تأخُذوا الباطِلَ مِن أهلِ الحَقِّ ، كونوا نُقّادَ الكَلامِ .
Take the truth even if it be from wrongdoers, but do not take falsehood even if it be from the righteous – be critics of speech.
Prophet Isa (a.s.)
al-Mahasin, v. 1, p. 359, no. 769; Mizan ul Hikmah, page No. 513
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كانَ ضِحكُ النبيِّ صلى ‏الله ‏عليه ‏و‏آله التبسُّم .
The Prophet (SAWA)’s laughter was a smile.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Amali al-Tusi, p. 522, no. 1156; Mizan ul Hikmah, page No. 529
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): إذا قَهْقَهتَ فقُلْ حينَ تَفرُغُ: اللّهُمّ لا تَمقُتْني .
When you laugh boisterously, say, ‘O Allah do not despise me’ when you have finished.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 2, p. 664, no. 13; Mizan ul Hikmah, page No. 529
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): القَهقَهَةُ مِن الشَّيطانِ
Loud boisterous laughter is from Satan.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 664, no. 10; Mizan ul Hikmah, page No. 530
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): ضِحكُ المؤمِنِ تَبَسُّم .
The laughter of a believer is a smile.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 664, no. 5; Mizan ul Hikmah, page No. 530
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن تَبَسَّم في وَجهِ‏أخيهِ كانَت لَهُ حَسَنةٌ .
He who smiles at his brother gets the reward of a good deed.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 206, no. 1; Mizan ul Hikmah, page No. 530
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إيّاكَ وكَثرَةَ الضِّحكِ؛ فإنّهُ يُمِيتُ القَلبَ .
Beware of laughing too much for verily it kills the heart.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Ma`ani al-Akhbar, p. 335, no. 1; Mizan ul Hikmah, page No. 530
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لو تَعلَمُونَ ما أعلَمُ لَضَحِكتُم قليلاً وَلَبَكَيتُم كثيرا .
If you knew what I know, you would laugh but a little and you would cry much.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nur al-Thaqalayn, v. 2, p. 249, no. 261; Mizan ul Hikmah, page No. 530
في حديث المِعراجِ: عَجِبتُ مِن عَبدٍ لايَدري أنّي راضٍ عَنهُ أو ساخِطٌ علَيهِ وهُو يَضحَك!
It is narrated within the tradition about the Prophet (SAWA)’s ascension that Allah said, ‘How I wonder at the servant who laughs while he does not know whether I am pleased or displeased with him!’
Allāh (s.w.t.)
Irshad al-Qulub, p. 200; Mizan ul Hikmah, page No. 530
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن كَثُرَ ضِحكُه ذَهَبَت هَيبَتُهُ .
The earnestness of one who laughs too much deteriorates.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tuhaf al-`Uqoul, p. 96; Mizan ul Hikmah, page No. 530
الإمامُ العسكريُّ (عَلَيهِ الّسَلامُ): مِنَ الجَهلِ الضَّحكُ مِن غَيرِ عَجَبٍ.
Laughing without cause stems from ignorance.
Imām Hasan al-‘Askarī (a.s.)
Bihar al-Anwar, v. 76, p. 59, no. 10; Mizan ul Hikmah, page No. 531
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : علَيكَ بلُزومِ الحَلالِ ، وحُسنِ البِرِّ بالعِيالِ ، وذِكرِ اللّه‏ِ في كُلِّ حالٍ.
It is incumbent upon you to be bound to the lawful, and excel in goodness to your family, and be in remembrance of Allah at all times.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6131; Mizan ul Hikmah, page No. 531
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : مُجادَلَةُ4 السُّيوفِ أهْوَنُ من طَلَبِ الحَلالِ .
Sword-combat is easier than seeking the lawful.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 5, p. 161, no. 1; Mizan ul Hikmah, page No. 531
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) : إنّ اللّه‏َ تباركَ وتعالى ... جَعلَ لكُلِّ شيءٍ حَدّا ، و جَعلَ علَيهِ دَليلاً يَدُلُّ علَيهِ ، وجَعلَ على مَن تَعدّى ذلك الحَدَّ حَدّاً.
Truly Allah, Blessed and most High … has set a bound for everything, and has made for each one a sign indicating to it, and He has designated a punishment for whoever transgresses that bound.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 1, p. 59, no. 2; Mizan ul Hikmah, page No. 550
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : ادْرَؤوا الحُدودَ بالشُّبُهاتِ.
Avert the punishments through uncertainties.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Faqih, v. 4, p. 74, no. 5146; Mizan ul Hikmah, page No. 551
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : إقامَةُ حَدٍّ مِن حُدودِ اللّه‏ ِخَيرٌ مِن مَطَرِ أربَعينَ لَيلةً في بِلادِ اللّه‏ِ.
Upholding one of the penal laws of Allah is superior to forty nights of rain on Allah’s land.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 7, p. 174, no. 1; Mizan ul Hikmah, page No. 551
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : حَدٌّ يُقامُ في الأرضِ أزْكى مِن عِبادَةِ سِتّينَ سَنةً .
A penal law that is exercised on earth is purer than sixty years of worship.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Mustadrak al-Wasa`il, v. 18, p. 9, no. 21843; Mizan ul Hikmah, page No. 551
الإمامُ الصّادقُ عن آبائه ^: إنّ رسولَ‏اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) اُتيَ بامْرأةٍ لَها شَرَفٌ في قَومِها قَد سَرَقَتْ ، فأمَرَ بقَطْعِها ، فاجْتَمعَ إلى رسولِ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ناسٌ مِن قُرَيشٍ وقالوا : يا رسولَ اللّه‏ِ، تُقْطَعُ امْرأةٌ شَريفةٌ مثلُ فُلانَةَ في خَطَرٍ يَسيرٍ؟! قالَ : نَعَم ، إنّما هَلكَ مَن كانَ قَبْلَكُم بمِثْلِ هذا، كانوا يُقيمونَ الحُدودَ على ضُعَفائهِم ويَتْرُكونَ أقْوِياءهُم وأشْرافَهُم فهَلَكوا.
A woman who was honoured amongst her people was once brought to the Prophet (SAWA) charged with theft. He ordered her [hand] to be cut. A group from the tribe of Quraysh came to the Prophet (SAWA) and said, ‘O Messenger of Allah! Must [the hand of] a noble lady such as her be cut like that of so and so for such a small mistake?!’ He replied, ‘Yes! Indeed those before you perished because of such a deed. People used to uphold the punishments for the weak ones among them and exempt the strong and the noble ones of them, and therefore they perished.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Mustadrak al-Wasa`il, p. 7, no. 21834; Mizan ul Hikmah, page No. 552
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : لا شَفاعَةَ ولا كفالَةَ ولايَمينَ في حَدٍّ.
There is no intercession, bail, or oath in a legal punishment.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Faqih, v. 4, p. 74, no. 5146; Mizan ul Hikmah, page No. 552
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : لا كَفالَةَ في حَدٍّ مِن الحُدودِ.
There is no bail for any of Allah’s punishments.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Mustadrak al-Wasa`il, v. 13, p. 439, no. 15846; Mizan ul Hikmah, page No. 552
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) عن أبيهِ عن آبائهِ (عَلَيهِم الّسَلام) عن رسولِ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : أ نَّهُ نَهى عنِ الشَّفاعَةِ في الحُدودِ، وقالَ : مَن شَفَعَ في حَدٍّ مِن حُدودِ اللّه‏ِ لِيُبْطِلَهُ وسَعى في إبْطالِ حُدودهِ عَذّبَهُ اللّه‏ُ تَعالى يَومَ القِيامَةِ
Imām Ja'far ibn Muhammad al-Sādiq (a.s.), narrating on the authority of his father, from his forefathers, from the Prophet (SAWA) - ‘He prohibited the use of intercession against the punishments and that he (SAWA) said, ‘He who intercedes against one of Allah’s punishments in order to annul it, and tries to abolish His punishments will be chastised by Allah, most High, on the Day of Resurrection.'
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Mustadrak al-Wasa`il, v. 18, p. 24, no. 21901; Mizan ul Hikmah, page No. 552
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) : في ثلاثةٍ شَهِدوا على رجُلٍ بالزِّنى، فقالَ أميرُ المؤمنينَ (عَلَيهِ الّسَلامُ) : أينَ الرّابِعُ ؟ فقالوا : الآنَ يَجيءُ ، فقالَ أميرُالمؤمنينَ (عَلَيهِ الّسَلامُ) : حُدُّوهُم ، فليسَ في الحُدودِ نَظِرَةُ ساعَةٍ .
Imam al-Baqir (AS) narrated saying, ‘Three people gave witness against a man for committing adultery. Then the Commander of the Faithful (AS) asked, ‘Where is the fourth [witness]?’ They said, ‘He is arriving just now.’ The Commander of the Faithful said, ‘Punish them, for there is not even one hour of respite to be given in punishments.’
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 7, p. 210, no. 4; Mizan ul Hikmah, page No. 553
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : يُؤتى بوالٍ نَقَصَ مِن الحَدِّ سَوطاً فيقولُ : ربِّ رَحمَةً لعِبادِكَ ، فيقالُ لَهُ : أنتَ أرحَمُ بهِم مِنّي؟! فيُؤمَرُ بهِ إلى النّارِ ، ويُؤتى بمَن زادَ سَوطاً فيقولُ : ليَنْتَهوا عَن مَعاصيكَ! فيُؤمَرُ بهِ إلى النّارِ.
On the Day of Resurrection a ruler will be brought forth who had inflicted one lash less than the punishment prescribed. He will plead, ‘O my Lord! I did it out of mercy for Your servants.’ He will be told, ‘Are you [trying to be] more merciful to them than Me?’ Then he will be ordered into the Fire. Another man who had added one lash [to the punishment] will be brought forth, and he will plead, ‘[O Allah! I did it] to make them stop committing acts of disobedience to You.’ Then he too will be ordered into the Fire.'
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Mustadrak al-Wasa`il, v. 18, p. 37, no. 21948; Mizan ul Hikmah, page No. 553
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) : إنّ أميرَ المؤمنينَ (عَلَيهِ الّسَلامُ) أمرَ قَنْبراً أنْ يَضرِبَ رجُلاً حَدّاً، فغَلُظَ قَنبرٌ فَزادَهُ ثلاثةَ أسْواطِ، فأقادَهُ عليٌّ (عَلَيهِ الّسَلامُ) مِن قَنبرٍ ثلاثةَ أسْواطٍ.
