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رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : ألا وإنّكم في يومِ عملٍ وَلا حِسابَ فِيهِ ، ويُوشِكُ أنْ تَكونوا في يَومِ حِسابٍ لَيس فيهِ عَملٌ.
Truly right now you live the day of action with no accounting therein, and very soon you will live the day of accounting with no action therein
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
A`alam al-Din, no. 345; Mizan ul Hikmah, page No. 68
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الحِسابُ قَبلَ العِقابِ ، الثَّوابُ بَعدَ الحِسابِ.
Accountability [for one’s actions] will come before the punishment, and the reward will come after the account
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 380; Mizan ul Hikmah, page No. 68
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : حاسِبوا أنْفُسَكُم قَبلَ أنْ تُحاسَبوا ، وزِنوها قَبلَ أنْ تُوزَنوا، وتَجَهَّزوا للعَرْضِ الأكْبَرِ.
Take account of your selves before you are held to account, and evaluate them before you are held for evaluation, and prepare yourselves for the Greatest Exposure
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 70, p. 73, no. 26; Mizan ul Hikmah, page No. 69
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : قَيِّدوا أنْفُسَكُم بالمُحاسَبَةِ، وامْلِكوها بالمُخالَفَةِ.
Restrict your lower selves by holding them accountable and control them by opposing them
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6794; Mizan ul Hikmah, page No. 69
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ) : ابنَ آدمَ ، إنّكَ لا تَزالُ بخَيرٍ ما كانَ لكَ واعِظٌ مِن نَفْسِكَ ، وما كانَتِ المُحاسَبَةُ مِن هَمِّكَ.
O son of Adam! You will continue to thrive as long as you are the admonisher of your self, and as long as accounting for yourself is one of your concerns
Imām `Alī ibn Husayn (a.s.)
Tuhaf al-`Uqoul, no. 280; Mizan ul Hikmah, page No. 69
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ) : لَيس مِنّا مَن لَم يُحاسِبْ نَفْسَهُ في كُلِّ يَومٍ ، فإنْ عَمِلَ خَيراً اسْتَزادَ اللّه‏َ مِنهُ وحَمِدَ اللّه‏َ علَيهِ ، وإنْ عَمِلَ شَيئاً شَرّاً اسْتَغْفَرَ اللّه‏َ وتابَ إلَيهِ.
The one who does not take account of himself every single day is not one of us. And when he performs a good deed, he should ask Allah to enable him to do more, and when he commits an evil deed, he must seek Allah’s forgiveness and repent for it
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Ikhtisas, p. 26; Mizan ul Hikmah, page No. 69
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَن حاسَبَ نفسَهُ وقَفَ على عُيوبِهِ، وأحاطَ بذُنوبِهِ ، واسْتَقالَ الذُّنوبَ ، وأصْلَحَ العُيوبَ.
He who takes account of his soul will understand his defects and know his sins. He will repent for the sins and amend the defects.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8927; Mizan ul Hikmah, page No. 69
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَن حاسبَ نَفْسَهُ رَبِحَ ، ومَن غَفَلَ عَنها خَسِرَ ، ومَن خافَ أمِنَ.
He who takes account of his self profits, he who neglects it is at a loss, and he who fears will be safe
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. 69
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَن حاسَبَ نَفسَهُ سَعِدَ .
He who takes account of his self prospers
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Mustadrak al-Wasa`il, v. 12, p. 154, no. 13761; Mizan ul Hikmah, page No. 70
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : أوَّلُ ما يُسألُ عَنهُ العَبدُ حُبُّنا أهلَ البيتِ .
The first thing that man will be asked about is our love, the people of the Household (ahl al-bayt).
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Uyoun Akhbar al-Reza (AS), v. 2, p. 62, no. 258; Mizan ul Hikmah, page No. 70
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : إنَّ أوَّلَ ما يُسألُ عنهُ العَبدُ إذا وَقفَ بينَ يَديِ اللّه‏ِ جلّ جلالُهُ الصَّلَواتُ المَفْروضاتُ ، وعنِ الزَّكاةِ المَفْروضَةِ، وعنِ الصِّيامِ المَفروضِ، وعنِ الحَجِّ المَفْروضِ، وعَن وَلايَتِنا أهلَ البيتِ، فإنْ أقَرَّ بوَلايَتِنا ثُمَّ ماتَ علَيها قُبِلَتْ مِنهُ صَلاتُهُ وصَومُهُ وزَكاتُهُ وحَجُّهُ .
The first thing that man will be asked about when he stands before Allah, Exalted be His Grandeur, is the obligatory prayers, the obligatory alms-tax (Zakat), the obligatory fasting, the obligatory pilgrimage (Hajj), and our guardianship (wilaya), the people of the household. If he attests to our guardianship and dies believing that, his prayer, fasting, alms and pilgrimage will all be accepted.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Amali al-Saduq, p. 212, no. 10; Mizan ul Hikmah, page No. 70
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : كُلُّ نَعيمٍ مَسؤولٌ عَنهُ يَومَ القِيامَةِ إلّا ما كانَ في سبيلِ اللّه‏ِ تعالى.
Every bounty will be asked about on the Day of Resurrection except for what was [used] in the way of Allah, most High.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 7, p. 261, no. 10; Mizan ul Hikmah, page No. 70
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَن ذَكَرَ اسمَ اللّه‏ِ على الطَّعامِ لَم يُسألْ عن نَعيمِ ذلكَ الطَّعامِ أبداً
Whoever utters the name of Allah on some food that he eats will never be asked [to account for] the bounty of that food.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Amali al-Saduq, p. 246, no. 13; Mizan ul Hikmah, page No. 70
الإمامُ الباقرُ أو الإمامُ الصّادقُ( : ثلاثٌ لا يُسألُ عَنها العَبدُ : خِرْقَةٌ يُواري بهاعَوْرَتَهُ ، أو كِسْرَةٌ يَسُدُّ بها جَوْعَتَهُ، أو بَيتٌ يَكُنُّهُ مِن الحَرِّ والبَرْدِ
There are three things which the servant will not be asked about: the cloth he used to cover his private parts, the piece of bread he used to sate his hunger with, and the house that used to protect him from the heat and the cold.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Nur al-Thaqalayn, v. 5, p. 665, no. 26; Mizan ul Hikmah, page No. 70
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : لا تَزولُ قَدَما عَبدٍ يَومَ القِيامَةِ حتّى يُسألَ عَن أربَعٍ : عَن عُمرِهِ فيما أفْناهُ ، و (عَن) شَبابِهِ فيما أبْلاهُ ، وعَن مالِهِ مِن أينَ اكْتَسَبهُ وفيما أنْفَقَهُ ، وعَن حُبِّنا أهلَ البَيتِ
On the Day of Resurrection, the feet of the servant will not slip until he is asked about four things: his years and how he spent them, his youth and how he wasted it, his wealth, whence he earned it and how he spent it, and our love, the people of the household (ahl al-bayt).
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Khisal, p. 253, no. 125; Mizan ul Hikmah, page No. 71
الإمامُ‏الصّادقُ (عَلَيهِ الّسَلامُ) ـ في قولِهِ تعالى : «لتُسْأَلُنَّ يَومَئذٍ عَنِ النَّعيمِ» ـ : تُسألُ هذهِ الاُمَّةُ عَمّا أنْعَمَ اللّه‏ُ علَيهِم برسولِ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ثُمَّ بأهْلِ بَيْتِهِ (عَلَيهِم الّسَلام) .
You will surely be asked on that day concerning the blessing”, said, ‘This community will be asked about the bounty that Allah bestowed on them in the form of the Messenger of Allah (SAWA), and then his household (AS).
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 7, p. 272, no. 39; Mizan ul Hikmah, page No. 71
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : اقْنَعْ بِما اُوتيتَهُ يَخِفَّ علَيكَ الحِسابُ
Be content with what you have been given and your account will be lighter.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
A`alam al-Din, no. 344; Mizan ul Hikmah, page No. 71
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : حَسِّنْ خُلقَكَ يُخَفِّفِ اللّه‏ُ حِسابَكَ
Improve your temperament, and Allah will lighten your account
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 71, p. 383, no. 20; Mizan ul Hikmah, page No. 71
الإمامُ‏الصّادقُ (عَلَيهِ الّسَلامُ) : إنَّ صِلَةَ الرَّحِمِ تُهَوِّنُ الحِسابَ يَومَ الِقيامَةِ ، ثُمّ قَرأَ : « (الّذينَ) يَصِلونَ ما أمَرَ اللّه‏ُ بهِ أنْ يُوصَلَ ويَخْشَونَ رَبَّهُم ويَخافُونَ سُوءَ الحِسابِ» .
Maintaining relations with one’s kin makes the account easier on the Day of Resurrection. Then he recited [the verse]: “And those who join what Allah has commanded to be joined, and fear their Lord, and are afraid of an adverse reckoning.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 74, p. 102, no. 54; Mizan ul Hikmah, page No. 71
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : والنّاسُ يَومَئذٍ على طَبَقاتٍ ومَنازِلَ، فمِنهُم مَن يُحاسَبُ حِساباً يَسيراً ويَنْقَلِبُ إلى أهْلِهِ مَسْروراً ، ومِنهُمُ الّذينَ يَدخُلونَ الجَنّةَ بغَيرِ حِسابٍ؛ لأ نَّهُم لَم يَتَلَبّسوا مِن أمْرِ الدُّنيا بشَيءٍ ، وإنّما الحِسابُ هُناكَ على مَن تَلَبّسَ بها هاهُنا ، ومِنهُم مَن يُحاسَبُ على النَّقِيرِ والقِطْميرِ ويَصيرُ إلى عَذابِ السَّعيرِ.
The people on that day will be of different classes and stations. Some of them will be given an easy account and return to their people happy. Some of them will enter Paradise without giving an account, for they had nothing to do with matters of the worldly life, for indeed the account there is for those who entangle themselves with them [i.e. worldly affairs] here. And some of them will be asked to account for every speck and spot and will be made to suffer the punishment of the Blaze
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Ihtijaj, v. 1, p. 572, no. 137; Mizan ul Hikmah, page No. 72
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ في قولهِ تعالى : «ويَخافُونَ سُوءَ الحِسابِ» ـ : يُحْسَبُ علَيهِمُ السّيّئاتُ ويُحْسَبُ لَهُمُ الحَسَناتُ، وهُو الاسْتِقْصاءُ.
and they are afraid of an adverse reckoning”[ Qur’an 13:21], said, ‘Their bad deeds will be counted against them and their good deeds will be counted for them, and that is the strict reckoning.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 7, p. 266, no. 26; Mizan ul Hikmah, page No. 72
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) : قالَ رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : كُلُّ مُحاسَبٍ مُعذَّبٌ ، فقالَ لَهُ قائلٌ : يا رسولَ اللّه‏ِ ، فأينَ قولُ اللّه‏ِ عزّوجلّ: «فَسَوْفَ يُحَاسَبُ حِساباً يَسيراً» ؟ قالَ : ذلكَ العَرْضُ ، يَعني التَّصَفُّحَ.
The Prophet (SAWA) said, ‘Every person who stands to give account will suffer chastisement.’ Then someone asked him, ‘O Messenger of Allah! What about Allah’s verse: “he shall soon receive an easy reckoning”?’ He replied, ‘That is the exposition, meaning the display of the pages [of one’s book of deeds]
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Ma`ani al-Akhbar, p. 262, no. 1; Mizan ul Hikmah, page No. 72
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ) : إذا جَمعَ اللّه‏ُ الأوَّلينَ والآخِرينَ يُنادي مُنادٍ : أينَ الصّابِرونَ لِيَدْخُلوا الجَنّةَ جَميعاً بغَيرِ حِسابٍ ... : قالَتِ المَلائكَةُ لَهُم : ـ مَن أنتُم ؟ قالوا : الصّابرونَ . قالوا : وما كانَ صَبْرُكُم ؟ قالوا: صَبَرْنا على طاعَةِ اللّه‏ِ ، وصَبَرْنا عَن مَعصِيَةِ اللّه‏ِ
When Allah will bring together the first and the last of people a caller will call out: ‘Where are the patient ones that they may all enter Paradise without account?’ … The Imam then continued, ‘The angels will ask them, ‘Who are you?’ and they will answer, ‘The patient ones.’ Again they will ask, ‘And what were you patient with?’ They will say, ‘We were patient with acts of obedience to Allah, and we were patient in keeping away from acts of disobedience to Allah.