The Commander of the Faithful (AS) had ordered Qanbar to execute a man’s punishment. Qanbar was rough and beat him three more lashes. So Ali (AS) forfeited on his behalf by beating Qanbar three lashes.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 7, p. 260, no. 1; Mizan ul Hikmah, page No. 553
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : ما عاقَبَ اللّه‏ُ عَبداً مؤمناً في هذه الدُّنيا إلّا كانَ أجْوَدَ وأمْجَدَ مِن أنْ يَعودَ في عِقابِهِ يَومَ القِيامَةِ .
When Allah punishes a faithful servant in this world, He is too Bountiful and too Glorious to re-punish him [for the same sin] on the Day of Resurrection.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tuhaf al-`Uqoul, no. 12966; Mizan ul Hikmah, page No. 554
لمّا رَجمَ رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) الرّجُلَ في الزِّنا قالَ رجُلٌ لصاحِبهِ : هذا قَعَصَ كَما يَقْعصُ الكَلبُ ، فمَرَّ النّبيُّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) معَهُما بجِيفَةٍ فقالَ : انْهَشا مِنها ، قالا: يا رسولَ اللّه‏ِ صلّى اللّه‏ُ عليكَ نَنْهَشُ جِيفَةً؟! قالَ : ما أصَبْتُما مِن أخيكُما أنْتَنُ مِن هذهِ.
When the Prophet (SAWA) stoned a man for adultery, a man said to his friend, ‘He died on the spot like a dog.’ So when the Prophet (SAWA) was passing with them by the carcass of a dead animal he told them to take a bite out of it. They said, ‘O Messenger of Allah! May Allah bless you. How can we bite a carcass?!’ He replied, ‘What you have bitten from your brother is fouler than that.’
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 1, p. 116; Mizan ul Hikmah, page No. 554
أنَّ رجُلاً أتى جَبَلاً لِيَعْبُدَ اللّه‏َ فيهِ ، فجاءَ بهِ أهلُهُ إلى رَسولِ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) فنَهاهُ عَن ذلكَ ، وقالَ له : إنَّ صَبرَ المسلمِ في بعضِ مَواطِنِ الجِهادِ يَوما واحدا خَيرٌ لَهُ مِن عِبادَةِ أربعينَ سنةً.
It is better for a Muslim to bear patiently certain instances of jihad even for a single day than to worship for forty years.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Mustadrak al-Wasa`il, v. 11, p. 21, no. 12324; Mizan ul Hikmah, page No. 558
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إنّ الجِهادَ بابٌ مِن أبْوابِ‏الجَنّةِ فَتَحَهُ اللّه‏ُ لِخاصَّةِ أوْليائهِ ، وهُو لِباسُ التَّقوى، ودِرْعُ اللّه‏ِ الحَصينَةُ، وجُنَّتُهُ الوَثيقَةُ.
Indeed jihad is one of the gates of Paradise that Allah will open for his exceptional friends. It is the garment of piety, Allah’s fortified defense and a solid shield.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 27; Mizan ul Hikmah, page No. 558
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الجِهادُ عِمادُ الدِّينِ ، ومِنْهاجُ‏السُّعَداءِ .
Jihad is the pillar of religion and the path of the felicitous.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1346; Mizan ul Hikmah, page No. 559
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إنّ اللّه‏َ فَرضَ الجِهادَ وعَظَّمَهُ ‏وجَعلَهُ نَصْرَهُ وناصِرَهُ. واللّه‏ِ ، ما صَلُحتْ دُنيا ولا دِينٌ إلّا بهِ.
Verily Allah has made jihad obligatory and has magnified it and made it a [source of] triumph and a helper. By Allah, neither one’s worldly affairs nor one’s religion are set aright except through it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Wasael al-Shi`aah, v. 11, p. 9, no. 15; Mizan ul Hikmah, page No. 559
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إنَّ الجِهادَ أشْرَفُ الأعمالِ بعدَ الإسلامِ ، وهُو قِوامُ الدِّينِ ، والأجْرُ فيهِ عَظيمٌ مَع العِزّةِ والمَنَعةِ ، وهُو الكَرّهُ، فيهِ الحَسَناتُ والبُشْرى بالجنّةِ ‏بَعد الشَّهادَةِ.
Certainly jihad is the noblest of deeds after [acceptance of] Islam, and it is the pillar of religion. The reward for it is great, while at the same time, consistently maintaining one’s honour and strength. There are rewards and good tidings of Paradise after martyrdom.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nur al-Thaqalayn, v. 1, p. 408, no. 429; Mizan ul Hikmah, page No. 559
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : الجِهادُ أفضَلُ الأشياءِ بَعدَ الفَرائضِ.
Jihad is the greatest deed after fulfilling the obligatory ones.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Mishkat al-Anwar, no. 154; Mizan ul Hikmah, page No. 559
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : السُّيوفُ مَفاتِيحُ الجَنّةِ .
Swords are the keys to Paradise.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Mustadrak al-Wasa`il, v. 11, p. 13, no. 12293; Mizan ul Hikmah, page No. 559
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : المُجاهِدونَ تُفْتَحُ لَهُم‏أبْوابُ السَّماءِ .
The doors of the heavens are opened for those who wage jihad.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1347; Mizan ul Hikmah, page No. 560
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مَن جَهّزَ غازيا بسِلْكٍ أو إبْرَةٍ غَفَرَ اللّه‏ُ لَهُ ما تَقدَّمَ من ذَنبهِ وما تَأخّرَ.
Whoever equips a warrior, even with a needle and thread, Allah forgives his past and future sins.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Mustadrak al-Wasa`il, v. 11, p. 24, no. 12333; Mizan ul Hikmah, page No. 560
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مَن بَلّغَ رسالةَ غازٍ كانَ كَمَنْ أعْتقَ‏رَقَبةً، وهُو شَريكُهُ في بابِ «ثوابِ» غَزْوَتِهِ.
Whoever carries a message on behalf of a fighter during war is like one who frees a slave, and he partakes in the reward of the one who actually fought.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Wasael al-Shi`aah, v. 11. p. 14, no. 2; Mizan ul Hikmah, page No. 560
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : جاهِدوا في سبيلِ اللّه‏ِ بأيْديكُم، فإنْ لَم تَقْدِروا فجاهِدوا بألسِنَتِكُم ، فإنْ لَم تَقْدِروا فجاهِدوا بقُلوبِكُم .
Fight in the way of Allah with your hands; and if you are not able to do so then fight with your tongues; and if you are still not able to then fight with your hearts.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 100, p. 49, no. 23; Mizan ul Hikmah, page No. 561
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : اللّه‏َ اللّه‏َ في الجِهادِ بأمْوالِكُم‏ وأنْفُسِكُم وألْسِنَتِكُم في سبيلِ اللّه‏ِ .
By Allah! By Allah! Wage jihad with your wealth, your selves and your tongues for the sake of Allah.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 47; Mizan ul Hikmah, page No. 561
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : فمَن تَركَ الجِهادَ ألْبسَهُ اللّه‏ُ ذُلاًّ في نفسِهِ، وفَقْرا في مَعيشَتِهِ، ومَحْقا في دِينهِ. إنَّ اللّه‏َ تباركَ وتعالى أعَزَّ اُمّتي بسَنابِكِ خَيْلِها ومَراكِزِ رِماحِها
Allah covers with disgrace the one who abandons jihad, and subjects him to poverty, and deprivation in his religion. Verily Allah, blessed and most High, has honoured my community by the solid hooves of its cavalry, and the tips of its lances.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Saduq, p. 462, no. 8; Mizan ul Hikmah, page No. 561
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الجِهادِ على أرْبَعِ شُعَبٍ : على الأمرِ بالمَعروفِ والنَّهيِ عنِ المُنكَرِ والصِّدْقِ في المَواطِنِ وشَنَآنِ الفاسقِينَ.
Jihad has four branches: enjoining the good, forbidding the wrong, fortitude in the battlefield, and detesting the wicked.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Khisal, p. 232, no. 74; Mizan ul Hikmah, page No. 561
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : عَيْنانِ لا تَمَسُّهُما النّارُ : عَينٌ‏ بَكَتْ مِن خَشْيَةِ اللّه‏ِ ، وعَينٌ باتَتْ تَحْرُسُ في سبيلِ اللّه‏ِ .
The eyes of two categories of people will never touch the fire: the one who cried out of fear of Allah, and the one who spent the night awake standing guard for the sake of Allah.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sunan al-Tirmidhi, no. 1639; Mizan ul Hikmah, page No. 562
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : الخاسِرُ مَن غَفَلَ عَن إصْلاحِ المَعَادِ.
The loser is the one who is negligent of reforming his Hereafter.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 2, p. 118; Mizan ul Hikmah, page No. 572
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : المُنْفِقُ عُمرَهُ في طَلَبِ الدُّنيا خاسِرُ الصَّفْقَةِ ، عادِمُ التَّوفيقِ
The one who spends his life seeking out this world has attained a poor deal and has lost divine succour.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 2, p. 119; Mizan ul Hikmah, page No. 572
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ وقد سُئلَ : مَنِ العَظيمُ الشَّقاءِ ؟ ـ : رجُلٌ تَرَكَ الدُّنيا للدُّنيا فَفاتَتْهُ الدُّنيا وخَسِرَ الآخِرَةَ ، ورَجُلٌ تَعَبّدَ واجْتَهَدَ وصامَ رِئاءَ النّاسِ فذلكَ الّذي حُرِمَ لذّاتَ الدُّنيا ولَحِقَهُ التَّعَبُ الّذي لَو كانَ بهِ مُخْلِصا لاسْتَحَقَّ ثوابَهُ.
A man who abandons the world for the sake of the world, and therefore he misses out on the world and loses the Hereafter, and a man who worships, struggles and fasts as a display for others, and thus forbids [himself] the pleasures of this world and also tires himself. And were he to do all that sincerely [for the sake of Allah], he would be deserving of its reward.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tanbih al-Khawatir, v. 2, p. 95; Mizan ul Hikmah, page No. 572
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إنّ أخْسَرَ النّاسِ صَفْقَةً وأخْيَبَهُم سَعْياً: رجُلٌ أخْلَقَ بَدنَهُ في طَلبِ مالِهِ ولَم تُساعِدْهُ‏المَقاديرُ على إرادَتِهِ ، فخَرجَ مِن الدُّنيا بحَسْرَتِهِ ، وقَدِمَ على الآخِرَةِ بتَبِعَتِهِ.
Verily the biggest loser with the worst end of the deal and the most unsuccessful in his striving is the man who exerts himself in the quest for his wealth even though fate does not help him in his aims, and he consequently leaves this world with regret while heading towards the Hereafter, where he will face its ill consequences.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 430; Mizan ul Hikmah, page No. 573
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): المَودَّةُ قَرابَةٌ مُسْتَفادَةٌ.
Love is acquired kinship.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tuhaf al-`Uqoul, no. 97; Mizan ul Hikmah, page No. 573
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): القَرابَةُ إلى المَودَّةِ أحْوَجُ مِن‏المَودَّةِ إلى القَرابَةِ.
Love does not need kinship so much as kinship needs love.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 308; Mizan ul Hikmah, page No. 573
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ثلاثٌ يُوجِبْنَ المَحبَّةَ: حُسنُ الخُلقِ ، وحُسنُ الرِّفقِ ، والتَّواضُعُ.
Three things bring about love: good temperament, kindness, and humbleness.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4684; Mizan ul Hikmah, page No. 573
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): ثلاثةٌ تُورِثُ المَحبَّةَ: الدِّينُ ، والتَّواضُعُ، والبَذْلُ.
Three things bring about love: piety, humbleness, and generosity.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tuhaf al-`Uqoul, no. 316; Mizan ul Hikmah, page No. 573
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا تَمْنَحَنَّ وُدَّكَ مَن لا وَفاءَ لَهُ.
Love for the commoners [in society] breaks up like the breaking up of clouds, and dissolves like the dissolving of the mirage.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9872; Mizan ul Hikmah, page No. 574
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أسْرَعُ المَوَدّاتِ انْقِطاعاً مَوَدّاتُ الأشْرارِ.
The friendships that are the quickest to break are the friendships made with evildoers.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3124; Mizan ul Hikmah, page No. 574
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إيّاكَ أنْ تُحِبَّ أعْداءَ اللّه‏ِ، أوتُصْفِيَ وُدَّكَ لغَيرِ أولياءِ اللّه‏ِ ، فإنّ مَن أحَبَّ قَوماً حُشِرَ مَعهُم.
Beware of loving the enemies of Allah, or of harbouring affection for other than the friends of Allah, for verily man will be resurrected with those whom he loves.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2703; Mizan ul Hikmah, page No. 574
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): حُبُّكَ للشَّيْء يُعْمي و يُصِمُّ.
Your love for a particular thing makes you blind and deaf.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Aaw`ali al-La’ali, v. 1, p. 290, no. 149; Mizan ul Hikmah, page No. 574
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): عَينُ المُحِبّ عَمِيَةٌ عن‏مَعايِبِ المَحبوبِ، واُذُنُه صَمّاءُ عَن قُبْحِ مَساوِيهِ
The lover’s eye is blind to the defects of the beloved, and his ear is deaf to the ugliness of his misdeeds.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9872; Mizan ul Hikmah, page No. 574
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن أحَبَّكَ نَهاكَ .
He who loves you forbids you [from committing sin].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 7718; Mizan ul Hikmah, page No. 574
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن أحَبَّ شيئاً لَهِجَ بذِكْرِهِ .
He who loves something constantly mentions it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 7851; Mizan ul Hikmah, page No. 575
الإمامُ الحسينُ (عَلَيهِ الّسَلامُ) ـ في الدعاء المنسوب إليه ـ: أنتَ الّذي أزَلْتَ الأغْيارَ عن قُلوبِ أحِبّائكَ حتّى لَم يُحِبّوا سِواكَ... ماذا وَجَدَ مَن فَقَدَكَ؟! وما الّذي فَقَد مَن وَجَدكَ؟! لَقد خابَ مَن‏رَضِيَ دُونَكَ بَدَلاً.
It is You Who removed the strangers from the hearts of Your lovers so that they never love other than You… What does the one who loses You find [besides You]?! And what does the one who finds You lose [out on]?! He indeed fails who is satisfied with a substitute for You.
Imām Husayn ibn ‘Alī ibn Abī Ṭālib (a.s.)
Bihar al-Anwar, v. 98, p. 226, no. 3; Mizan ul Hikmah, page No. 575
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لا يَمْحضُ رجُلٌ الإيمانَ باللّه‏ِ حتّى يكونَ اللّه‏ُ أحَبَّ إلَيهِ مِن نَفْسِهِ وأبيهِ واُمِّهِ ووُلْدِهِ وأهْلِهِ ومالِهِ ومِن النّاسِ كُلِّهِم.
Man’s faith in Allah will not be pure until Allah becomes more beloved to him than his own self, his father, his mother, his children, his wife, his wealth, and all people.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 70, p. 25, no. 25; Mizan ul Hikmah, page No. 575
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): القلبُ حَرَمُ اللّه‏ِ ، فلا تُسْكِنْ حَرَمَ اللّه‏ِ غَيرَ اللّه‏ِ .
The heart is the sanctuary of Allah, so do not lodge other than Allah in Allah’s sanctuary.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Jami`a al-Akhbar, p. 518, no. 1468; Mizan ul Hikmah, page No. 575
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الحُبُّ أفْضَلُ مِن الخَوفِ .
Love [of Allah] is better than fear [of Him].
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 8, p. 129, no. 98; Mizan ul Hikmah, page No. 575
في حديثِ المِعراجِ: يامحمّدُ ، وَجَبتْ مَحَبَّتي للمُتَحابِّينَ فِيَّ ، ووَجَبتْ مَحَبَّتي للمُتَعاطِفينَ فِيَّ ، ووَجَبتْ مَحَبَّتي للمُتَواصِلينَ فِيَّ، ووَجَبتْ مَحَبَّتي للمُتَوكِّلينَ عَلَيَّ ، ولَيس لمَحَبَّتي عَلَمٌ ولا غايَةٌ ولا نِهايَةٌ ، وكُلَّما رَفَعْتُ لَهُم عَلَماً وَضَعْتُ لَهُم عَلَماً .
It is related in the tradition of the Prophet (SAWA)’s Ascension, ‘O Muhammad, My love is due to those who love each other for My sake, and My love is due to those who are kind to each other for My sake, and My love is due to those who maintain communication with each other for My sake, and My love is due to those who trust Me, and there is no ensign, end or culmination to My love, and whenever I raise an ensign for them I lower another ensign for them.’
Allāh (s.w.t.)
Irshad al-QulUb, no. 199; Mizan ul Hikmah, page No. 576
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): قالَ اللّه‏ُ تباركَ وتعالى: ما تَحبَّبَ إليَّ عبدي بأحَبَّ مِمّا افْتَرَضتُ علَيهِ.
Allah, Mighty and Exalted, says, ‘The servant endears himself to Me by no better means than what I have made obligatory upon him.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 82, no. 5; Mizan ul Hikmah, page No. 576
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إذا تَخَلّى المؤمنُ مِن الدُّنيا سَما ووَجَدَ حَلاوَةَ حُبِّ اللّه‏ِ ، وكانَ عندَ أهلِ الدُّنيا كأنَّهُ قد خُولِطَ ، وإنَّما خالَطَ القَومَ حَلاوَةُ حُبِّ اللّه‏ِ فلَم يَشْتَغلوا بغَيرِهِ.
When the believer abandons this world, he is elevated and finds the sweet taste of Allah’s love; he appears to the people of this world as if he is confounded in his mind, whereas truly it is they who have confounded the sweetness of Allah’s love such that they do not occupy themselves with other than Him.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, p. 130, no. 1; Mizan ul Hikmah, page No. 576
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ اللّه‏َ يُحِبُّ الحَيِيَّ الحَليمَ العَفيفَ المُتَعفِّفَ.
Indeed Allah loves the bashful, clement, chaste and virtuous servant.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 112, no. 8; Mizan ul Hikmah, page No. 576
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ يُحِبُّ كُلَّ قَلبٍ حَزينٍ ، ويُحِبُّ كُلَّ عبدٍ شَكورٍ.
Indeed Allah loves every sorrowful heart and loves every grateful servant.
Imām `Alī ibn Husayn (a.s.)
al-Kafi, p. 99, no. 30; Mizan ul Hikmah, page No. 576
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): إنّ اللّه‏َ يُحِبُّ المُداعِبَ في الجَماعةِ بلا رَفَثٍ ، المتوحِّدَ بالفِكْرَةِ ، المُتَحَلّيَ بالصّبرِ ، المُتَباهيَ بالصَّلاةِ.
Allah loves the one who is jolly among people without being obscene, is monotheistic in his thought, adorned by patience, and priding himself with the prayer.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Mahasin, v. 1, p. 456, no. 1056; Mizan ul Hikmah, page No. 577
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أحَبُّ عِبادِ اللّه‏ِ إلى اللّه‏ِ أنْفَعُهُم لِعبادِهِ، وأقْوَمُهُم بحقِّهِ، الّذينَ يُحَبَّبُ إلَيهِمُ المَعروفُ وفِعالُهُ .
The most beloved of Allah’s servants to Him are those that are the most useful to His servants, and the most persistent of them in establishing His right, those who endear virtue and its practices.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tuhaf al-`Uqoul, no. 49; Mizan ul Hikmah, page No. 577
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): أحَبُّ العِبادِ إلى اللّه‏ِ عزّ وجلّ رجُلٌ صَدوقٌ في حَديثِهِ ، مُحافِظٌ على صَلَواتِه وما افْتَرَضَ اللّه‏ُ علَيهِ ، مَع أداءِ الأمانَةِ .
The most beloved of people to Allah, Mighty and Exalted, is a man who is truthful in his speech, careful about his prayer and all that Allah has made obligatory for him, along with returning whatever he is entrusted with.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Amali al-Saduq, p. 243, no. 8; Mizan ul Hikmah, page No. 577
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إذا أحَبَّ اللّه‏ُ عَبداً ألْهَمَهُ حُسنَ العِبادَةِ.