Imām `Alī ibn Husayn (a.s.)
Bihar al-Anwar, v. 82, p. 138, no. 22; Mizan ul Hikmah, page No. 73
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ) : إذا جَمعَ اللّه‏ُ عزّوجلّ الأوَّلينَ والآخِرينَ، قامَ مُنادٍ فنادى يُسمِعُ النّاسَ فيقولُ : أينَ المُتَحابّونَ في اللّه‏ِ ؟ قالَ : فيَقومُ عُنُقٌ مِن النّاسِ فيُقالُ لَهُم : اذْهَبوا إلى الجَنّةِ بغَيرِ حِسابٍ
When Allah, Mighty and Exalted, will bring together the first and the last of people, a caller will rise and call out so that all people will hear. He will say, ‘Where are those who loved each other for Allah’ sake?’ and a group of people will rise, and they will be told to enter Paradise without accounting.
Imām `Alī ibn Husayn (a.s.)
al-Kafi, v. 2, p. 126, no. 8; Mizan ul Hikmah, page No. 73
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : إذا كانَ يَومُ القِيامَةِ قامَ عُنُقٌ مِن النّاسِ حتّى يَأتوا بابَ الجَنّةِ فيَضْرِبوا بابَ الجَنّةِ ، فيُقالُ لَهُم : مَن أنتُم ؟ فيقولونَ : نحنُ الفُقَراءُ ، فيقالُ لَهُم : أقَبْلَ الحِسابِ؟! فيقولونَ : ما أعْطَيْتُمونا شَيئاً تُحاسِبونا علَيهِ! فيقولُ اللّه‏ُ عزّوجلّ: صَدَقوا ، ادْخُلوا الجَنّةَ
On the Day of Resurrection a group of people will rise; they will come to the gate of Paradise and they will knock at the gate of Paradise. Then they will be asked, ‘Who are you?’ And they will answer, ‘We are the poor.’ They will then be asked, ‘[Have you come] before the Reckoning?!’ And they will answer, ‘You did not give us anything to hold us accountable for!’ Allah, Mighty and Exalted will then say, ‘They speak the truth. Enter Paradise!
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, p. 264, no. 19; Mizan ul Hikmah, page No. 73
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : قالَ رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : إذا نُشِرَتِ الدَّواوينُ ونُصِبَتِ المَوازينُ لم يُنْصَبْ لأهلِ البَلاءِ مِيزانٌ ، ولَم يُنْشَرْ لَهُم دِيوانٌ ، وتلا هذِه الآيةَ : «... إنَّما يُوَفّى الصّابِرونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ »
The Prophet (SAWA) said, ‘When the records are spread out and the scales set up, there will be no scales set up for the people of affliction, nor record spread for them.’ Then he recited this verse: “Indeed the patient will be paid in full their reward without any reckoning…
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Nur al-Thaqalayn, v. 4, p. 481, no. 28; Mizan ul Hikmah, page No. 74
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : إنّ اللّه‏َ عزّوجلّ يُحاسِبُ كُلَّ خَلقٍ إلّا مَن أشْرَكَ باللّه‏ِ ، فإنَّهُ لا يُحاسَبُ يَومَ القِيامَةِ ويُؤْمَرُ بهِ إلى النّارِ
Truly Allah, Mighty and Exalted, will hold all the creatures to account except those who have associated a partner to Allah, for they will not be given the chance to account on the Day of Resurrection and will be ordered straight to the Fire.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Uyoun Akhbar al-Reza (AS), v. 2, p. 34, no. 66; Mizan ul Hikmah, page No. 74
عن رسول اللّه‏ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : سِتّةٌ يَدخُلونَ النّارَ قَبلَ الحِسابِ بسِتَّةٍ. قيلَ : يا رسولَ‏اللّه‏ِ صلّى اللّه‏ُ علَيكَ ، مَن هُم؟ قالَ : الاُمَراءُ بالجَورِ، والعَرَبُ بالعَصَبِيَّةِ ، والدَّهاقينُ بالكِبْرِ ، والتُّجّارُ بالخِيانَةِ ، وأهلُ الرُّسْتاقِ بالجَهالَةِ ، والعُلَماءُ بالحَسدِ
Six [groups] will enter the Fire before any account because of six [reasons].’ He was asked, ‘O Messenger of Allah! May Allah’s blessings be upon you! Who are they?’ He replied, ‘The rulers because of their tyranny, the Arabs because of their prejudice, the landowners because of their arrogance, the merchants because of their treachery, the villagers because of their ignorance, and the scholars because of their jealousy.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 1, p. 127; Mizan ul Hikmah, page No. 74
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : ثَلاثةٌ يُدْخِلُهمُ اللّه‏ُ النّارَ بغَيرِ حِسابٍ ... إمامٌ جائرٌ ، وتاجرٌ كَذوبٌ ، وشَيخٌ زانٍ.
Allah will make three [groups] enter the Fire without any account… an unjust leader, a lying merchant, and an adulterous old man.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Khisal, p. 80, no. 1; Mizan ul Hikmah, page No. 74
الإمامُ الحسنُ (عَلَيهِ الّسَلامُ): المَصائبُ مَفاتيحُ الأجرِ
Afflictions are the keys to reward
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.)
Mizan ul Hikmah, page No. 85
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ لَمّا سُئِلَ عن أشَدِّ المَصائبِ ـ: المُصيبَةُ بِالدِّينِ
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) was once asked what the worst affliction was, to which he replied, ‘To be afflicted with a blow to one’s faith.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Mizan ul Hikmah, page No. 85
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن زَهِدَ في الدنيا هانَت علَيهِ المُصيباتُ
Afflictions are easy for one who is abstemious in this world.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Kanz al-Fawa’ id li al-Karajiki, v. 2, p. 163; Mizan ul Hikmah, page No. 87
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن عَظُمَت عِندَهُ مُصيبَةٌ فَليَذكُرْ مُصيبَتَهُ بي؛ فإنّها سَتَهُونُ علَيهِ
He who finds an affliction too great to bear should think about [the greatness of his affliction resulting from] my passing away from this world, and his own affliction will become easier to bear.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 82, p. 84, no. 26; Mizan ul Hikmah, page No. 86
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أكثِرُوا ذِكرَ المَوتِ، ويومَ خُروجِكُم مِن القُبورِ، وقِيامِكُم بَينَ يَدَيِ اللّه‏ِ عَزَّوجلَّ، تَهُونُ علَيكُمُ المَصائبُ
Increase your remembrance of death, the day that you will rise from your graves, and your standing before Allah, Mighty and Exalted, and your afflictions will become easier to bear.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Khisal, p. 616, no. 10; Mizan ul Hikmah, page No. 86
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ إنّهُ كانَ يقولُ عندَ المُصيبَةِ ـ: الحَمدُ للّه‏ِِ الذي لَم يَجعَلْ مُصِيبَتي في دِيني، والحَمدُ للّه‏ِِ الذي لو شاءَ أن تكونَ مُصيبَتي أعظَمَ مِمّا كانت (كانَت)، والحَمدُ للّه‏ِِ على الأمرِ الذي شاءَ أن يكونَ وكانَ
All praise is due to Allah, Who did not afflict me in my faith, and all praise is due to Allah Who, if He had willed for my affliction to be greater than it is could have made it so, and all praise is due to Allah for the command that He willed to be and it is.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 78, p. 268, no. 183; Mizan ul Hikmah, page No. 86
رسولُ اللهِ (عَلَيهِ الّسَلامُ): إنّ المَيِّتَ إذا ماتَ بَعَثَ اللّه‏ُ مَلَكاً إلى أوجَعِ أهلِهِ، فَمَسَحَ على قَلبِهِ فَأنساهُ لَوعَةَ الحُزنِ، ولولا ذلكَ لَم تَعمُرِ الدنيا
Verily when someone dies, Allah sends an angel to the most grieved member of his family, who strokes his heart and makes him forget the agony of grief, and if it were not for this, the world would never again thrive.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 3, p. 227, no. 1; Mizan ul Hikmah, page No. 87
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن شَمِتَ بمُصيبَةٍ نَزَلَت بأخِيهِ لَم يَخرُجْ مِن الدنيا حتّى يُفتَتَنَ
Whoever gloats over an affliction that has befallen his fellow brother does not leave this world until he is tried similarly
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 359, no. 1; Mizan ul Hikmah, page No. 87
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : لا تُجْمَعُ الخَمرُ والإيمانُ في جَوفِ أو قَلبِ رجُلٍ أبداً
Alcohol and faith will never be together in the breast or heart of a man.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 79, p. 152, no. 64; Mizan ul Hikmah, page No. 91
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مُدْمِنُ الخَمرِ يَلْقى اللّه‏َ عزّوجلّ حِينَ يَلْقاهُ كعابِدِ وَثَنٍ
When the alcoholic one meets Allah, Mighty and Exalted, he will meet him as an idol worshipper.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Khisal, p. 632, no. 10; Mizan ul Hikmah, page No. 92
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَن شَرِبَ المُسْكِرَ لَم تُقْبَلْ صَلاتُهُ أربَعينَ يَوما ولَيلَةً
The one who drinks an intoxicant, his prayers will not be accepted for forty days and nights.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Khisal, p. 632, no. 10; Mizan ul Hikmah, page No. 92
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : اللّه‏ُ مَعْناهُ المَعْبُودُ الّذِي يَأْلَهُ فِيْهِ الْخَلْقُ وَيُؤْلَهُ إلَيْهِ ، وَاللّه‏ُ هُوَ المَسْتُورُ عَنْ دَرْكِ الأبْصَارِ ، المَحْجُوبُ عَنِ الأوْهَامِ وَالخَطَرَاتِ
Allah means the worshipped one, by Whom people are bewildered, and to Whom they are submissive. Allah is the One veiled from the grasp of sights, and the One hidden from imagination and contemplation.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Tawhid, p. 89, no. 2; Mizan ul Hikmah, page No. 94
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ في تفسير قوله : اللّه‏ ـ : هُوَ الّذي يَتَألَّهُ إليهِ عِندَ الحَوائِجِ وَ الشَّدائِدِ كُلُّ مَخلوقٍ عِندَ انقِطاعِ الرَّجاءِ مِن جَميعِ مَن هُوَ دونَهُ ، وتَقَطُّعِ الأسبابِ مِن كُلِّ مَن سِواهُ
Allah is the greatest name from among the names of God, Mighty and Exalted, and it is the name that cannot be used to name anyone but Allah, and no creature has ever been named with it
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Tawhid, p. 231, no. 5; Mizan ul Hikmah, page No. 94
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) : اللّه‏ُ مَعْنَاهُ المَعْبُودُ الّذِي ألِهَ الخَلْقُ عَنْ دَرْكِ مَاهِيَّتِهِ والإحَاطَةِ بِكَيْفِيَّتِهِ
Allah means the One who is worshipped and by Whom people are too bewildered to comprehend His essence and to fathom His identity.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Tawhid, p. 89, no. 2; Mizan ul Hikmah, page No. 94
الإمامُ الكاظم (عَلَيهِ الّسَلامُ) ـ في مَعنَى اللّه‏ ـ : اِستَولى عَلى ما دَقَّ وجَلَّ
In the name of Allah, Mighty and Exalted, is the attestation to His Lordship and His Oneness
Imām Alī ibn Mūsā al-Rezā (a.s.)
Uyoun Akhbar al-Reza (AS), v. 2, p. 93, no. 1; Mizan ul Hikmah, page No. 94
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ) : إنَّ في تَسمِيَةِ اللّه‏ِ عزّ وجلّ الإِقرارُ بِرُبوبِيَّتِهِ وتَوحيدِهِ
Allah is the One \to Whom every creature resorts when he is in need or in hardship, when there is no hope in anyone but Him.
Imām Hasan al-‘Askarī (a.s.)