When Allah loves a servant He inspires him with good acts of devotion.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4066; Mizan ul Hikmah, page No. 577
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن سَرَّهُ أن يَعلمَ أنَّ اللّه‏َيُحِبُّهُ فلْيَعْمَلْ بطاعةِ اللّه‏ِ ولْيَتَّبِعْنا ، ألَمْ يَسْمَعْ قَولَ اللّه‏ِ عزّوجلّ لنَبيّهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): «قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِى يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ »؟!
Whoever would like to know that Allah loves him must work in the obedience of Allah and follow us. Has he heard not the speech of Allah, Mighty and Exalted, to His Prophet (SAWA): “Say, ‘If you love Allah…”?
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 8, p. 14, no. 1; Mizan ul Hikmah, page No. 578
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن أرادَ أنْ يَعرِفَ كيفَ مَنزِلَتُهُ عِندَ اللّه‏ِ فلْيَعْرِفْ كيفَ مَنزِلَـةُ اللّه‏ِ عِندَهُ ، فإنَّ اللّه‏َ يُنزِلُ العَبدَ مِثلَ ما يُنزِلُ العَبدُاللّه‏َ مِن نَفْسِهِ.
Whoever wants to know the status of his position with Allah must first find out what status of position Allah holds with him, for Allah places the servant in the same position whereat the servant places Allah with respect to himself.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 71, p. 156, no. 74; Mizan ul Hikmah, page No. 578
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ فيما أوْحى اللّه‏ُ تعالى إلى موسى (عَلَيهِ الّسَلامُ) ـ: كَذبَ مَن زَعَمَ أنَّهُ يُحِبُّني فإذا جَنَّهُ اللّيلُ نامَ عَنّي، أليسَ كُلُّ مُحِبٍّ يُحِبُّ خَلْوةَ حَبيبِهِ؟!
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) said, regarding what Allah, most High, revealed to Prophet Moses (AS), said, ‘He lies who claims that he loves Me, yet when the night covers him up he sleeps away from Me [forgetting Me]. Is it not that every lover loves to be alone with his beloved?!’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Amali al-Saduq, p. 292, no. 1; Mizan ul Hikmah, page No. 578
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): قالَ اللّه‏ُ: ما تَحبَّبَ إلَيّ عَبدي بشيءٍ أحَبَّ إلَيَّ ممّا افْتَرَضْتُهُ علَيهِ ،وإنّهُ لَيَتحبَّبُ إلَيَّ بالنّافِلَةِ حتّى اُحِبَّهُ ، فإذا أحْبَبْتُهُ كنتُ سَمْعَهُ الّذي يَسمَعُ بهِ، وبَصرَهُ الّذي يُبصِرُ بهِ ، ولِسانَهُ الّذي يَنْطِقُ بهِ ، ويَدَهُ الّتي يَبْطِشُ بها ، ورِجْلَهُ الّتي يَمشي بها، إذا دَعاني أجَبْتُهْ، وإذا سَألَني أعْطَيتُهُ.
Allah, Mighty and Exalted, says, “My servant endears himself to Me with nothing more beloved to Me than what I have made obligatory upon him, and he endears himself to Me through performance of the supererogatory prayers until I love him. Once I love him, I become his hearing with which he hears, his sight with which he sees, his tongue with which he speaks, his hands with which he acts, and his foot with which he walks. When he calls Me I answer him, and when he asks Me I grant him.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Mahasin, v. 1, p. 454, no. 1047; Mizan ul Hikmah, page No. 579
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): حُبُّ الدُّنيا وحُبُّ اللّه‏ِ لا يَجْتَمِعانِ في قَلبٍ أبداً.
The love for Allah and the love for the world cannot ever coexist in one heart.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 2, p. 122; Mizan ul Hikmah, page No. 579
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): واللّه‏ِ ، ما أحَبَّ اللّه‏َ مَن أحَبَّ الدُّنيا ووالَى غَيرَنا.
By Allah, Allah does not love him who loves this world and befriends other than us.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 8, p. 129, no. 9; Mizan ul Hikmah, page No. 579
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): قالَ اللّه‏ُ عزّ وجلّ لداوودَ (عَلَيهِ الّسَلامُ): أحْبِبْني وحَبِّبْني إلى خَلْقي . قالَ: يا رَبِّ ، نَعَم أنا اُحِبُّكَ ، فكيفَ اُحَبِّبُكَ إلى خَلْقِكَ ؟ قالَ: اذْكُرْ أيادِيَّ عِندَهُم ، فإنَّكَ إذا ذَكَرْتَ لَهُم ذلكَ أحَبّوني
Allah, Mighty and Exalted, said to Prophet David (AS), “Love Me and encourage My creatures to love Me.” He said, ‘My Lord, I do love You, but how can I encourage Your creatures to love You?’ Allah said, “Remind them of My blessing and kindness, for if you remind them of that they will love Me.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Qasas al-Anbiya’ li al-Rawandi, p. 205, no. 266; Mizan ul Hikmah, page No. 580
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ـ لبعضِ أصحابهِ ـ: يا عبدَ اللّه‏ِ، أحْبِب في اللّه‏ِ ، وأبغِضْ في اللّه‏ِ، ووالِ في اللّه‏ِ، وعادِ في اللّه‏ِ، فإنَّهُ لا تُنالُ وَلايةُ اللّه‏ِ إلّا بذلكَ، ولا يَجِدُ رَجُلٌ طَعْمَ الإيمانِ ـ وإنْ كَثُرَتْ صَلاتُهُ وصِيامُهُ ـ حتّى يكونَ كذلكَ، وقد صارَتْ مُؤاخاةُ النّاسِ يَومَكُم هذا أكْثَرُها في الدُّنيا ، علَيها يَتَوادّونَ ، وعلَيها يَتَباغَضُونَ.
O servant of Allah! Love for the sake of Allah and hate for the sake of Allah, and befriend for the sake of Allah and contest for the sake of Allah, for Allah’s guardianship is attained only by that, and man will not find the taste of faith — though his prayers and fasting be much — unless he behaves thus. In this present day, the brotherhood and friendship of the people are mainly for the sake of this world; they love each other for its sake and hate each other for its sake.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Ellal al-Shara’ie, p. 140, no. 1; Mizan ul Hikmah, page No. 580
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): ما الْتَقى مُؤمِنانِ قَطُّ إلّا كانَ أفْضَلُهُما أشَدَّهُما حُبّاً لأخيهِ.
No sooner do two believers meet than the better of them is he who loves his brother more.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Mahasin, v. 1, p. 411, no. 937; Mizan ul Hikmah, page No. 580
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): كُلُّ مَن لَم يُحِبَّ على الدِّينِ ولَم‏ يُبغِضْ على الدِّينِ، فلا دِينَ لَهُ.
Every single person who does not love for religion or hate for religion has no religion.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 127, no. 16; Mizan ul Hikmah, page No. 580
الإمامُ الجوادُ (عَلَيهِ الّسَلامُ): أوْحى اللّه‏ُ إلى بعضِ‏الأنبياءِ: أمّا زُهدُكَ في الدُّنيا فَتُعَجِّلُكَ الرّاحَةَ ، وأمّا انْقِطاعُكَ إلَيَّ فيُعَزّزُكَ بِي ، ولكنْ هَل عادَيْتَ لي عَدُوّا ووالَيْتَ لي وَليّا؟
Allah revealed to one of the prophets, “Your asceticism in this world hastens your comfort, and your devotion to Me endears you to Me. But did you oppose an enemy [of Mine] for My sake or did you befriend a friend for Me?
Imām Muhammad al-Taqī (a.s.)
Tuhaf al-`Uqoul, no. 455; Mizan ul Hikmah, page No. 581
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لا يُؤمنُ عَبدٌ حتّى أكونَ أحَبَّ إلَيهِ مِن نَفْسِهِ ، وتَكونَ عِتْرَتي إلَيهِ أعَزَّ مِن عِتْرَتِهِ ، ويكونَ أهْلي أحَبَّ إلَيهِ مِن أهْلِهِ، وتكونَ ذاتي أحَبَّ إلَيهِ مِن ذاتِهِ.
Man is not considered a believer until I am dearer to him than his own self, my household dearer to him than his own household, my family dearer to him than his own family, and my being dearer to him than his own being.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Ellal al-Shara’ie, p. 140, no. 3; Mizan ul Hikmah, page No. 581
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أحِبّوا اللّه‏َ لِما يَغْدوكُم بهِ مِن نِعَمِهِ، وأحِبّوني لِحُبِّ اللّه‏ِ ، وأحِبّوا أهْلَ بَيْتي لِحُبّي.
Love Allah for the blessings that He bestows on you every morning; love me because of the love of Allah; and love my household because of love for me.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Ellal al-Shara’ie,; Mizan ul Hikmah, page No. 581
قالَ رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن أحَبَّنا أهلَ البيتِ فلْيَحْمَدِ اللّه‏َ على أوَّلِ النِّعَمِ. قلت: وما أولى النِّعَمِ؟ قالَ: طِيبُ الوِلادَةِ، ولا يُحِبُّنا إلّا مَن طابَتْ وِلادَتُهُ .
He who loves us, the holy household, let him praise Allah for the first blessing.’ He was asked, ‘What is the first blessing?’ to which he replied, ‘Legitimate birth, for only he loves us whose birth [i.e. conception] is legitimate.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Mishkat al-Anwar, no. 81; Mizan ul Hikmah, page No. 581
عن الحارِثِ الهَمْدانيِ: أتيتُ‏أميرَالمؤمِنينَ (عَلَيهِ الّسَلامُ) ذاتَ يَومٍ نصفَ النَّهارِ، فقالَ: ما جاءَ بكَ؟ قلتُ: حُبُّكَ واللّه‏ِ . قالَ (عَلَيهِ الّسَلامُ): إنْ كنتَ صادِقاً لَتراني في ثَلاثةِ مَواطِنَ: حَيثُ تَبْلُغُ نَفْسُكَ هذهِ ـ وأوْمَأ بيدِهِ إلى حَنْجَرَتِهِ ـ وعِند الصِّراطِ، وعِند الحَوضِ.
It is narrated in al-Da`awat on the authority of al-Harith al-Hamdani, ‘One day I went to visit the Commander of the Faithful (AS) at noon. He asked, ‘What has brought you here?’ I answered, ‘By Allah, it is love for you.’ He said, ‘If you are truthful, you will see me at three positions: when your soul comes to this - and then he pointed to his throat –, on the Bridge [outstretched over Hell], and at the Heavenly Waters.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Da`awat, p. 249, no. 699; Mizan ul Hikmah, page No. 582
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) ـ في قولهِ تعالى: «فَقَدِاسْتَمْسَكَ بِالعُرْوَةِ الوُثْقَى»ـ: مَودَّتُنا أهلَ البَيتِ.
He has held fast to the firmest handle” [Qur’an 2:256], said, ‘It is love for us, the Prophet’s household (ahl al-bayt).’
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Nur al-Thaqalayn, v. 1, p. 263, no. 1054; Mizan ul Hikmah, page No. 582
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): واللّه‏ِ ، ما مَعنا مِن اللّه‏ِ بَراءةٌ ، ولابَيْنَنا وبَينَ اللّه‏ِ قَرابَةٌ، ولا لَنا على اللّه‏ِ حُجَّةٌ ، ولانَتَقرَّبُ إلى اللّه‏ِ إلّا بالطّاعَةِ، فمَن كانَ مِنكُم مُطيعاً للّه‏ِ تَنْفَعُهُ ولايَتُنا ، ومَن كانَ مِنكُم عاصياً للّه‏ِ لَم تَنْفَعْهُ وَلايَتُنا . ويْحَكُم لا تَغْتَرّوا! ويْحَكُم لاتَغْتَـرّوا!
By Allah, we have no acquittance from Allah, nor is there kinship between Allah and us, nor do we possess a [special] argument against Allah, nor do we attain proximity to Allah except through His obedience. So whosoever from among you is obedient to Allah, our friendship will benefit him, and whosoever from among you is disobedient to Allah, our friendship will be of no use to him. Woe unto you, do not be deceived! Woe unto you, do not be deceived!
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Wasael al-Shi`aah, v. 11, p. 185, no. 4; Mizan ul Hikmah, page No. 582
الإمام عليٌّ (عَلَيهِ الّسَلامُ): الإمامُ عليٌّ عليه‏السلام: لَو أحَبَّني جَبلٌ لَتَهافَتَ .
If a mountain were to love me, it would crumble.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 111; Mizan ul Hikmah, page No. 582
الإمامُ الباقرُ عليه‏السلام إذ جاءهُ رجُلٌ فقالَ: واللّه ، إنّي لاَُحِبُّكُم أهلَ البَيتِ : فاتَّخِذْ للبَلاء جِلْبابا ؛ فواللّه إنَّهُ لَأسْرَعُ إلَينا وإلى شِيعَتِنا مِن السَّيلِ في الوادي ، وبِنا يَبْدأ البَلاءُ ثُمَّ بِكُم ، وبِنا يَبْدأ الرَّخاءُ ثُمَّ بِكُم .
Imam al-Baqir (AS), when a man came to him saying, ‘By Allah, I love you O Household of the Prophet’, replied, ‘Then wear the garment of tribulation, for by Allah it overcomes us and our followers faster than the flood in the valley. Tribulation begins with us and then you, and prosperity too starts with us and then you.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Amali al-Tusi, p. 154, no. 255; Mizan ul Hikmah, page No. 583
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إيّاكَ وما تَعتَذِرُ مِنهُ ؛ فإنَّ فيهِ الشِّركَ الخَفِيَّ.
Keep away from doing that which you must excuse yourself for, for verily that involves hidden polytheism.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Misbah al-Shari`a, p. 403; Mizan ul Hikmah, page No. 585
الإمامُ الحسينُ (عَلَيهِ الّسَلامُ): إيّاكَ وما تَعتَذِرُ مِنهُ ؛ فإنَّ المُؤمِنَ لا يُسيءُ ولا يَعتَذِرُ ، والمُنافِقَ كُلَّ يَومٍ يُسيءُ ويَعتَذِرُ.
Keep away from doing that which you must excuse yourself for, for verily the believer neither commits a wrong nor makes excuses for himself, whereas the hypocrite commits wrongs and makes excuses for them everyday.
Imām Husayn ibn ‘Alī ibn Abī Ṭālib (a.s.)
Tuhaf al-`Uqoul, no. 248; Mizan ul Hikmah, page No. 585
مُفَضّلِ بنِ عُمرَ: قالَ أبو عَبدِ اللّه‏ِ (عَلَيهِ الّسَلامُ): لا يَنبَغي لِلمُؤمِنِ أن يُذِلَّ نَفسَهُ ، قُلتُ: بِما يُذِلُّ نَفسَهُ ؟ قالَ: يَدخُلُ فيما يَعتَذِرُ مِنهُ.
A believer must never humiliate himself.’ When asked how he would humiliate himself, he replied, ‘By embarking upon something which he later has to make excuses for.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Mishkat al-Anwar, no. 50; Mizan ul Hikmah, page No. 585
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اِقبَلْ عُذرَ أخيكَ، وإن لَم يَكُن لَهُ عُذرٌ فَالتَمِسْ لَهُ عُذرا.
Accept your fellow brother’s excuse, and if he has no excuse then find an excuse for him.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 74, p. 165, no. 29; Mizan ul Hikmah, page No. 586
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أعقَلُ النّاسِ أعذَرُهُم لِلنّاسِ.
The most understanding person is he who accepts people’s excuses most readily.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2988; Mizan ul Hikmah, page No. 586
الإمام زين العابدين (عَلَيهِ الّسَلامُ): إن شَتَمَكَ رَجُلٌ عَن يَمينِكَ ثُمّ تَحَوَّلَ إلى يَسارِكَ واعتَذَرَ إلَيكَ فَاقبَلْ عُذرَهُ.
If someone insults you on your right hand side, then moves over to your left and apologises to you, accept his apology.
Imām `Alī ibn Husayn (a.s.)
Bihar al-Anwar, v. 78, p. 141, no. 34; Mizan ul Hikmah, page No. 586
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): فَوقَ كُلِّ ذِي بِرٍّ بِرٌّ حتّى يُقتَلَ الرجُلُ في سبيلِ اللّه‏ِ، فإذا قُتِلَ في سبيلِ اللّه‏ِ فليسَ فَوقَهُ بِرٌّ.
Above every act of piety is yet a greater act of piety until a man is killed in the way of Allah, and when he is killed in the way of Allah, there is no act of piety greater
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 348, no. 4; Mizan ul Hikmah, page No. 603
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أشرَفُ المَوتِ قَتلُ الشهادَةِ.
The most dignified way to die is to be martyred
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 100, p. 8, no. 4; Mizan ul Hikmah, page No. 604
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّكُم إن لا تُقتَلُوا تَمُوتُوا ، والذي نَفسُ عَلِيٍّ بيدِهِ ، لألفُ ضَربَةٍ بالسَّيفِ عَلَى الرَّأسِ أيسَرُ مِن مَوتٍ على فِراشٍ.
Verily if you are not killed then you are going to die anyway, and I swear by the One Who holds Ali’s soul in His Hand, a thousand strikes of the sword on one’s head is easier to bear than to die in one’s bed
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Kitab al-Irshad, v. 1, p. 238; Mizan ul Hikmah, page No. 604
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن ماتَ على حُبِّ آلِ محمّدٍ ماتَ شَهيداً
Whoever dies loving the household of Muhammad dies a martyr.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 68, p. 137, no. 76; Mizan ul Hikmah, page No. 605
الإمامُ زينُ‏العابدينَ (عَلَيهِ الّسَلامُ): مَن ماتَ على مُوالاتِنا في غَيبةِ قائمِنا أعطاهُ اللّه‏ُ أجرَ ألفِ شَهيدٍ مِثلِ شُهَداءِ بَدرٍ واُحُدٍ .
Whoever dies accepting our guardianship during the occultation of the one who will rise up [the awaited twelfth Imam, al-Mahdi], Allah will grant him the reward of a thousand such martyrs as died in the battles of Badr and Uhud
Imām `Alī ibn Husayn (a.s.)
Bihar al-Anwar, v. 82, p. 173, no. 6; Mizan ul Hikmah, page No. 605
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الفَضيلَةُ بحُسنِ الكَمالِ ومَكارِمِ الأفعالِ، لا بكَثرَةِ المالِ وجَلالَةِ الأعمالِ.
Merits come through good perfection [of character] and noble actions, and not through excess money and eminent feats.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1925; Mizan ul Hikmah, page No. 606
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): فَضيلَةُ السادَةِ حُسنُ العِبادَةِ.
The merit of chiefs lies in the goodness of their worship.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6559; Mizan ul Hikmah, page No. 606
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): فالمُتَّقُونَ فيها هُم أهلُ الفَضائلِ: مَنطِقُهُمُ الصَّوابُ، ومَلبَسُهُمُ الاقتِصادُ.
So the pious among them are the people of merits; their speech is truth and their dress [attitude] is moderate.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 193; Mizan ul Hikmah, page No. 606
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لَقَد أخَذَ بجَوامِعِ الفَضلِ مَن رَفَعَ نفسَهُ عن سُوءِ المُجازاةِ
He who lifts his head [i.e. holds himself] from misjudging has acquired the sum of all the merits.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5139; Mizan ul Hikmah, page No. 606
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن أحسَنَ إلى مَن أساءَ إلَيهِ فقد أخَذَ بجَوامِعِ الفَضلِ .
He who is good to one who does bad to him has attained all merits.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8905; Mizan ul Hikmah, page No. 607
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كُن عَفُوّاً في قُدرَتِكَ، جَواداً في عُسرَتِكَ، مُؤْثِراً مَعَ فاقَتِكَ ؛ يَكمُلْ لكَ الفَضلُ.