Bihar al-Anwar, v. 3, p. 41, no. 16; Mizan ul Hikmah, page No. 94
رُويَ أنّ موسى (عَلَيهِ الّسَلامُ) قالَ: يا رَبِّ ، دُلَّني على عَمَلٍ إذا أنا عَمِلتُهُ نِلتُ بهِ رِضاكَ . فَأوحَى اللّه‏ُ إلَيهِ: يابنَ عِمرانَ ، إنّ رِضايَ في كُرهِكَ ولَن تُطِيقَ ذلكَ ... فَخَرَّ موسى (عَلَيهِ الّسَلامُ) ساجِداً باكِياً فقالَ: يا رَبِّ ، خَصَصتَنِي بالكَلامِ ، ولَم تُكَلِّمْ بَشَراً قَبلِي ، ولَم تَدُلَّني على عَمَلٍ أنَالُ بهِ رِضاكَ ! فَأوحَى اللّه‏ُ إلَيهِ: إنّ رِضاي في رِضاكَ بِقَضائي
Prophet Moses (as) addressed Allah, saying, 'My Lord, guide me to an action the performance of which will earn me Your good pleasure.’ So Allah revealed to him, 'O son of Amran, verily My pleasure lies in that which you will be averse to and you will not be able to endure it.’ So Moses fell prostrate, weeping and cried out, 'My Lord! You have selected me to speak to when You have not spoken to any before me, and yet You do not guide me to that action by which I may earn Your pleasure!’ So Allah revealed to him, 'Verily My pleasure lies in your pleasure with whatever I decree.
Prophet Musa (a.s.)
Bihar al-Anwar, v. 82, p. 143, no. 17; Mizan ul Hikmah, page No. 95
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ثلاثٌ يُبلِغْنَ بالعَبدِ رِضوانَ اللّه‏ِ: كَثرَةُ الاستِغفارِ ، وخَفْضُ الجانِبِ ، وكَثرَةُ الصَّدَقَةِ
Three things enable a servant to attain Allah's pleasure: persistence in seeking forgiveness, affability towards people, and frequent giving of charity.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 81, no. 74; Mizan ul Hikmah, page No. 95
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن أسخَطَ بَدَنَهُ أرضى رَبَّهُ ، ومَن لَم يُسخِطْ بَدَنَهُ عَصى رَبَّهُ
He who dissatisfies his body earns Allah's pleasure, and he who is not willing to dissatisfy his body defies Allah.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 70, p. 312, no. 11; Mizan ul Hikmah, page No. 95
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أوصاكُم بالتَّقوى ، وجَعَلَها مُنتَهى رِضاهُ وحاجَتَهُ مِن خَلقِهِ
He [Allah] has advised you to be Godwary in all things, and has made it the height of His good pleasure and His sole requirement from His creatures.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 183; Mizan ul Hikmah, page No. 95
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): رِضا اللّه‏ِ سبحانَهُ مَقرونٌ بطاعَتِهِ
Allah's pleasure is linked to His obedience.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5410; Mizan ul Hikmah, page No. 96
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): إنَّ أرضاكُم عِندَ اللّه‏ِ أسبَغُكُم على عِيالِهِ
Verily the one who Allah is most pleased with from among you is the one who is the most generous towards his own dependents.
Imām `Alī ibn Husayn (a.s.)
Bihar al-Anwar, v. 78, p. 136, no. 13; Mizan ul Hikmah, page No. 96
رُويَ أنّ موسى (عَلَيهِ الّسَلامُ) قالَ: يا رَبِّ أخبِرْني عن آيَةِ رِضاكَ عن عَبدِكَ ، فَأوحَى اللّه‏ُ تعالى إلَيهِ: إذا رَأيتَني اُهَيِّئُ عبدِي لطاعَتِي وأصرِفُهُ عن مَعصِيَتي ، فذلكَ آيَةُ رِضايَ
O My Lord, what is a sign of Your pleasure with a servant of Yours?' So Allah revealed to him, saying, 'When you see Me preparing My servant for My obedience and averting him from My disobedience, [know that] it is a sign of My pleasure.
Prophet Musa (a.s.)
Bihar al-Anwar, v. 70, p. 26, no. 29; Mizan ul Hikmah, page No. 96
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): علامَةُ رِضا اللّه‏ِ سبحانَهُ عن العَبدِ ، رِضاهُ بما قَضَى بهِ سبحانَهُ لَهُ وعلَيهِ
The sign of Allah's pleasure with His servant is the satisfaction found in the servant himself with all that Allah decrees, be it in his favour or not.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6344; Mizan ul Hikmah, page No. 96
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ فيما كَتَبَ إلى محمّدِ بنِ أبي بكرٍ ـ: إنِ استَطَعتَ أن لاتُسخِطَ رَبَّكَ برِضا أحَدٍ مِن خَلقِهِ فَافعَلْ؛ فإنَّ في اللّه‏ِ عزّوجلّ خَلَفا مِن غَيرِهِ ، ولَيسَ في شيءٍ سِواهُ خَلَفٌ مِنهُ
Try to the best of your ability not to displease your Lord by pleasing any of His creatures, for verily Allah can easily substitute a servant for another, but the servant has recourse to no other substitute for Allah.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Amali al-Tusi, p. 29, no. 31; Mizan ul Hikmah, page No. 96
الإمامُ الحسينُ (عَلَيهِ الّسَلامُ): مَن طَلَبَ رِضا اللّه‏ِ بِسَخَطِ الناسِ كَفاهُ اللّه‏ُ اُمُورَ الناسِ ، ومَن طَلَبَ رِضا الناسِ بِسَخَطِ اللّه‏ِ، وَكَلَهُ اللّه‏ُ إلى النّاسِ
He who seeks to please Allah at the expense of displeasing people, Allah suffices him in everything including his affairs with people. But the one who seeks to please people at the expense of Allah's displeasure, Allah relegates him to those very people.
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 71, p. 208, no. 17; Mizan ul Hikmah, page No. 97
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إذا ازْدَحَمَ الجَوابُ خَفِيَ الصَّوابُ
Where there are several answers, the correct one will remain hidden.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 243; Mizan ul Hikmah, page No. 110
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : رُبَّما اُرتِجَ على الفَصيحِ الجَوابُ
Sometimes even the eloquent fails to come up with an answer.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5378; Mizan ul Hikmah, page No. 110
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَن أسْرَعَ في الجَوابِ لَم يُدرِكِ الصَّوابَ
He who rushes to give answers will not perceive the truth.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8640; Mizan ul Hikmah, page No. 110
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مِن بُرهـانِ الفَضـلِ صائبُ‏ الجَـوابِ
One of the proofs of virtue is giving correct answers.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9417; Mizan ul Hikmah, page No. 110
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : دَعِ الحِدَّةَ وتَفَكَّرْ في الحُجَّةِ وتَحفَّظْ مِن الخَطَلِ، تأمَنِ الزَّلَلَ
Leave sharpness and reflect instead on the argument, and avoid idle talk in order to be safe from error
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5136; Mizan ul Hikmah, page No. 110
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إذا حَلُمْتَ عنِ الجاهِلِ فَقَد أوْسَعْتَهُ جَواباً
If you remain clement with the ignorant, you give him indeed an adequate answer.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4104; Mizan ul Hikmah, page No. 110
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : رُبَّ كلامٍ جَوابُهُ السُّكوتُ
Many a speech is answered by silence.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5303; Mizan ul Hikmah, page No. 110
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : إنّ مَن أجابَ في كلِّ مايُسْألُ عَنهُ لَمَجنونٌ
He who answers regarding all that is asked is mad.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Ma`ani al-Akhbar, p. 238, no. 2; Mizan ul Hikmah, page No. 110
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ في قولِه تعالى: «وجَعَلَني مُبارَكا أيْنَما كُنتُ» ـ: نَفّاعاً.
He has made me blessed, wherever I may be”, said, ‘[Blessed means] very beneficial [to others].
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 165, no. 11; Mizan ul Hikmah, page No. 145
رَسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ البَرَكَةَ فِي التِّجارَةِ
Blessing consists of ten parts: nine parts are contained in trade [i.e. working to earn one’s living] and the tenth part lies in endurance.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 103, p. 5, no. 13; Mizan ul Hikmah, page No. 145
رَسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أرْبَعٌ لا تَدخُلُ بَيتاً واحدةٌ مِنهُنَّ إلّا خَرِبَ ولَم يَعْمُرْ بالبَرَكةِ: الخِيانةُ، والسَّرِقةُ، وشُربُ الخمرِ، والزِّنا
Four things, of which even if only one enters a house, it will destroy it such that it will never again be able to flourish through blessing: betrayal, theft, wine-drinking, and adultery.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 79, p. 19, no. 4; Mizan ul Hikmah, page No. 146
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): بالعَدلِ تَتَضاعَفُ البَرَكاتُ
Blessings are multiplied with justice.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4211; Mizan ul Hikmah, page No. 146
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إذا ظَهَرتِ الجِناياتُ ارْتَفَعتِ البَرَكاتُ.
When crimes prevail, blessings are lifted away.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4030; Mizan ul Hikmah, page No. 146
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): يُغْفَرُ للمؤذّنِ مَدُّ صَوتِهِ وبَصَرِهِ، ويُصدِّقُهُ كلُّ رطْبٍ ويابِسٍ، وله مِن كُلِّ مَن يُصلّي بأذانِه حَسَنةٌ
The caller to prayer is forgiven for raising his voice and his eyes; every wet and dry thing testifies to his credibility; and he receives a reward for everyone that prays in response to his call.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 84, p. 104, no. 2; Mizan ul Hikmah, page No. 166
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : لِيؤذّنْ لَكُم أفصحُكُمْ ، وَلْيؤمّكُمْ أفقهُكُم
Let the most eloquent from among you call for the prayer, and the most knowledgeable from among you lead the prayer.
Imām Alī ibn Mūsā al-Rezā (a.s.)
Da`aim al-Islam, v. 1, p. 147; Mizan ul Hikmah, page No. 166
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : يا عليُّ ، إذا وُلِدَ لكَ غُلامٌ أو جاريةٌ فأذِّنْ في اُذنِه اليُمنى وأقِمْ في اليُسرى ؛ فإنّه لا يَضُرُّهُ الشّيطانُ أبداً
O Ali! When a son or daughter is born to you, recite the adhan in his [or her] right ear and the iqÁma in the left ear; then Satan will never harm him [or her].’
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tuhaf al-`Uqoul, no. 13; Mizan ul Hikmah, page No. 167
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : مَن ساءَ خُلُقُه فأَذِّنوا في اُذنِهِ
He whose manners deviate, recite the adhan in his ear.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 104, p. 122, no. 61; Mizan ul Hikmah, page No. 167
رسولُ‏اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : كادَ الحَليمُ أنْ يَكونَ نَبِيّاً
The clement person is almost a prophet.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 43, p. 70, no. 61; Mizan ul Hikmah, page No. 187
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الحِلمُ تَمامُ العَقلِ
Clemency is the completion of the intellect.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, v. 1055; Mizan ul Hikmah, page No. 187
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الحِلمُ نِظامُ أمْرِ الْمُؤْمِنِ
Clemency arranges the affair of the believer.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1420; Mizan ul Hikmah, page No. 188
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : جَمالُ الرّجُلِ حِلمُهُ
The beauty of a man is his clemency.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4718; Mizan ul Hikmah, page No. 188
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إنْ لَم تَكُن حَليما فَتَحَلَّمْ ؛ فإنَّهُ قَلَّ مَن تَشبَّهَ بقَومٍ إلّا أوْشَكَ أنْ يكونَ مِنهُم
If you are not of the clement ones then feign clemency for verily few people who imitate a group fail to become one of them.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 207; Mizan ul Hikmah, page No. 188
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الحَليمُ مَنِ‏احْتَمَلَ إخوانَهُ
The clement one is he who tolerates his brother.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1111; Mizan ul Hikmah, page No. 188
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ) : لا يَكونُ الرّجُلُ عابِداً حتّى يكونَ حَليماً
A man cannot be a worshipper until he is clement.
Imām Alī ibn Mūsā al-Rezā (a.s.)
al-Kafi, v. 2, p. 111, no. 1; Mizan ul Hikmah, page No. 188
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : بِوُفورِ العقلِ يَتَوفّرُ الحِلمُ
With the profusion of the intellect, clemency flourishes.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4274; Mizan ul Hikmah, page No. 188
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : علَيكَ بالحِلمِ ؛ فإنّهُ ثمَرَةُ العِلمِ
Incumbent upon you is clemency for verily it is the fruit of knowledge.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6084; Mizan ul Hikmah, page No. 188
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الحِلمُ والأناةُ تَوْأمانِ يُنْتِجُهما عُلُوُّ الهِمَّةِ
Clemency and forbearance are two twins that produce great resolution.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 460; Mizan ul Hikmah, page No. 189
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَن حَلُمَ سادَ
One who is clement has the upper hand.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 77, p. 208, no. 1; Mizan ul Hikmah, page No. 190
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَن حَلُمَ عن عَدُوِّهِ ظَفِرَ بهِ
One who is clement with his enemy is victorious.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Kanz al-Fawa’ id li al-Karajiki, v. 1, p. 319; Mizan ul Hikmah, page No. 190
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إنّ أوّلَ عِوَضِ الحَليمِ مِن خَصْلَتِهِ ، أنّ الناسَ أعْوانُهُ على الجاهِلِ
Verily the first recompense from the qualities of the clement person is that the people will assist him against the ignorant one.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Jami`a al-Akhbar, p. 319, no. 897; Mizan ul Hikmah, page No. 190
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الحِلمُ عِندَ شِدَّةِ الغَضَبِ يُؤمِنُ غَضَبَ الجَبّارِ
Clemency in the midst of severe anger will protect one from the anger of the Almighty.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1776; Mizan ul Hikmah, page No. 190
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : كفى بالحِلمِ ناصِراً
Clemency suffices as a helper.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 112, no. 6; Mizan ul Hikmah, page No. 190
الإمامُ الحسنُ (عَلَيهِ الّسَلامُ) ـ وقد سُئلَ عنِ الحِلْمِ ـ : كَظْمُ الغَيظِ ومِلْكُ النَّفْسِ
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.) when asked about clemency, said, ‘[It is] suppressing one’s anger and controlling oneself.’
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 102, no. 7402; Mizan ul Hikmah, page No. 190
لقمانُ (عَلَيهِ الّسَلامُ) : لا يُعْرَفُ الحَليمُ إلّا عِندَ الغَضَبِ
The clement person is unknown until he is angered.
Luqman Al Hakeem (a.s.)
Bihar al-Anwar, v. 74, p. 178, no. 21; Mizan ul Hikmah, page No. 191
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ لمّا سُئلَ عن أحلَمِ النّاسِ ـ : الّذي لا يَغْضَبُ
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) when asked about the most clement person, said, ‘The one who does not become enraged.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Amali al-Saduq, p. 322, no. 4; Mizan ul Hikmah, page No. 191
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ) : إنّهُ لَيُعْجِبُني الرّجُلُ أنْ يُدرِكَهُ حِلمُهُ عِندَ غَضَبِهِ
The man who finds his clemency in the midst of his anger amazes me.
Imām `Alī ibn Husayn (a.s.)
al-Kafi, v. 2, p. 112, no. 3; Mizan ul Hikmah, page No. 191
بحار الأنوار عن حَبّة العُرَنيِّ : سَمِعْتُ عليّاً (عَلَيهِ الّسَلامُ) ذاتَ يَومٍ يَحْلِفُ : والّذي خَلقَ السّماءَ مِن دُخَانٍ وماءٍ
Habbat al-`AUrani said, ‘One day I heard Ali (AS) take an oath saying, ‘By the One who created the sky from smoke and water’.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 58, p. 104, no. 35; Mizan ul Hikmah, page No. 232
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ وقد سئلَ عَن أوَّلِ ما خَلقَ اللّه‏ُ ـ : خَلقَ النُّورَ
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) when asked about what Allah first created, said, ‘He created light.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 57, p. 73, no. 49; Mizan ul Hikmah, page No. 233
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) : أوَّلُ شَيءٍ خَلقَهُ مِن خَلْقِهِ الشّيءُ الّذي جَميعُ الأشياءِ مِنهُ ، وهُو الماءُ
The first thing that He created from His creation was the substance that all things come from, and that is water.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Tawhid, p. 68, no. 20; Mizan ul Hikmah, page No. 233
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : لَم يَخْلُقِ الأشياءَ مِن اُصولٍ أزَليَّةٍ ، ولا مِن أوائلَ أبَدِيَّةٍ ، بَل خَلقَ ما خَلقَ فأقامَ حَدَّهُ ، وصَوّرَ ما صَوّرَ فأحْسَنَ صُورَتَهُ
He did not create things from eternal matter nor after ever-existing models, rather He created whatever He created and fixed limits to them and He shaped whatever He shaped and gave them the best form.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 163; Mizan ul Hikmah, page No. 233
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) : إنَّ اللّه‏َ تباركَ وتعالى ... خَلقَ الأشياءَ لا مِن شَيءٍ ، ومَن زَعَمَ أنَّ اللّه‏َ تعالى خَلقَ الأشياءَ مِن شَيءٍ فَقد كَفرَ
Verily Allah, Blessed and most High…created things not from a thing and whoever claims that Allah, most High, created things from something has indeed disbelieved
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Ellal al-Shara’ie, p. 207, no. 81; Mizan ul Hikmah, page No. 233
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : سُبحانَكَ ما أعْظَمَ ما نَرى مِن خَلْقِكَ ! وما أصْغَرَ كُلَّ عَظيمةٍ في جَنْبِ قُدْرَتِكَ ! وما أهْوَلَ ما نَرى مِن مَلَكوتِكَ ! وما أحْقَرَ ذلكَ فيما غابَ عَنّا مِن سُلطانِكَ ! وما أسْبَغَ نِعَمَكَ في الدُّنيا ! وما أصْغَرَها في نِعَمِ الآخِرَةِ!
Glory be to you! How great is Your creation that we see! But how small is every greatness when compared to Your power! How awe-striking is what we see from Your kingdom! But how low this is when compared to what is hidden from us by Your authority.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 109; Mizan ul Hikmah, page No. 234
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) : لَعلّكَ تَرى أنَّ اللّه‏َ إنّما خَلقَ هذا العالَمَ الواحِدَ ، وتَرى أنَّ اللّه‏َ لَم يَخْلُقْ بَشَرا غَيرَكُم ! بلى واللّه‏ِ ، لَقد خَلقَ اللّه‏ُ ألفَ ألفِ عالَمٍ ، وألْفَ ألفِ آدمَ ، أنتَ في آخِرِ تِلكَ العوالِمِ واُولئكَ الآدَمِيّينَ
Perhaps you think that Allah has only created this single world, and you think that Allah has not created anyone other than yourselves! Nay by Allah, verily Allah has created a million worlds and a million Adams and you are in the last of these worlds and of the last Adams.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Mizan ul Hikmah, page No. 234
قال الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) لعبدِ الكريمِ بنِ أبي العَوْجاءِ وهُو مُنْكِرٌ للمَبدَاَء والمَعادِ ـ : إنْ يَكُنِ الأمُر كما تَقولُ ـ ولَيس كما تَقولُ ـ نَجَوْنا ونَجَوْتَ، و إنْ يَكُنِ الأمرُ كما نَقولُ ـ وهُو كما نَقولُ ـ نَجَوْنا وهَلَكْتَ. فأقْبَلَ عبدُالكريمِ على مَن مَعهُ فقالَ: وَجَدتُ فيقَلبي حَزازَةً فَرُدّوني ، فَرَدُّوهُ وماتَ
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) said to `Abd al-Karim b. Abel `Awja who was a denier of the origin and the end [resurrection], ‘If the matter is as you say [i.e. denial], which of course it is not, then both of us will be saved, however if the matter is as we say, which is of course the truth, then we will be saved and you will be destroyed.’ Then `Abd al-Karim turned to his disciples and said, ‘I have found anguish and anxiety in my heart, take me from here’, so they took him and he died thereafter.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Tawhid, p. 298, no. 6; Mizan ul Hikmah, page No. 234
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : كُلُّ مَوْلودٍ يُولَدُ على الفِطرَةِ ، يَعني على المَعْرِفَةِ بأنّ اللّه‏َ عزّوجلّ خالِقُهُ ، فذلكَ قَولُهُ : «ولَئنْ سَألْتَهُم مَن خَلَقَ السّماواتِ والأرضَ لَيَقُولُنَّ اللّه‏ُ»
Every newborn is born upon the origination (fitra) of Allah, meaning [born] with inner knowledge that affirms that Allah is his Creator and this is the meaning of His words, “If you ask them, ‘Who created the heavens and the earth?’ they will surely say, ‘Allah’.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Tawhid, p. 331, no. 9; Mizan ul Hikmah, page No. 235
الإمامُ العسكريُّ (عَلَيهِ الّسَلامُ) ـ في تفسيرِ البَسْملَةِ ـ : اللّه‏ُ هُو الّذي يَتألَّهُ إلَيهِ عِندَ الحَوائجِ والشَّدائدِ كُلُّ مَخْلوقٍ عِندَ انْقِطاعِ الرَّجاءِ مِن كُلِّ مَن هُوَ دُونَهُ ، وتَقَطُّعِ الأسْبابِ مِن جَميعِ مَن سِواهُ
Allah is the one whom all creation deify when they are in need or in difficulty or when all their hopes have been severed from all except Him, and when their means of attainment have been cut off from all except Him.
Imām Hasan al-‘Askarī (a.s.)
al-Tawhid, p. 231, no. 5; Mizan ul Hikmah, page No. 235
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) ـ وقد سألَهُ رجُلٌ مِن عُلَماءِ أهلِ الشّامِ : ... فالشَّيْءُ خَلقَهُ مِن شَيْءٍ أو مِن لا شَيءٍ ؟ ـ : خَلقَ الشَّيْءَ لا مِن شَيْءٍ كانَ قَبلَهُ . ولَو خَلقَ الشَّيْءَ مِن شَيْءٍ ، إذا لَم يَكُنْ لَهُ انْقِطاعٌ أبداً ، ولَم يَزَلِ اللّه‏ُ إذا ومَعهُ شَيْءٌ ، ولكنْ كانَ اللّه‏ُ ولا شَيْءَ مَعهُ
He created a thing whereby nothing existed before it. Were He to have created from something then there would be infinite regress and there would always have been something existing alongside Allah when in actual fact Allah existed when nothing else was in existence.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Tawhid, p. 66, no. 20; Mizan ul Hikmah, page No. 235
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لمّا سألَهُ أبو شاكرٍ الدَّيْصانيُّ : ما الدّليلُ على أنّ لكَ صانِعاً ؟ ـ : وَجَدتُ نَفْسي لا تَخْلو مِن إحْدى جِهَتَينِ : إمّا أنْ أكون صَنَعْتُها أنا أو صَنَعَها غَيري ؛ فإن كنتُ صَنَعتُها أنا فلا أخْلو مِن أحدِ مَعْنَيَينِ ، إمّا أنْ أكونَ صَنَعتُها وكانتْ مَوجودَةً أو صَنَعْتُها وكانتْ مَعْدومَةً ، فإنْ كنتُ صَنَعْتُها وكانتْ مَوجودةً فَقَدِ اسْتَغْنَتْ بوجودِها عن صَنْعَتِها ، و إن كانتْ مَعْدومَةً فإنّكَ تَعلمُ أنّ المَعْدومَ لا يُحْدِثُ شَيئاً ، فقد ثَبَتَ المَعنى الثّالثُ أنّ لي صانِعاً وهُو اللّه‏ُ رَبُّ العالَمِينَ ، فقامَ وما أحارَ جَواباً
I found within myself that there can only be one of two possibilities, that either I created everything myself or that someone other than me created, so if I created, then that can only mean one of two possibilities, either I created and that thing was in existence beforehand or I created it from non-existence, so if I created and that thing was already in existence beforehand then it is free of any need to be created by the fact that it already exists. If the thing was in non-existence then surely you know that non-existence cannot bring about anything into existence. Thus, the third meaning affirms that I have a creator and He is Allah, the Lord of the Worlds.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Tawhid, p. 290, no. 10; Mizan ul Hikmah, page No. 236
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ كانَ كثيرا ما يقولُ إذا فَرَغَ مِن صَلاة اللّيلِ ـ : أشهَدُ أنّ السّماواتِ والأرضَ وما بَينَهُما آياتٌ تَدُلُّ علَيكَ ، وشَواهِدُ تَشْهدُ بما إلَيهِ دَعَوتَ . كلُّ ما يُؤدِّي عنكَ الحُجَّةَ ويَشْهدُ لكَ بالرُّبوبيّةِ مَوْسومٌ بآثارِ نِعْمَتِكَ ، ومَعالِمِ تَدبيرِكَ
It is narrated in Sharh Nahj al-Balagha that Imam Ali (AS) used to frequently say once he had completed his night prayers, ‘I bear witness that the heavens and the earth and what is between them are signs that indicate to You and they bear witness to what You have called us towards. Everything that is a proof for You and demonstrates your Lordship carries the effects of Your bounties and the marks of Your administration and management.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 20, p. 255; Mizan ul Hikmah, page No. 236
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : أيُّها المَخْلوقُ السَّويُّ ، والمُنْشَأُ المَرْعِيُّ ، في ظُلُماتِ الأرْحامِ ومُضاعَفاتِ الأستارِ ، بُدِئْتَ مِن سُلالَةٍ مِن طِينٍ ، ووُضِعتَ في قَرارٍ مَكينٍ ، إلى قَدَرٍ مَعلومٍ وأَجل ٍ مَقْسومٍ ، تَمُورُ في بَطنِ اُمِّكَ جَنينا ، لا تُحيرُ دُعاءً ، ولا تَسمَعُ نِداءً، ثُمّ أُخْرِجْتَ مِن مَقَرِّكَ إلى دارٍ لَم تَشْهَدْها ، ولَم تَعرِفْ سُبُلَ مَنافِعِها ، فمَن هَداكَ لاجْتِرارِ الغِذاءِ مِن ثَدْيِ اُمِّكَ ، وعَرّفَكَ عِند الحاجَةِ مواضِع طَلَبِكَ و إرادَتِكَ؟
O creature that has been equitably created and that has been nurtured and looked after in the darkness of wombs with multiple veils, you were originated from an extract of clay…then you were taken out of your abode to another place you had not seen, and you did not know the means of acquiring its benefits, so who guided you to attain your sustenance from the breast of your mother and who taught you the location of what you required or wanted?