Be forgiving with your power, generous in spite of your own hardship and effective in spite of your own neediness, and your virtue will be perfected.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 7179; Mizan ul Hikmah, page No. 607
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): إذا كانَ يَومُ القِيامَةِ جَمَعَ اللّه‏ُ تبارَكَ وتعالَى الأوَّلينَ والآخِرينَ في صَعيدٍ واحِدٍ، ثُمّ يُنادِي مُنادٍ: أينَ أهلُ الفَضلِ؟ قالَ: فَيَقومُ عُنُقٌ مِن الناسِ، فَتَلقّاهُم المَلائكةُ فيَقولونَ: وما كانَ فَضلُكُم ؟ فيَقولونَ: كنّا نَصِلُ مَن قَطَعَنا، ونُعطِي مَن حَرَمَنا، ونَعفُو عَمَّن ظَلَمَنا، فيقالُ لَهُم: صَدَقتُم، ادخُلُوا الجَنَّةَ .
When the Day of Judgment comes Allah, Blessed and most High, will gather the first and the last of creation in one place. A caller will cry out, ‘Where are the people of merit?’ The Imam then said, ‘Then a handful of people will rise, and the angels will receive them asking them, ‘What were your merits?’ They will say, ‘We used to visit those who cut us off, give to those who deprived us, and forgive those who oppressed us.’ It will then be said to them, ‘You have spoken the truth. Enter Paradise.
Imām `Alī ibn Husayn (a.s.)
al-Kafi, v. 2, p. 107, no. 4; Mizan ul Hikmah, page No. 607
الإمامُ الجوادُ (عَلَيهِ الّسَلامُ): الفَضائلُ أربَعةُ أجناسٍ: أحَدُها: الحِكمَةُ، وقِوامُها في الفِكرَةِ، والثاني: العِفَّةُ، وقِوامُها في الشَّهوَةِ، والثالثُ: القُوَّةُ، وقِوامُها في الغَضَبِ، والرابِعُ: العَدلُ، وقِوامُهُ في اعتِدالِ قُوَى النفسِ.
There are four types of merits: the first is wisdom, and its basis is thinking. The second is chastity, and its basis is desire. The third is power, and its basis is anger. The fourth is justice, and its basis is moderation in the faculties of the self.
Imām Muhammad al-Taqī (a.s.)
Kashf al-Ghamma, v. 3, p. 138; Mizan ul Hikmah, page No. 607
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الإنصافُ أفضَلُ الفَضائلِ.
Fairness is the best of merits.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 805; Mizan ul Hikmah, page No. 607
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): حِفظُ اللِّسانِ وبَذلُ الإحسانِ مِن أفضَلِ فَضائلِ الإنسانِ.
Safeguarding the tongue and spreading goodness [to others] are among the best merits of the human
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4899; Mizan ul Hikmah, page No. 607
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا فَضيلَةَ أجَلُّ مِن الإحسانِ.
There is not merit greater than goodness [to others].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10625; Mizan ul Hikmah, page No. 608
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): رَأسُ الفَضائلِ مِلكُ الغَضَبِ، وإماتَةُ الشَّهوَةِ .
The fountainhead of merits is the overpowering of anger, and the eradication of desire
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5237; Mizan ul Hikmah, page No. 608
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): غايَةُ الفَضائلِ العِلمُ .
The peak of merits is knowledge
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6379; Mizan ul Hikmah, page No. 608
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أفضَلُكُم مَنزِلَةً عندَ اللّه‏ِ تعالى أطوَلُكُم جُوعاً وتَفَكُّراً، وأبغَضُكُم إلَى اللّه‏ِ تعالى كُلُّ نَؤومٍ وأكُولٍ وشَروبٍ .
Those among you who have the best status with Allah, most High, are those who prolong their hunger and contemplation. Those of you who are most hated by Allah, most High, are those who sleep, eat and drink excessively.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 1, p. 100; Mizan ul Hikmah, page No. 608
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أيُّها الناسُ، إنّ أفضَلَ الناسِ مَن تَواضَعَ عَن رِفعَةٍ، وزَهِدَ عن غُنيَةٍ، وأنصَفَ عن قُوَّةٍ، وحَلُمَ عن قُدرَةٍ، ألاَ وإنَّ أفضَلَ الناسِ عَبدٌ أخَذَ مِن الدنيا الكَفافَ، وصاحَبَ فيها العَفافَ، وتَزَوَّدَ للرَّحيلِ، وتَأهَّبَ للمَسيرِ.
O people! The most virtuous of people is he who is humble from loftiness, abstains from [accumulating] wealth, is fair in spite of his strength and forgiving in spite of his power. Verily, the most virtuous of people is a servant who takes what suffices him from this world, takes self-restraint as his companion therein, prepares his provisions to leave [this world], and is ready for the journey [to the Hereafter].
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
A`alam al-Din, p. 337, no. 15; Mizan ul Hikmah, page No. 608
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أفضَلُ عِبادِ اللّه‏ِ عِندَ اللّه‏ِ إمامٌ عادِلٌ، هُدِيَ وهَدَى، فَأقامَ سُنَّةً مَعلومَةً، وأماتَ بِدعَةً مَجهولَةً.
The most virtuous of Allah's servants according to Allah is a just leader, who is guided and guides [others], and who has established the known tradition, and abolished the unknown innovations
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 164; Mizan ul Hikmah, page No. 609
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّ أفضَلَ الناسِ عندَ اللّه‏ِ مَن كانَ العَمَلُ بالحَقِّ أحَبَّ إلَيهِ ـ وإن نَقَصَهُ وكَرَثَهُ ـ مِن الباطِلِ وإن جَرَّ إلَيهِ فائدَةً وزادَهُ.
The most virtuous of people according to Allah is he to whom action in accordance with what is right is most beloved - even if it damages and worries him – rather than what is false, even if it gives him benefit and increases him.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 12; Mizan ul Hikmah, page No. 609
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ اللّه‏َ بَعَثَنَي رَحمَةً للعالَمينَ، ولأِمحَقَ المَعازِفَ والمَزاميرَ واُمورَ الجاهِليّةِ.
Verily Allah, Mighty and Exalted, sent me as a mercy to the worlds, and in order to eradicate string instruments, the flute and others pre-Islamic pagan practices
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 79, p. 250, no. 2; Mizan ul Hikmah, page No. 623
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الغِناءُ مِمّا أوعَدَ اللّه‏ُ عَزَّوجلَّ علَيهِ النارَ، وهُو قَولُهُ عَزَّوجلَّ: «ومِنَ الناسِ مَن يَشْتَري لَهْوَ الحَديثِ لِيُضِلَّ عن سَبيلِ اللّه‏ِ بِغَيْرِ عِلْمٍ ويَتَّخِذَها هُزُواً اُولئكَ لَهُم عَذابٌ مُهينٌ»
Singing (or music) is one of the things that Allah, Mighty and Exalted, has threatened to requite with the Fire, and this is the purport of Allah’s verse: “Among the people is he who buys diversionary words that he may lead [people] astray from Allah’s way without any knowledge, and he takes it in derision" [Qur’an 31:6]
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Mizan ul Hikmah, page No. 624
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الغِناءُ رُقْيَةُ الزِّنا.
Music is a charm of adultery
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 79, p. 247, no. 26; Mizan ul Hikmah, page No. 624
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ثلاثٌ يُقسِينَ القَلبَ: استِماعُ اللهوِ، وطَلَبُ الصَّيدِ، وإتيانُ بابِ السُّلطانِ .
Three things harden the heart: listening to diversionary words (lahw), seeking [game] to hunt, and frequenting the sultan. {Translators note: lahw: translated as ‘diversionary talk’ in the translation of the Qur’an, and often interpreted as music in exegeses of the Qur’an }
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 79, p. 252, no. 6; Mizan ul Hikmah, page No. 624
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الغِناءُ يُورِثُ النِّفاقَ.
Music engenders hypocrisy.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 79, p. 241, no. 7; Mizan ul Hikmah, page No. 624
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): تَقليمُ الأظفارِ يَمنَعُ الداءَ الأعظَمَ، و يُدِرُّ الرِّزقَ.
Clipping one’s nails prevents the worst disease, and yields abundant sustenance
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 6, p. 490, no. 1; Mizan ul Hikmah, page No. 626
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): إنّما قَصُّ الأظفارِ لأنّها مَقِيلُ الشَّيطانِ، ومِنهُ يَكونُ النِّسيانُ.
Do cut your nails indeed for verily they are Satan’s resting place, and from him ensues forgetfulness
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 6, p. 490, no. 6; Mizan ul Hikmah, page No. 627
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنّ أستَرَ وأخفى ما يُسَلَّطُ الشَّيطانُ مِنِ ابنِ آدَمَ أن صارَ أن يَسكُنَ تَحتَ الأظافِيرِ.
Verily the most hidden and subtle way that Satan has managed to gain control over man is that he has made himself an abode under his nails
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 6, p. 490, no. 7; Mizan ul Hikmah, page No. 627
قال رسولُ اللّه‏ِ ـ للرِّجالِ ـ: قُصُّوا أظافِيرَكُم، وللنِّساءِ: اُترُكْنَ فإنّهُ أزيَنُ لَكُنَّ .
It is narrated in al-Kafi on the authority of al-Sakuni that the Prophet of Allah (AS) said to men, ‘Cut your nails’, and to women, ‘Leave them for verily that is more beautiful for you.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 6, p. 490, p. 491, no. 15; Mizan ul Hikmah, page No. 627
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ما زالَ جَبرَئيلُ يُوصِيني بقيامِ اللَّيلِ حَتّى ظَنَنتُ أنَّ خِيارَ أُمَّتي لَن يَنامُوا مِن اللَّيلِ إلّا قليلاً.
The archangel Gabriel continuously advises me about standing for prayer in the night such that I really thought the good people in my community will never sleep
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Saduq, p. 349, no. 1; Mizan ul Hikmah, page No. 636
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): رَحِمَ اللّه‏ُ رَجلاً قامَ مِنَ الليلِ فَصلّى وأيقَظَ امرَأتَهُ فَصَلَّت، فإن أبَت نَضَحَ في وَجهِها الماءَ . رَحِمَ اللّه‏ُ امرأةً قامَت مِنَ اللَّيلِ فَصَلَّت وأيقَظَت زَوجَها، فإن أبى نَضَحَت في وَجهِهِ الماءَ.