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 163; Mizan ul Hikmah, page No. 236
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) ـ في قولـهِ تعالـى : «ومَن كانَ في هذهِ أعْمى فهُوَ في الآخِرَةِ أعْمى» ـ : فمَن لَم يَدُلَّهُ خَلقُ السّماواتِ والأرضِ واخْتِلافُ اللّيلِ والنّهارِ ، ودَوَرانُ الفَلَكِ بالشَّمسِ والقَمرِ ، والآياتُ العَجيباتُ على أنّ وَراءَ ذلكَ أمرا هُو أعْظَمُ مِنهُ ، «فهُو في الآخِرَةِ أعمى» . قالَ : فهُو عمّا لَم يُعايِنْ أعْمى وأضَلُّ سبيلاً
Imām Muhammad ibn ‘Alī al-Baqir (a.s.) said with regards to the following verse of Allah – most High– “But whoever has been blind in this [world], will be blind in the Hereafter”, said, ‘Whoever does not see that there is a great creator behind the creation of the heavens and the earth, the alternating night and day, the orbits of the sun and the moon and all the other wondrous signs “will be blind in the Hereafter.”’ He (AS) then said, ‘This means he is blind to what he did not witness and (even) more astray from the (right) way.’
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 3, p. 28, no. 2; Mizan ul Hikmah, page No. 237
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : لَو رَأيتَ فَرْداً مِن مِصْراعَيْنِ فيه كَلّوبٌ ، أكنتَ تَتَوهّمُ أ نَّهُ جُعِلَ كذلكَ بلا مَعنى ؟ بَلْ كُنتَ تَعلمُ ضَرورَةً أنّهُ مَصْنوعٌ يَلْقى فَرداً آخَرَ ، فتُبْرِزُهُ لِيكونَ في اجْتِماعِهِما ضَرْبٌ مِن المَصلَحَةِ ، وهكذا تَجِدُ الذَّكَرَ مِن الحَيوانِ كأنّهُ فَردٌ مِن زَوْجٍ مَهَيّأٌ مِن فَردٍ اُنْثى ، فَيلْتَقيانِ لِما فيهِ مِن دَوامِ النَّسْلِ وبَقائهِ ، فَتَبّاً وخَيْبَةً وتَعْساً لمُنْتَحلي الفَلسَفةِ ، كيفَ عَمِيَتْ قُلوبُهُم عن هذهِ الخِلْقَةِ العَجيبَةِ ، حتّى أنْكروا التّدبيرَ والعَمْدَ فيها ؟!
If you saw a single door [on its own], from what normally comprises a pair [of doors], with a protruding attachment, would you ever imagine that this [single door with a protrusion] was created in such a way without purpose? Rather you would certainly know that it was made in such a way to connect with another part [thus comprising the pair and providing a purpose for the protrusion]. So you would expose the other component in order to unite it [with the first one] and hence reach a useful purpose. In the same way you find a male animal as if he is part of a pair equipped for its female partner, and they unite in order to procreate and preserve [the human race]. So destroyed, defeated and wretched are the claimants of philosophy [Philosophy here denotes the fallacious philosophy of the atheists, not the commonly known philosophy that is used to provide demonstrations and proofs for the Existence of God (ed.)]. How did their hearts get blinded from this wonderful creation so as to deny the organization and purpose in it?’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 3, p. 75; Mizan ul Hikmah, page No. 237
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ للمفضل بن عمر ـ : فَكِّرْ يا مُفَضَّلُ في الأفْعالِ الّتي جُعِلَتْ في الإنْسانِ مِن الطُّعْمِ والنَّومِ ... لَو كانَ إنّما يَصيرُ إلى النَّوم بالتَّفَكُّرِ في حاجَتِهِ إلى راحَةِ البَدَنِ و إجْمامِ قُواهُ كانَ عَسى أنْ يَتَثاقَلَ عَن ذلكَ ، فيَدْمَغهُ حتّى يَنْهَكَ بَدَنُهُ .
Reflect, O Mufazzal, upon the actions that have been designated for mankind such as eating and sleeping… if man were to have to go to sleep while having to think about relaxing his body and reviving his powers, he would probably find it burdensome and turn away [from sleeping], and refuse himself [sleep] till his body would wear out and waste away.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 3, p. 78; Mizan ul Hikmah, page No. 237
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ وقد سُئلَ عنِ الدَّليلِ على إثْباتِ الصّانعِ ـ : ثَلاثةُ أشْياءَ : تَحْويلُ الحالِ ، وضَعْفُ الأرْكانِ ، ونَقْضُ الهِمَّةِ
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) when asked for a proof to affirm the existence of a creator, said, ‘Three things: the changing of states, the weakness of the body’s limbs, and the thwarting of ambition.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 3, p. 55, no. 29; Mizan ul Hikmah, page No. 238
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ وقد سُئلِ : بِما عَرفْتَ ربَّكَ ؟ ـ : بفَسْخِ العَزْمِ ونَقْضِ الهَمِّ ؛ عَزمْتُ ففَسَخَ عَزْمي ، وهَمَمْتُ فنَقَضَ هَمّي
By the cancellation of firm intention and the thwarting of ambition, I made a firm intention and it got cancelled, and I had ambition and it was thwarted.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Tawhid, p. 289, no. 8; Mizan ul Hikmah, page No. 238
الإمامُ‏الصّادقُ (عَلَيهِ الّسَلامُ) ـ في جوابِ قولِ المُفَضَّلِ : يا مَولايَ ، إنّ قَوماً يَزْعُمونَ أنَّ هذا مِن فِعلِ الطَّبيعَةِ ـ : سَلْهُمْ عَن هذهِ الطَّبيعَةِ : أهِيَ شَيْءٌ لَهُ عِلمٌ ‏وقُدرَةٌ على مِثْلِ هذهِ‏ الْأفْعالِ ، أمْ لَيست كذلكَ ؟ فإنْ أوْجَبوا لَها العِلْمَ والُقْدرَةَ فما يَمْنَعُهُم مِن إثْباتِ‏الخالِقِ؟ فإنّ هذهِ صَنْعَتُهُ ، و إنْ زَعَموا أ نّها تَفْعَلُ هذهِ الأفْعالَ بغَيرِ عِلْمٍ ولا عَمْدٍ وكانَ في أفْعالِها ما قَد تَراهُ مِن الصَّوابِ والحِكمَةِ عُلِمَ أنّ هذا الفِعْلَ للخالِقِ الحَكيمِ ، وأنّ الّذي سَمَّوهُ طبيعَةً هُو سُنّةٌ في خَلْقِهِ الجارِيَةُ على ما أجْراها علَيهِ
was asked by Mufazzal, ‘O my master, there is a group of people that claim that this [creation] is the doing of nature [itself]’, the Imam (AS) said, ‘Ask them about this nature, does it have knowledge and power to carry out such actions [as creation] or not? For if they answer that it has knowledge and power, then what is preventing them from acknowledging the existence of a creator? – for verily this is His creation. If they claim that nature does these actions without knowledge or without purpose while having witnessed the exactness and wisdom therein, it is [obviously] known that this is the work of a very wise creator, and what they have called ‘nature’ is the very system running through creation.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 3, p. 67; Mizan ul Hikmah, page No. 238
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): طُوبى لِمَن لَم تَقتُلْهُ قاتِلاتُ الغُرورِ
Blessed be the one whom the assassins of delusion have not killed.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5973; Mizan ul Hikmah, page No. 240
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): سُكرُ الغَفلَةِ والغُرورِ أبعَدُ إفاقَةً مِن سُكرِ الخُمُورِ
The intoxication of heedlessness and delusion are harder to resume consciousness from than the intoxication of wines.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5651; Mizan ul Hikmah, page No. 240
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن غَرَّهُ السَّرابُ تَقَطَّعَت بهِ الأسبابُ
The one whom a mirage deludes is at his wit’ s end.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9224; Mizan ul Hikmah, page No. 241
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): بَينَكُم وبينَ المَوعِظَةِ حِجابٌ مِن الغِرَّةِ
Between you and the moral exhortation is a veil of inadvertency.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, no. 282; Mizan ul Hikmah, page No. 241
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): رُبَّ مَغرورٍ مَفتونٍ يُصبِحُ لاهِياً ضاحِكاً يَأكُلُ ويَشرَبُ، وهو لا يَدرِي لَعلَّهُ قد سَبَقَت لَهُ مِنَ اللّه‏ِ سَخَطَةٌ يَصلى بها نارَ جَهَنَّمَ
Many a deluded and captivated man [by his own desires] awakes in the morning oblivious and joyful, eating and drinking, unaware that perhaps Allah’ s wrath has already befallen him for something and as a result of which he will enter the Fire of Hell.
Imām `Alī ibn Husayn (a.s.)
Tuhaf al-`Uqoul, no. 282; Mizan ul Hikmah, page No. 241
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن وَثِقَ بثلاثَةٍ كانَ مَغروراً: مَن صَدَّقَ بما لا يكونُ، ورَكَنَ إلى مَن لا يَثِقُ بهِ، وطَمِعَ فيما لا يَملِكُ
He who places his trust in three things is indeed deluded he who believes in the impossible, relies on someone who cannot be trusted, and avidly desires that which he does not possess.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Ghurar al-Hikam, no. 319; Mizan ul Hikmah, page No. 241
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): يابنَ مَسعودٍ، لا تَغتَرَّنَّ بِاللّه‏ِ، ولا تَغتَرَّنَّ بصَلاحِكَ وعِلمِكَ وعَمَلِكَ وبِرِّكَ وعبادَتِكَ
O Ibn Mas`aud, do not be under any delusion about Allah, and do not be under any delusion with respect to your righteousness, your knowledge, your deeds, your goodness or your worship.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Makarim al- Akhlaq, v. 2, p. 350, no. 2660; Mizan ul Hikmah, page No. 241
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّ مِن العِصمَةِ إلّا تَغتَرُّوا بِاللّه‏ِ.
Verily part of keeping oneself immune from sins is that you do not delude yourself about Allah.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tuhaf al-`Uqoul, p. 150; Mizan ul Hikmah, page No. 242
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنَّ مِنَ الغِرَّةِ باللّه‏ِ أن يُصِرَّ العَبدُ علَى المَعصيَةِ ويَتَمَنّى علَى اللّه‏ِ المَغفِرَةَ.
Verily being under a delusion about Allah is when the servant persists in committing acts of disobedience and expects Allah to forgive him.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tanbih al-Khawatir, v. 2, p. 72; Mizan ul Hikmah, page No. 242
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كم مِن مُستَدرَجٍ بالإحسانِ إلَيهِ، ومَغرورٍ بِالسَّترِ علَيهِ، ومَفتونٍ بِحُسنِ القَولِ فيهِ!.
Many a person is given respite by Allah simply as a result of His good favour towards him, and many a person is deluded as a result of Allah’ s concealment of his sins, and many a person is captivated by the good things said about him!
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 116; Mizan ul Hikmah, page No. 242
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اِتَّقُوا غُرورَ الدنيا؛فإنّها تَستَرجِعُ أبداً ما خَدَعَت بهِ مِن المَحاسِنِ، وتُزعِجُ المُطمَئنَّ إلَيها والقاطِنَ
Be wary of this world’ s delusion, for verily it always reclaims the charms and attractions with which it deceives people, and it troubles the one who adopts it as a place of tranquillity and a permanent dwelling.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2562; Mizan ul Hikmah, page No. 242
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): سُكونُ النفسِ إلَى الدنيا مِن أعظَمِ الغُرورِ .
The soul’s trust in this world is one of the greatest delusions
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5650; Mizan ul Hikmah, page No. 242
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): غَرَّكَ عِزُّكَ، فَصارَ قُصارُ ذلكَ ذُلَّكَ، فَاخشَ فاحِشَ فِعلِكَ، فَعَلَّكَ بهذا تُهدى
Your own sense of honour has deluded you, such that your resulting slackness has become a source of disgrace for you. So fear the indecent acts that you commit, for perhaps through that you will be guided.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 83, no. 86; Mizan ul Hikmah, page No. 243
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن جَهِلَ اغتَرَّ بنفسِهِ، وكانَ يَومُهُ شَرّاً مِن أمسِهِ
He who is ignorant deludes himself, and his present is consequently worse than his past.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8744; Mizan ul Hikmah, page No. 243
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) : كانوا قَبلَ نُوحٍ اُمّةً واحِدَةً على فِطْرَةِ اللّه‏ِ لا مُهْتَدينَ ولا ضُلّالاً ، فَبعَثَ اللّه‏ُ النَّبِيّينَ
Before Prophet Noah (AS), they [mankind] were a single community upon the fitra [The special origination or innate nature deposited in man by Allah which calls him to his Creator (ed.)] of Allah, neither guided nor in error, thereafter Allah sent the prophets.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Nur al-Thaqalayn, v. 1, p. 209, no. 784; Mizan ul Hikmah, page No. 243
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : والْزَموا السَّوادَ الأعْظَمَ ، فإنَّ يَدَ اللّه‏ِ مَع الجَماعةِ ، و إيّاكُم والفُرْقَةَ ، فإنَّ الشّاذَّ مِن النّاسِ للشَّيطانِ، كما أنّ الشّاذَّ مِن الغَنَمِ للذِّئبِ
Stay with the greater majority, for verily Allah’s hand is with the [larger] group. Beware of separation for verily the deviant amongst you is the victim of Satan just as the deviant amongst the cattle is the victim of a wolf.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 127; Mizan ul Hikmah, page No. 244
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : واللّه‏ِ ، لَأظُنُّ أنَّ هؤلاءِ القَومَ سَيُدالونَ مِنكُم باجْتِماعِهِم على باطِلِهم وتَفَرُّقِكُم عن حقِّكُم.
By Allah, verily I believe that this community of yours will turn around and change, by congregating upon their falsehood and you having to separate through your truth.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 25; Mizan ul Hikmah, page No. 244
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : ما اخْتَلفَتْ دَعْوَتان إلّا كانتْ إحْداهُما ضَلالةً
No sooner do two differing claims arise than one of them is erroneous
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 183; Mizan ul Hikmah, page No. 244
عن عبد المُؤمِن الأنصاريّ : قلت للإمامِ الصّادقِ (عَلَيهِ الّسَلامُ) : إنّ قَوماً رَوَوا أنَّ رسولَ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) قالَ : إنّ اخْتِلافَ اُمَّتي رَحمَةٌ؟ فقالَ : صَدَقوا . قلتُ : إنْ كانَ اخْتِلافُهُم رَحمَةً فاجْتِماعُهُم عَذابٌ ؟ قالَ : لَيس حيثُ ذَهَبْتَ وذَهَبوا ، إنَّما أرادَ قولَ اللّه‏ِ عزّوجلّ: «فلَولا نَفَرَ مِن كُلِّ فِرْقَةٍ مِنْهُمْ طائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ»185 ، فأمَرَهُم أنْ يَنْفِروا إلى رسولِ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ويَخْتَلِفوا إلَيهِ فيَتَعلّموا ثُمَّ يَرْجِعوا إلى قَومِهِم فيُعَلّموهُم ، إنّما أرادَ اخْتِلافَهُم مِن البُلْدانِ ، لا اخْتِلافاً في دِينِ اللّه‏ِ ، إنّما الدِّينُ واحِدٌ
was asked by `Abd al-Mu’min al-Ansari, ‘Verily some people narrated from the Prophet (SAWA) that he said, “The separation of my community is a mercy” and they were truthful, so I ask that if their separation is a mercy then is their congregation a chastisement?’, to which the Imam replied, ‘It is not as you understand it nor as they understood it, actually he meant the saying of Allah, “But why should not there go forth a group from each of their sections…” so He commanded them to go forth to the Prophet (SAWA) and to frequent him and learn from him then to return to their people and teach them, so what is meant is [physical] separation from their cities, not separation or difference with regards to the religion of Allah, for verily the religion of Allah is one.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Ma`ani al-Akhbar, p. 157, no. 1; Mizan ul Hikmah, page No. 244
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : سُئلَ رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) عَن جماعَةِ اُمَّتهِ ، فقالَ : جَماعَةُ اُمَّتي أهلُ الحقِّ و إنْ قَلُّوا
The Prophet (SAWA) was asked about the congregation of his [religious] community, and he said, ‘The congregation of my community are those who are the people of truth even if they are few in number.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Ma`ani al-Akhbar, p. 154, no. 1; Mizan ul Hikmah, page No. 245
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إنَّما أنتُم إخْوانٌ على دِينِ اللّه‏ِ ، ما فَرّقَ بَينَكُم إلّا خُبْثُ السَّرائرِ ، وسُوءُ الضَّمائرِ ، فلا تَوَازَرونَ (تأزِرون) ولا تَنَاصَحونَ ، ولا تَبَاذَلونَ ولا تَوَادّونَ
Verily you are brothers in the religion of Allah, nothing has separated you except ill natures and bad consciences, consequently you do not bear the burdens of each other, nor do you advise each other, nor spend on each other, nor love each other.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 113; Mizan ul Hikmah, page No. 245
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : لَو سَكَتَ الجاهِلُ ما اخْتَلَفَ النّاسُ.
If the ignorant ones had kept silent, men would not have differed.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 81, no. 75; Mizan ul Hikmah, page No. 245
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ) ـ لمّا قيلَ لَهُ: إنّ الحسنَ البصريَّ قالَ: لَيسَ العَجَبُ مِمَّن هَلَكَ كيفَ هَلَكَ وإنّما العَجَبُ مِمّن نَجا كيفَ نَجا ! ـ: أنا أقُولُ: لَيسَ العَجَبُ مِمَّن نَجا كيفَ نَجا ، وأمّا العَجَبُ مِمَّنْ هَلَكَ كَيفَ هَلَكَ مَع سَعَةِ رحمةِ اللّه‏ِ ؟!
It is no small wonder if man is given salvation [on the Day of Resurrection], rather what is a wonder is how he manages to end up in eternal damnation in spite of Allah's all-encompassing mercy.
Imām `Alī ibn Husayn (a.s.)
Bihar al-Anwar, v. 78, p. 153, no. 17; Mizan ul Hikmah, page No. 250
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): تَعَرَّضُوا لِرَحمَةِ اللّه‏ِ بما أمَرَكُم بهِ مِن طاعَتِهِ.
Elicit Allah's mercy through the performance of the acts of obedience that He has commanded you.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 2, p. 120; Mizan ul Hikmah, page No. 250
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): بِذِكرِ اللّه‏ِ تُستَنزَلُ الرحمَةُ.
Allah's remembrance elicits the descent of His mercy.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4209; Mizan ul Hikmah, page No. 250
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): بِبَذلِ الرحمَةِ تُستَنزَلُ الرحمَةُ
Spreading mercy [to others] elicits the descent of Allah's mercy.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4343; Mizan ul Hikmah, page No. 250
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): علَيكَ بِلُزُوم اليَقينِ وتَجَنُّبِ الشَّكِّ ، فلَيسَ للمَرءِ شَيءٌ أهْلَكَ لِدِينِهِ مِن غَلَبَةِ الشَّكِّ على يَقينِهِ
You must adhere to conviction and keep away from doubt, for there is nothing more detrimental to a man’s faith than for doubt to overpower his conviction.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6146; Mizan ul Hikmah, page No. 253
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ما شَكَكتُ في الحَقِّ مُذ اُرِيتُهُ.
I have never doubted the truth since I have been shown it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9482; Mizan ul Hikmah, page No. 253
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّي لَعَلى يَقينٍ مِن رَبِّي ، وغَيرِ شُبهَةٍ مِن دِيني
Verily I am absolutely convinced about my Lord, and do not entertain any obscurity in my religion.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 22; Mizan ul Hikmah, page No. 253
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ في قولِهِ تعالى: «لِيُذْهِبَ عَنْكُمُ الرِّجْسَ» ـ: الرِّجسُ هُو الشَّكُّ ، واللّه‏ِ لا نَشُكُّ في رَبِّنا أبداً.
with regards to Allah’s verse in the Qur’an: “Indeed Allah desires to repel all impurity from you…”[ Qur’an 33:33], said, ‘Impurity is doubt, and by Allah, we never doubt in our Lord.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 1, p. 288, no. 1; Mizan ul Hikmah, page No. 253
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الشَّكُّ ثَمَرَةُ الجَهلِ
Doubt is the product of ignorance.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 725; Mizan ul Hikmah, page No. 254
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن عَتا عن أمرِ اللّه‏ِ شَكَّ ، ومَن شَكَّ تعالَى اللّه‏ُ علَيهِ فَأذَلَّهُ بسُلطانِهِ ، وصَغَّرَهُ بجَلالِهِ كما اغتَرَّ بِرَبِّهِ الكَريمِ وَفَرَّطَ في أمرِهِ .
Whoever is insolent with regards to Allah’s command becomes prone to doubting, and whoever doubts, Allah, Most Sublime over him, disgraces him with His authority, and belittles him with His Might just as he had shown contempt for His command.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Sa`ada, v. 1, no. 373; Mizan ul Hikmah, page No. 254
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا تَرتابُوا فَتَشُكُّوا ، ولا تَشُكُّوا فَتَكفرُوا ، ولا تُرَخِّصُوا لِأنفُسِكُم فَتُدهِنوا
Do not give in to misgivings lest you start to doubt, and do not doubt lest you disbelieve, and do not allow yourselves to become emboldened [against Allah] lest you fall into self-deception.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 2, p. 54, no. 24; Mizan ul Hikmah, page No. 254
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الشَّكُّ يُحبِطُ الإيمانَ.
Doubt thwarts faith.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 723; Mizan ul Hikmah, page No. 254
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الشَّكُّ يُطفِئُ نورَ القَلبِ.
Doubt extinguishes the light of the heart.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1242; Mizan ul Hikmah, page No. 254
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ثَمرَةُ الشَّكِّ الحَيرَةُ.
The consequence of doubt is confusion.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4619; Mizan ul Hikmah, page No. 254
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): بتَكَرُّرِ الفِكرِ يَنجابُ الشَّكُّ
Doubts are dispelled through repetition of one’s thought processes
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4271; Mizan ul Hikmah, page No. 254
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): عَجِبتُ لِمَن شَكَّ في اللّه‏ِ وهو يَرى خَلقَ اللهِ!
How I wonder at the one who entertains doubts about Allah whilst beholding the very creation of Allah.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 126; Mizan ul Hikmah, page No. 255
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ماارتابَ مُخلِصٌ ولا شَكَّ مُوقِنٌ
A sincere person does not entertain misgivings and a person convinced [of his faith] does not doubt.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9532; Mizan ul Hikmah, page No. 255
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الشَّكُّ على أربَعِ شُعَبٍ: على التَّمارِي ، والهَولِ ، والتَّرَدُّدِ ، والاستِسلامِ ، فَمَن جَعَلَ المِراءَ دَيدَنا لَم يُصبِحْ لَيلُهُ ، ومَن هالَهُ ما بَينَ يَدَيهَ نَكَصَ على عَقِبَيهِ ، ومَن تَرَدَّدَ في الرَّيبِ وَطِئَتهُ سَنابِكُ الشَّياطينِ ، ومَنِ استَسلَمَ لِهَلَكَةِ الدُّنيا والآخِرَةِ هَلَكَ فيهِما.