Allah has mercy on the man who wakes up in the night to pray, and wakes his wife so she too prays, and sprinkles water on her face if she refuses to get up. And Allah has mercy on the woman who wakes up in the night to pray, and wakes her husband to pray too, and sprinkles water on his face if he refuses to get up.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sunan e Abi Dawood, p. 145; Mizan ul Hikmah, page No. 636
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ العَبدَ إذا تَخَلّى بِسَيِّدِهِ في جَوفِ اللَّيلِ المُظلِمِ وناجاهُ، أثبَتَ اللّه‏ُ النورَ في قَلبِهِ ... ثُمّ يقولُ جَلَّ جلالُهُ لِملائكَتِهِ: يا ملائكَتي، اُنظُرُوا إلى عَبدِي، فقد تَخَلّى بي في جَوفِ اللَّيلِ المُظلِمِ والبطّالونَ لاهُونَ، والغافِلونَ نِيامٌ، اشهَدُوا أنّي قد غَفَرتُ لَهُ .
Verily when a servant withdraws to be alone with his Master in the middle of the dark night and intimately converses with Him, Allah places divine light into his heart…then He, Exalted be His Splendour, says to His angels, ‘O My angels, look at My servant how he seeks solitude to be with Me in the middle of the dark night while the worthless ones remain heedless and the negligent ones sleep. Witness that verily I have forgiven him
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Saduq, p. 230, no. 9; Mizan ul Hikmah, page No. 636
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): قيامُ اللَّيلِ مَصَحَّةٌ لِلبَدَنِ، ومَـرضـاةٌ لِلـرَّبِّ عَزَّ وجلَّ، وتَعَـرُّضٌ للرَّحمَةِ، وتَمَسُّكٌ بأخلاقِ النَّبِيِّينَ.
Standing to pray in the night is conducive to the health of the body, is a source of pleasure for the Lord, exposes one to [the descent of] divine mercy, and is adherence to the moral virtues of the prophets.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 87, p. 143, no. 17; Mizan ul Hikmah, page No. 637
عن الإمام عليّ (عَلَيهِ الّسَلامُ): ما تَرَكتُ صلاةَ اللَّيلِ منذُ سَمِعتُ قولَ النبيِّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): صلاةُ اللَّيلِ نُورٌ . فقالَ ابنُ الكَوّاءِ: ولا ليلةَ الهَريرِ ؟ قالَ: ولا ليلةَ الهَرِيرِ.
I have never left the night prayer since I heard the Prophet (SAWA) say that the night prayer is a light.’ Ibn al-Kawwa’ asked, ‘Not even on the night of al-Harir?’ [al-Harir: a celebrated battle between two tribes (ed.)] to which he replied, ‘Not even on the night of al-Harir
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 41, p. 17, no. 10; Mizan ul Hikmah, page No. 637
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): شَرَفُ المُؤمِنِ صلاتُهُ بالليلِ، وعِزُّ المؤمِنِ كَفُّهُ عن أعراضِ الناسِ.
A believer’s dignity lies in his standing for the night prayer, and his honour lies in abstaining from [tarnishing] other people’s good reputations.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 3, p. 488, no. 9; Mizan ul Hikmah, page No. 637
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لا تَدَعْ قِيامَ اللَّيلِ، فإنَّ المَغبونَ مَن غُبِنَ قِيامَ اللَّيلِ
Do not leave the night prayer, for verily the one who is truly duped is the one who has lost out on the night prayer.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Ma`ani al-Akhbar, p. 342, no. 1; Mizan ul Hikmah, page No. 637
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): ما مِن عَمَلٍ حَسَنٍ يَعمَلُهُ العَبدُ إلّا ولَهُ ثَوابٌ في القرآنِ إلّا صلاةَ اللَّيلِ؛ فإنَّ اللّه‏َ لَم يُبَيِّنْ ثَوابَها لِعَظيمِ خَطَرِها عندَهُ، فقالَ: «تَتَجافى جُنُوبُهم عَن المَضاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفاً وَ طَمَعاً وَ مِمَّا رَزَقْنَـهُمْ يُنفِقُونَ - فلا تَعْلَمُ نَفسٌ ما أُخْفِيَ لَهُم مِن قُرَّةِ أعْيُنٍ جَزاءً بِما كانوا يَعمَلونَ».
Every single good deed that the servant carries out has a reward mentioned for it in the Qur’an except for the night prayer, for verily Allah has not expressed its reward because of the great significance it holds with Him. Thus, He says, “Their sides vacate their beds to supplicate their Lord in fear and hope …No one knows what has been kept hidden for them of comfort as a reward for what they used to do”[ Qur’an 32:16].
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 8, p. 126, no. 27; Mizan ul Hikmah, page No. 637
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): صلاةُ اللَّيلِ تُبَيِّضُ الوَجهَ، وصلاةُ اللَّيلِ تُطَيِّبُ الرِّيحَ، وصلاةُ اللَّيلِ تَجلِبُ الرِّزقَ .
The night prayer brightens one’s face, the night prayer fragrances one’s breath, and the night prayer attracts sustenance
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Ellal al-Shara’ie, p. 363, no. 1; Mizan ul Hikmah, page No. 637
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ لِرَجُلٍ قالَ لَهُ: إنّي حُرِمتُ الصَّلاةَ بالليلِ ـ: أنتَ رَجُلٌ قد قَيَّدَتكَ ذُنوبُكَ .
I have been deprived of [the opportunity to] pray in the night’, to which Im?m replied, ‘You are one whose sins have imprisoned you
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Kafi, v. 3, p. 450, no. 34; Mizan ul Hikmah, page No. 638
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّ الرجُلَ لَيَكذِبُ الكِذبَةَ فيُحرَمُ بها صلاةَ اللَّيلِ .
Verily a man tells a lie and he is deprived of the nigh prayer as a result
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ellal al-Shara’ie, p. 362, no. 2; Mizan ul Hikmah, page No. 638
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): اِعمَلْ بفَرائضِ اللّه‏ِ تَكُن أتقَى الناسِ.
Perform the obligations [laid down by] Allah and you will become the most pious of people.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 82, no. 4; Mizan ul Hikmah, page No. 642
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الفَرائضَ الفَرائضَ ! أدُّوها إلَى اللّه‏ِ تُؤَدِّكُم إلَى الجَنَّةِ.
Obligations! Obligations! Fulfil them for Allah and it will lead you to Heaven.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 167; Mizan ul Hikmah, page No. 642
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اِجعَلُوا ما افتَرَضَ اللّه‏ُ علَيكُم مِن طَلَبِكُم، وَاسألوهُ مِن أداءِ حَقِّهِ ما سَألَكُم.
Make your quest that which Allah has made obligatory upon you, and ask Him to [enable you to] fulfil the right of what He has asked of you
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 113; Mizan ul Hikmah, page No. 642
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): خادِعْ نفسَكَ في العِبادَةِ، وارفُقْ بها ولا تَقهَرْها، وخُذْ عَفوَها ونَشاطَها، إلّا ما كانَ مَكتوباً علَيكَ مِن الفَريضَةِ ؛ فإنّهُ لا بُدَّ مِن قَضائها وتَعاهُدِها عِندَ مَحَلِّها.
Lure your soul to worship, and be lenient towards it, and do not force it. Accept its excuse and take advantage of its vitality, except what has been prescribed for you as an obligation; for they must be performed, and carried out at their right time
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 69; Mizan ul Hikmah, page No. 642
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا عِبادَةَ كَأداءِ الفَرائضِ .
There is no worship like the performance of obligatory acts.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 113; Mizan ul Hikmah, page No. 643
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّك إنِ اشتَغَلتَ بفَضائلِ النَّوافِلِ عَن أداءِ الفَرائضِ، فلَن يقومَ فَضلٌ تَكسِبُهُ بِفَرضٍ تُضَيِّعُهُ.
If you were to preoccupy yourself with supererogatory acts instead of the obligatory, you will not gain a single merit by losing an obligation
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3793; Mizan ul Hikmah, page No. 643
الإمامُ الحسنُ (عَلَيهِ الّسَلامُ): إنّ اللّه‏َ عَزَّوجلَّ بِمَنِّهِ ورَحمَتِهِ لَمّا فَرَضَ عَليكُمُ الفَرائضَ لم يَفرِضْ علَيكُم لِحاجَةٍ مِنهُ إلَيهِ، بَل رَحمَةً مِنهُ إلَيكُم (علَيكُم) لا إلهَ إلّا هُو، لِيَميزَ الخَبيثَ مِن الطَّيِّبِ، ولِيَبتَلِيَ ما في صُدورِكُم، ولِيُمَحِّصَ ما في قُلوبِكُم
When Allah with His Generosity and Benevolence made the obligations a duty upon you, He did not do so for a need He has for them. Rather, it is as a result of the Benevolence He has over you - there is no god but He – and in order to distinguish between the bad and the good, and to test what is in your chests, and to purify what is in your hearts
Imām Husayn ibn ‘Alī ibn Abī Ṭālib (a.s.)
Bihar al-Anwar, v. 23, p. 99, no. 3; Mizan ul Hikmah, page No. 643
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): مَن عَمِلَ بما افتَرَضَ اللّه‏ُ علَيهِ فهُو مِن خَيرِ الناسِ.
Those who act according to what Allah has made obligatory are the best of people
Imām `Alī ibn Husayn (a.s.)
al-Kafi, v. 2, p. 81, no. 1; Mizan ul Hikmah, page No. 643
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): قالَ اللّه‏ُ تبارَكَ وتعالى: ما تَحَبَّبَ إلَيَّ عبدِي بِأحَبَّ ممّا افتَرَضتُ علَيهِ.
Allah, Blessed and most High, said, ‘There is nothing more beloved to Me, through which My servant may endear himself to Me than through the duties I ask him to fulfil
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 82, no. 5; Mizan ul Hikmah, page No. 644
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّ اللّه‏َ تعالى فَرَضَ على أئمّةِ العَدلِ (الحقِّ) أن يُقَدِّرُوا أنفُسَهُم بِضَعَفَةِ الناسِ، كيلا يَتَبيَّغَ بالفَقيرِ فَقرُهُ.