There are four aspects to doubt: unreasonable debating [born out of a desire to doubt everything], fear, wavering and undue submission. The one who always resorts to unreasonable debating never again sees the light after darkness. The one who is afraid of what befalls him [doubting as a result] is always turning back on his heels. The one who wavers between his misgivings is trampled by Satan underfoot, and the one who succumbs to the perils of this world and the next is destroyed in them both.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 31; Mizan ul Hikmah, page No. 255
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : لا يَزالُ المؤمنُ خائفا من سُوءِ العاقِبَةِ، لايَتَيقّنُ الوُصولَ إلى رِضْوانِ اللّه‏ِ حتّى يكونَ وَقتُ نَزْعِ رُوحِهِ وظُهورِ مَلَكِ المَوتِ لَهُ.
The believer is continuously fearful of a bad end [to his life] and remains uncertain of attaining the pleasure of Allah until the angel of death appears and takes his soul.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 71, p. 366, no. 13; Mizan ul Hikmah, page No. 261
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إنْ أرَدْتَ أنْ يُؤْمِنَكَ اللّه‏ُ سُوءَ العاقِبَةِ فاعْلَمْ أنَّ ما تَأْتيهِ مِن خَيرٍ فبفَضْلِ اللّه‏ِ وتَوفيقِهِ ، وما تَأْتيهِ مِن سُوءٍ فبِإمْهالِ اللّه‏ِ و إنْظارِهِ ، إيّاكَ وحِلْمَهُ وعَفْوَهُ عَنكَ
If you want Allah to protect you from an evil final outcome [to your life], then know that whatever good that comes is from Allah’s grace and divine succour, and whatever bad that comes, know that Allah has delayed it for you and you have already been given respite for it, so be aware of Allah’s clemency and pardon for you.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 70, p. 392, no. 60; Mizan ul Hikmah, page No. 262
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لبعضِ النّاسِ ـ : إنْ أرَدْتَ أنْ يُخْتَمَ بخَيرٍ عَمَلُكُ حتّى تُقْبَضَ وأنتَ في أفْضَلِ الأعْمالِ فعَظِّمْ للّه‏ِ حَقَّهُ أن تَبْذُلَ نَعْماءَهُ في مَعاصيهِ ، وأنْ تَغْتَرَّ بحِلْمِهِ عَنكَ ، وأكْرِمْ كُلَّ مَن وَجَدْتَهُ يُذْكَرُ مِنّا أو يَنْتَحِلُ مَوَدّتَنا.
If you want a good final outcome to your actions and for your soul to be taken while you are in the best of actions then observe the rights of Allah, do not use His bounties to disobey Him, do not allow the fact that Allah is clement with you to delude you [into negligence], and respect and honour everyone whom we praise or those who embrace our love.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Uyoun Akhbar al-Reza (AS), v. 2, p. 4, no. 8; Mizan ul Hikmah, page No. 262
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : الأملُ رَحمةٌ لاُِمّتي ، ولَوْلا الأملُ ما أرْضَعَتْ والِدَةٌ وَلَدَها، ولا غَرَسَ غارِسٌ شَجَراً.
Expectation is a mercy for my community; without expectation no mother would nurse her child, nor would anyone plant a tree.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 173, no. 8; Mizan ul Hikmah, page No. 272
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الأملُ رَفيقٌ مُؤْنِسٌ
Expectation is an amiable companion.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1042; Mizan ul Hikmah, page No. 273
بينما عيسَى بن مريم (عَلَيهِ الّسَلامُ) جالِسٌ وشَيخٌ يَعملُ بِمِسْحاةٍ ويُثيرُ بهِ الأرضَ ، فقالَ عيسى (عَلَيهِ الّسَلامُ): اللّهُمَّ انْزعْ عنه الأملَ . فَوَضَعَ الشَّيخُ المِسْحاةَ واضْطَجَعَ، فَلَبِثَ ساعةً فقالَ عيسى (عَلَيهِ الّسَلامُ): اللّهُمَّ ارْدُدْ إليهِ الأملَ، فقامَ فَجَعَلَ يَعملُ
‘While Isa son of Maryam (AS) was sitting, he saw a man working the land with a shovel. Isa (AS) said, ‘O Allah, take his expectation away from him!’ The man put his shovel down and rested on the ground for an hour. Then Isa (AS) said, ‘O Allah, give him back his expectation!’ The man stood up and returned to work.’
Prophet Isa (a.s.)
Tanbih al-Khawatir, v. 1, p. 272; Mizan ul Hikmah, page No. 273
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مَن كانَ يَأمَلُ أن يَعيشَ غَداً فإنّهُ يَأمَلُ أن يَعيشَ أبَداً.
A man who expects to be alive tomorrow is a man who expects to be alive forever.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 73, p. 167, no. 31; Mizan ul Hikmah, page No. 273
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الأملُ لا غايةَ لَهُ .
There is no end to expectation.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1010; Mizan ul Hikmah, page No. 273
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الآمالُ لا تَنْتَهي .
Expectations never cease.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 639; Mizan ul Hikmah, page No. 273
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : اتَّقُوا باطِلَ الأملِ ، فَرُبَّ مُسْتَقْبِلِ يومٍ ليسَ بِمُسْتَدْبِرِهِ ، ومَغْبُوطٍ في أوَّلِ لَيلِهِ قامَتْ بَواكِيهِ في آخِرِهِ.
Guard yourselves against false expectation, for many a person who begins the day does not live to see its end, and many a one is envied at the beginning of the night while his mourners have assembled by the end of it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2572; Mizan ul Hikmah, page No. 274
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الأملُ كالسَّرابِ : يَغِرُّ مَنْ رَآهُ ، ويُخْلِفُ مَن رَجاهُ.
Expectation is like the mirage - it deceives those who view it and leaves behind those who place their hope on it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1896; Mizan ul Hikmah, page No. 274
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الأمانِيُّ تُعْمي عُيُونَ البصائرِ .
Wishes blind the eyes of insight.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1375; Mizan ul Hikmah, page No. 274
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الأملُ سُلطانُ الشَّياطِينِ على قُلُوبِ الغافِلِينَ .
Expectation is the sultan of the Satans over the hearts of the oblivious.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1828; Mizan ul Hikmah, page No. 274
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : ثَمَرَةُ الأملِ فَسادُ العَمَلِ .
The fruit of expectation is the spoilage of deeds.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4641; Mizan ul Hikmah, page No. 274
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إنّ الأملَ يُسْهي القلبَ ، ويُكْذِبُ الوَعْدَ ، ويُكْثِرُ الغَفْلَةَ ، ويُورِثُ الحَسْرَةَ
Expectation causes the heart to forget, breaks promises, increases oblivion, and brings about grief.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 35, no. 117; Mizan ul Hikmah, page No. 275
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إنَّ الأملَ يُذْهِبُ العقلَ ، ويُكْذِبُ الوَعدَ ، ويَحُثُّ علَى الغَفْلَةِ ، ويُورِثُ الحَسْرَةَ . فأكْذِبوا الأملَ ؛ فإنّه غَرُورٌ، وإنَّ صاحِبَهُ مَأزُورٌ .
Expectation drives reason away, breaks promises, encourages oblivion, and brings about grief. So distrust expectation, for it is deceitful and its addict is a sinner.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 77, p. 293, no. 2; Mizan ul Hikmah, page No. 275
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : كَمْ مِنْ نِعمةٍ للّه‏ِ على عبدِهِ في غَيْرِ أملِهِ ، وكَمْ مِنْ مُؤَمِّلٍ أملاً الخِيارُ في غَيرِهِ .
How many a favor Allah grants His servant without his having expected them, and how many a hopeful one entertains high hopes when [Allah’s] choice favours others.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 71, p. 152, no. 55; Mizan ul Hikmah, page No. 275
رُويَ أنّهُ [رسول اللّه‏] (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) أخَذَ ثلاثةَ أعْوادٍ فَغَرَسَ عُودا بين يَدَيْهِ والآخَرَ إلى جَنْبِهِ ، وأمّا الثّالثُ فأبْعَدَهُ وقالَ : هَل تَدْرُونَ ما هذا ؟ قالوا : اللّه‏ُ ورسولُهُ أعْلَمُ . قالَ : هذا الإنسانُ، وهذا الأجلُ ، وهذا الأملُ يَتَعاطاهُ ابنُ آدمَ ويَخْتَلِجُهُ الأجلُ دُونَ الأملِ.
It has been narrated that the Prophet (SAWA) took three sticks and set one of them in front of him, another one next to it, and the third far away from the two. He then asked, ‘Do you know what this is?’ to which they replied, ‘Allah and His Messenger know better.’ He said, ‘This one is man, and this is death [next to it], while that one is expectation, which man entertains [about his long life], but death falls upon him prior to his expectation.’
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 1, p. 272; Mizan ul Hikmah, page No. 275
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : لو رأَى العبدُ أجلَهُ وسُرْعَتَهُ إلَيهِ أبْغَضَ الأملَ.
If man were to see his death [approaching] and the speed at which it draws near to him, he would despise expectation.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 73, p. 95, no. 79; Mizan ul Hikmah, page No. 276
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الأملُ يُنْسي الأجَلَ.
Expectation makes one forget death.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 874; Mizan ul Hikmah, page No. 276
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : أقْرَبُ شَيْءٍ الأجلُ، أبْعَدُ شَيْءٍ الأملُ.
The closest thing is death, and the remotest thing is expectation.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2920-2921; Mizan ul Hikmah, page No. 276
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : لا تَخْلو النَّفْسُ مِنَ الأملِ حتّى تَدْخُلَ في الأجلِ.
A soul does not depart from his expectation until it enters the realm of death.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10844; Mizan ul Hikmah, page No. 276
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : ألاَ وإنّكُمْ في أيّامِ أملٍ مِن وَرائهِ أجلٌ ، فَمَنْ عَمِلَ في أيّامِ أملِهِ قَبْلَ حُضُورِ أجلِهِ فَقَدْ نَفَعَهُ عَمَلُهُ ولَم يَضْرُرْهُ أجلُهُ .
Indeed you are in the days of expectation that is followed by death. So he who works in the days of his expectation before death arrives will benefit from his work and will not be hurt by death.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 77, p. 333, no. 21; Mizan ul Hikmah, page No. 276
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ) : لَو ظَهَرتِ الآجالُ افتَضَحَتِ الآمالُ .
If times of death were revealed, expectations would be debunked.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
A`alam al-Din, p. 305; Mizan ul Hikmah, page No. 276
فيما ناجَى اللّه‏ُ عزّ وجلّ بهِ موسى (عَلَيهِ الّسَلامُ) : يا موسى ، لا تُطَوِّلْ في الدُّنْيا أملَكَ فَيَقْسُوَ قَلْبُكَ ، والقاسِي القلبِ منّي بَعِيدٌ
Part of what Allah, the Exalted, told Prophet Moses (AS): ‘O Moses! Do not extend your expectation in this world’s life lest your heart become hard, for the hard-hearted is far from Me.’
Allāh (s.w.t.)
al-Kafi, v. 2, p. 329, no. 1; Mizan ul Hikmah, page No. 277
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَنِ اتَّسَعَ أملُهُ قَصُرَ عَمَلُهُ.
A man who has high expectations is deficient in his action.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 77, p. 421, no. 40; Mizan ul Hikmah, page No. 277
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : أمّا طُولُ الأملِ فَيُنْسي الآخِرَةَ.
As for high expectation, it causes you to forget the Hereafter.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Kafi, v. 2, p. 336, no. 3; Mizan ul Hikmah, page No. 277
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ـ لابنِ مسعودٍ ـ : قَصِّرْ أمَلَكَ ، فإذا أصْبَحْتَ فَقُلْ : إنّي لا اُمْسِي ، وإذا أمْسَيْتَ فَقُلْ : إنّي لا اُصْبِحُ ، واعْزِمْ على مُفارَقَةِ الدُّنْيا ، وأحِبَّ لِقاءَ اللّه‏ِ.