Allah, most High, has made obligatory upon the leaders of justice [truth] to equate themselves with the weak ones from among of people, so that the poor cannot be intimidated as a result of his poverty
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 209; Mizan ul Hikmah, page No. 644
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّ اللّه‏َ سبحانَهُ فَرَضَ في أموالِ الأغنياءِ أقواتَ الفُقَراءِ، فما جاعَ فَقيرٌ إلّا بما مُتِّعَ بهِ غَنيٌّ.
Allah, Glory be to Him, made the provisions of the poor incumbent upon the wealth of the rich; so no poor person goes hungry except as a result of what the rich person enjoys
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 328; Mizan ul Hikmah, page No. 644
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): فَرَضَ اللّه‏ُ الإيمانَ تَطهيراً مِن الشِّركِ، والصلاةَ تَنزيهاً عنِ الكِبرِ، والزكاةَ تَسبيباً للرِّزقِ .
Allah made faith incumbent in order to purify [people] from polytheism, and prayer to eliminate arrogance, and the alms-tax as a mediator for [the descent of] sustenance
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 252; Mizan ul Hikmah, page No. 644
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّ اللّه‏َ فَرَضَ على جَوارِحِكَ كُلِّها فَرائضَ يَحتَجُّ بها علَيكَ يَومَ القِيامَةِ .
Allah has ordained a duty for all of your body parts, and they will be used as proofs and witnesses over you on the Day of Resurrection
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 382; Mizan ul Hikmah, page No. 644
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أمّا ما فَرَضَهُ اللّه‏ُ سبحانَهُ في كتابِهِ فدَعائمُ الإسلامِ، وهِي خَمسُ دَعائمَ . وعلى هذهِ الفَرائضِ الخَمسِ بُنِيَ الإسلامُ، فَجَعَلَ سبحانَهُ لِكُلِّ فَريضَةٍ مِن هذهِ الفَرائضِ أربَعةَ حُدودٍ لايَسَعُ أحَداً جَهلُها، أوَّلُها: الصلاةُ، ثُمّ الزكاةُ، ثُمّ الصيامُ، ثُمّ الحَجُّ، ثُمّ الوَلايَةُ، وهِي خاتِمَتُها والجامِعَةُ لِجَميعِ الفَرائضِ والسُّنَنِ .
The limits of the greatest obligations that Allah has ordained upon His creation are five: prayer, the alms-tax (zakat), the obligatory pilgrimage (Hajj), fasting, and the guardianship [of those divinely appointed by Allah] (wilaya), which is the protector for the former four.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 68, p. 388, no. 39; Mizan ul Hikmah, page No. 645
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ما كانَ الفُحشُ في شيءٍ قَطُّ إلّا شانَهُ، ولا كانَ الحَياءُ في شيءٍ قَطُّ إلّا زانَهُ.
No sooner does obscene language accompany something than it disgraces it, and no sooner does modesty accompany something than it adorns it.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 79, p. 111, no. 6; Mizan ul Hikmah, page No. 645
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنّ اللّه‏َ حَرَّمَ الجَنَّةَ على كُلِّ فَحّاشٍ بَذِيءٍ، قَليلِ الحَياءِ، لا يُبالِي ما قالَ ‏ولا ما قيلَ لَهُ.
Allah has prohibited Heaven to those who use obscenity, vulgarity, lack shame, and are not concerned about what is said or not said to them
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 323, no. 3; Mizan ul Hikmah, page No. 645
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنّ مِن شَرِّ عِبادِ اللّه‏ِ مَن تُكرَهُ مُجالَسَتُهُ لِفُحشِهِ.
The most evil of the servants of Allah are those whose company is abhorred [by people] because of their obscenity
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 325, p. 8; Mizan ul Hikmah, page No. 645
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ما أفحَشَ كريمٌ قَطُّ.
A person of dignity would never use obscene language.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9478; Mizan ul Hikmah, page No. 646
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ يُبغِضُ الفاحِشَ المُتَفَحِّشَ.
Allah hates the user of obscene language and the one who is shameless with it
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 2, no. 324, no. 4; Mizan ul Hikmah, page No. 646
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): سِلاحُ اللِّئامِ قَبيحُ الكلامِ.
The weapon of the wicked is foul language
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 78, p. 185, no. 14; Mizan ul Hikmah, page No. 646
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الفُحشُ والبَذاءُ والسَّلاطَةُ مِن النِّفاقِ.
Obscene language, foulness, and impudence are all from hypocrisy
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 79, p. 113, no. 14; Mizan ul Hikmah, page No. 646
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن خافَ الناسُ لِسانَهُ فهُو في النارِ.
A person whose [foul] tongue people dread is in the Fire [i.e. his place is the Fire].
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 328, no. 3; Mizan ul Hikmah, page No. 646
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ألاَ وإنّي لَم أرَ كالجَنَّةِ نامَ طالِبُها ، ولا كالنّارِ نامَ هارِبُها!
Indeed I have not seen anything like Paradise, the seeker whereof is sleeping, nor have I seen anything like the Fire, whose escapee is sleeping.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 28; Mizan ul Hikmah, page No. 665
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الجَنَّةُ أفضَلُ غايَةٍ.
Paradise is the best goal
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1024; Mizan ul Hikmah, page No. 665
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الجَنّةُ دارُ الأمانِ.
Paradise is the abode of security.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 397; Mizan ul Hikmah, page No. 665
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنَّهُ ليسَ لأنْفُسِكُم ثَمَنٌ إلّا الجَنّةُ ، فلا تَبيعوها إلّا بِها.
Verily there is no price for your soul except for Paradise, so do not sell it for anything else
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 13, no. 71; Mizan ul Hikmah, page No. 665
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ثَمَنُ الجَنّةِ العَملُ الصّالحُ.
The price for Paradise is righteous deeds
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4698; Mizan ul Hikmah, page No. 666
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ثَمنُ الجَنّةِ الزُّهدُ في الدُّنيا.
The price for Paradise is abstention from the world
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4700; Mizan ul Hikmah, page No. 666
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): قَولُ « لا إلهَ إلّا اللّه‏ُ» ثَمَنُ الجَنّـةِ.
Saying ‘There is no god but Allah’ is the price for Paradise.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Tawhid, p. 21, no. 13; Mizan ul Hikmah, page No. 666
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أكْثَرُ ما تَلِجُ بهِ اُمَّتي الجَنّةَ : تَقْوى اللّه‏ِ وحُسْنُ الخُلقِ .
The most effective way my community will enter Paradise is through God wariness and good character.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 100, no. 6; Mizan ul Hikmah, page No. 666
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ثلاثٌ مَن لَقِيَ اللّه‏َ عزّ وجلّ بهِنَّ ‏دَخلَ الجَنّةَ مِن أيِّ بابٍ شاءَ : مَن حسنَ خُلقُهُ ، وخَشِيَ اللّه‏َ في المَغيبِ والمَحْضَرِ ، وتَرَكَ المِراءَ وإنْ‏كانَ مُحِقّاً.
Whoever meets Allah with three things will enter Paradise from any door he likes: good character, fear of Allah in public as well as in solitude, and desisting from disputation even when in the right
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 300, no. 2; Mizan ul Hikmah, page No. 666
رسول اللّه‏ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أكُلُّكُم يُحِبُّ أنْ يَدخُلَ الجَنّةَ ؟ قالوا : نَعَم يا رسولَ اللّه‏ِ ، قالَ : قَصِّروا مِن الأملِ ، وثـَبِّـتوا آجالَكُم بينَ أبْصارِكُم ، واسْتَحْيوا مِن اللّه‏ِ حقَّ الحَياءِ.
Would you all love to enter Paradise?’ They replied, ‘Yes, O Prophet of Allah.’ He said, ‘Shorten your expectations, fix your eyes on death, and feel ashamed in front of Allah to the extent one ought to.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 1, p. 272; Mizan ul Hikmah, page No. 667
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن خُتِمَ لَهُ بجِهادٍ في سَبيلِ اللّه‏ِ ولو قَدْرَ فَواقِ ناقَةٍ دَخلَ الجَنّةَ.
Whoever meets his end in jihād for the sake of Allah, even for a moment equal to the gasping of a camel, will enter Paradise.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Mustadrak al-Wasa`il, v. 2, p. 122, no. 1604; Mizan ul Hikmah, page No. 667
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): ثلاثٌ مَن أتى اللّه‏َ بواحِدَةٍ مِنْهنَّ أوْجَبَ اللّه‏ُ لَهُ الجَنّةَ: الإنْفاقُ مِن إقْتارٍ ، والبِشْرُ لِجَميعِ العالَمِ، والإنْصافُ مِن نَفْسِهِ.
There are three things which if a person performs even one, Allah will make Paradise incumbent upon him: to give charity when one is needy oneself, cheerfulness with the whole world, and being just in spite of one’s self
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 103, no. 2; Mizan ul Hikmah, page No. 667
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): بالمَكارِهِ تُنالُ الجَنّةُ .
Through trials one attains Paradise.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4204; Mizan ul Hikmah, page No. 667
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): الجَنّةُ مَحفوفةٌ بالمَكارِهِ والصَّبرِ ، فمَن صَبرَ على المَكارِهِ في الدُّنيا دَخلَ الجَنّةَ. وجَهنّمُ مَحفوفةٌ باللَّذّاتِ والشَّهَواتِ ، فمَن أعطى نَفْسَهُ لَذَّتَها وشَهْوَتَها دَخلَ النّارَ .
Paradise is surrounded by trials and patience. So whoever endures trials in the world will enter Paradise. Hell is surrounded by pleasures and desires. Thus, whoever allows himself its pleasures and desires [of the world] will enter the Fire.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 2, p. 89, no. 7; Mizan ul Hikmah, page No. 668
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): مَن سألَ اللّه‏َ الجَنّةَ ولَم يَصْبِرْ على الشَّدائدِ فَقدِ اسْتَهْزأ بنَفْسِهِ .
Whoever asks Allah for Paradise but does not endure tribulations has in fact ridiculed himself.
Imām Alī ibn Mūsā al-Rezā (a.s.)
al-Anwar, v. 78, p. 356, no. 11; Mizan ul Hikmah, page No. 668
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن ضَمِنَ لي ما بينَ لِحْيَيْهِ وما بينَ رِجْلَيْهِ ضَمِنتُ له الجَنّةَ .
Whoever safeguards, for my sak