Holy Prophet Muhammad al Mustafā (s.a.w.w.) told Ibn MasÝÙd, ‘Lower your expectation such that when you wake up in the morning, you say, ‘I will not see the night’ and when you go to sleep at night, you say, ‘I will not see the morning.’ And be prepared to depart from this life and yearn to meet Allah.’
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 101, no. 1; Mizan ul Hikmah, page No. 277
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَنْ أيْقَنَ أنّهُ يُفارِقُ الأحبابَ، ويَسكُنُ التُّرابَ، ويُواجِهُ الحِسابَ، ويَسْتَغْنِي عَمّا خَلَّفَ، ويَفْتَقِرُ إلى ما قَدَّمَ ، كانَ حَرِيّا بِقِصَرِ الأملِ وطُولِ العَملِ.
A man who is sure about leaving his loved ones, dwelling under the earth, facing the final Account, and that he will be needless of what he leaves behind, and needy of what he has sent forth [for the Hereafter] deserves to shorten his expectation and lengthen his action.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 73, p. 167, no. 31; Mizan ul Hikmah, page No. 278
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) : تَزَوَّدْ مِنَ الدُّنْيا بِقِصَرِ الأملِ .
Equip yourself with low expectation for this world’s life.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Tuhaf al-`Uqoul, no. 286; Mizan ul Hikmah, page No. 278
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : يَقولُ اللّه‏ُ عزّ وجلّ : لأقْطَعَنَّ أملَ كُلِّ مُؤمنٍ أمَّلَ دُوني بالإياسِ
Allah, Mighty and Exalted says, ‘I will cut off the expectation of every believer who places it in someone other than Me [and replace it] with despair.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sahifat al-Imam al-Reza (a.s.), p. 276, no. 20; Mizan ul Hikmah, page No. 278
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَنْ أمَّلَ إنساناً فَقَدْ هابَهُ .
He who places his expectation in a human is indeed fearful of him.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 79, no. 61; Mizan ul Hikmah, page No. 278
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لا تَرفَعُونِي فَوقَ حَقِّي ؛ فإنّ اللّه‏َ تعالى اتَّخَذَني عَبداً قبلَ أن يَتَّخِذَني نَبِيّاً.
Do not elevate me above my rightful position, for verily Allah has made me a servant before He made me a prophet.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nawadir al-R`awandi, p. 16; Mizan ul Hikmah, page No. 280
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): صِنفانِ لا تَنالُهُما شَفاعَتي: سُلطانٌ غَشومٌ عَسُوفٌ، وغالٍ فِي الدِّينِ مارِقٌ مِنهُ غيرُ تائبٍ ولانازعٍ
Two types of people will not be included in my intercession: the tyrannical and iniquitous ruler, and the heretical extremist in matters of religion, who has digressed from it and who is neither repentant nor willing to give up [his heresy].
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Qurb al-Isnad, p. 64, no. 204; Mizan ul Hikmah, page No. 280
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ـ لعليّ (عَلَيهِ الّسَلامُ) ـ : ياعليُّ، مَثَلُكَ في هذهِ الاُمَّةِ كَمَثَلِ عيسَى بنِ مَريمَ ؛ أحَبَّهُ قَومٌ فَأفرَطوا فيهِ، وأبغَضَهُ قَومٌ فَأفرَطوا فيهِ، قالَ: فَنَزَلَ الوَحيُ: «ولَمّا ضُرِبَ ابنُ مَريمَ مَثَلاً إذا قَومُكَ مِنهُ يَصِدُّونَ»
O Ali, your example in this community is as the example of Jesus son of Mary – one group of people loved him and exceeded the bounds in their love for him, and one group of people hated him and exceeded the bounds in their hatred. The following verse was therefore revealed: “When the son of Mary was cited as an example, behold, your people raise an outcry” ”[ Qur’an 43:57]
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 25, p. 284, no. 34; Mizan ul Hikmah, page No. 280
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): هَلَكَ فِيَّ رَجُلانِ: مُحِبٌّ غالٍ، ومُبغِضٌ قالٍ .
Two types of people will perish in my name: the one who is an extremist in his love for me, and the one who loathes me with a vengeance.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 469; Mizan ul Hikmah, page No. 281
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اللّهُمّ إنّي بَرِيءٌ مِنَ الغُلاةِ كَبَراءَةِ عيسَى بنِ مَريمَ مِنَ النَّصارى، اللّهُمّ اخذُلْهُم أبَداً، ولاتَنصُرْ مِنهُم أحَداً.
O Allah, verily I disclaim association with the extremists as Jesus son of Mary’s disassociation with the Christians. O Allah degrade them forever, and do not ever help any of them.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 25, p. 284, no. 32; Mizan ul Hikmah, page No. 281
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إيّاكُم والغُلُوَّ فِينا، قُولُوا إنّا عَبِيدٌ مَربُوبُونَ، وقُولوا في فَضلِنا ما شِئتُم.
Beware of going to extremes with respect to us. Instead take us as servants that have been endeared [by Allah], and say whatever you wish about our virtues.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Khisal, p. 614, no. 10; Mizan ul Hikmah, page No. 281
الأمالي للطوسي: قالَ الصّادقُ (عَلَيهِ الّسَلامُ): اِحذَرُوا على شَبابِكُمُ الغُلاةَ لايُفسِدُونَهُم ؛ فإنَّ الغُلاةَ شَرُّ خَلقِ اللّه‏ِ، يُصَغِّرُونَ عَظَمَةَ اللّه‏ِ، ويَدَّعُونَ الرُّبوبِيَّةَ لِعِبادِ اللّه‏ِ، واللّه‏ِ إنَّ الغُلاةَ شَرٌّ مِن اليَهودِ والنَّصارى والمَجوسِ والذينَ أشرَكُوا، ثُمّ قالَ: إلَينا يَرجِعُ الغالي فلا نَقبَلُهُ، وبنا يَلحَقُ المُقَصِّرُ فَنَقبَلُهُ، فقيلَ لَهُ: كيفَ ذلكَ يا بنَ رسولِ اللّه‏ِ ؟ قالَ: لأنَّ الغالِيَ قدِ اعتادَ تَركَ الصَّلاةِ والزكاةِ والصيامِ والحَجِّ فلا يَقدِرُ على تَركِ عادَتِهِ وعلَى الرُّجوعِ إلى طاعَةِ اللّه‏ِ عَزَّوجلَّ أبَداً، وإنّ المُقَصِّرَ إذا عَرَفَ عَمِلَ وأطاعَ.
Be on your guard that the extremists do not corrupt your youth, for verily the extremists are the most evil of Allah’s creation for they belittle the Greatness of Allah, and falsely attribute divinity to the servants of Allah. By Allah, verily the extremists are worse than the Jews, the Christians, the Magians, and the polytheists. The extremist may return to us but we do not accept him again, whereas we do accept the negligent one when he tries to adhere to us. At this, he was asked, ‘How can that be O son of the Prophet (SAWA)?’ to which he replied, ‘Because the extremist has become accustomed to abandoning the prayer, the alms-tax, fasting, the pilgrimage, and cannot give up his habit and return to Allah’s obedience ever again, whereas the negligent one, when he attains inner knowledge, begins to act and carry out acts of obedience.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Amali al-Tusi, p. 650, no. 1349; Mizan ul Hikmah, page No. 281
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أتى قَومٌ أميرَ المؤمنينَ عليه‏السلام فقالوا: السلامُ علَيكَ يا رَبَّنا ! فاستَتابَهُم فلم يَتُوبُوا، فَحَفَرَ لَهُم حَفيرَةً وأوقَدَ فيها نارا، وحَفَرَ حَفيرَةً اُخرى إلى جانِبِها وأفضى ما بَينَهُما، فلَمّا لم يَتُوبُوا ألقاهُم في الحَفيرَةِ، وأوقَدَ فيالحَفيرَةِ الاُخرى (نارا) حتّى ماتُوا .
A group of people once came to the Commander of the Faithful Ali (AS) saying, ‘Peace be upon you O our Lord!’ so he asked them to repent to Allah for what they had said, but they refused to repent, so he dug a hole and lit a fire therein, and dug a second hole around it, leaving a space between them. So when they refused to repent, he flung them in the hole, and ignited a fire in the second hole, so that they would die.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 7, p. 259, no. 18; Mizan ul Hikmah, page No. 282
أبو بصيرٍ: قلتُ لأبي عبدِاللّه‏ِ علَيهِ الصَّلاةُ والسلامُ: إنّهم يقولونَ ! قالَ: وما يَقولونَ ؟ قلتُ: يقولونَ: يَعلَمُ قَطْرَ المَطَرِ، وعَدَدَ النُّجومِ ووَرَقَ الشَّجَرِ، ووَزنَ ما في البَحرِ، وعَددَ التُّرابِ، فَرَفَعَ يَدَهُ إلَى السماءِ وقالَ: سبحانَ اللّه‏ِ سبحانَ اللّه‏ِ، لا واللّه‏ِ ما يَعلمُ هذا إلّا اللّه‏ُ .
Abu Basir narrated, ‘I told Abu `Aabdillah [i.e. Imam al-Sadiq (AS)]: ‘Verily they are saying things [about you]!’ He asked, ‘What are they saying?’ to which I replied, ‘[They are saying], ‘He knows the number of drops of rain, the number of stars and the leaves on the trees, and the weight of all that is in the sea, and the number of grains of sand.’ So he raised his hands to the sky, saying, ‘Glory be to Allah, Glory be to Allah. No, by Allah, no one knows this except Allah.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 25, p. 294, no. 52; Mizan ul Hikmah, page No. 282
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): الغُلاةُ كُفّارٌ، والمُفَوِّضَةُ مُشرِكونَ ... .
The extremists are disbelievers and the mufawwiza are polytheists.
Imām Alī ibn Mūsā al-Rezā (a.s.)
Bihar al-Anwar, v. 25, p. 273, no. 19; Mizan ul Hikmah, page No. 282
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): مَن تَجاوَزَ بأميرِ المؤمنينَ (عَلَيهِ الّسَلامُ) العُبوديَّةَ فهُو مِن المَغضوبِ علَيهِم ومِنَ الضالِّينَ
Whoever exceeds the bounds [of their love] for the Commander of the Faithful Ali (AS) into worship [of him] is indeed among those who incur Allah’s wrath and are astray.
Imām Alī ibn Mūsā al-Rezā (a.s.)
Bihar al-Anwar, v. 25, p. 274, no. 20; Mizan ul Hikmah, page No. 282
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) : الْإيمانُ إقرارٌ وعملٌ ، والإسلامُ إقرارٌ بلا عملٍ.
Faith is to attest and to act, whereas Islam is to attest without action.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Tuhaf al-`Uqoul, no. 297; Mizan ul Hikmah, page No. 283
الإمامِ الصّادقِ (عَلَيهِ الّسَلامُ) : إنّ الإيمانَ ما وَقَرَ في القلوبِ ، والإسلامَ ما علَيهِ المَناكِحُ والمَوارِيثُ وحَقْنُ الدِّماءِ
Verily faith is that which is embedded in the hearts, whereas Islam is the means by which marriages, inheritances and safeguarding blood take place.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 26, no. 3; Mizan ul Hikmah, page No. 283
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : ليسَ الْإيمانُ بالتَّحَلّي ولا بالتَّمَنّي ، ولكنَّ الْإيمانَ ما خَلَصَ في القلبِ وصَدّقَهُ الأعمالُ.
Faith is not [acquired] through embellishment or wishing. Rather faith is that which is pure in the heart and is certified by actions.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 69, p. 72, no. 26; Mizan ul Hikmah, page No. 283
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الْإيمانُ إخلاصُ العملِ
Faith is sincerity of action.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 873; Mizan ul Hikmah, page No. 284
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الْإيمانُ صَبرٌ في البَلاءِ ، وشُكْرٌ في الرَّخاءِ .
Faith is patience during calamity, and thanksgiving during ease
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Ghurar al-Hikam, no. 1350; Mizan ul Hikmah, page No. 284
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : رأسُ الْإيمانِ الصِّدقُ .
The fountainhead of faith is honesty.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Ghurar al-Hikam, no. 5222; Mizan ul Hikmah, page No. 285
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : لا يَصْدُقُ إيمانُ عبدٍ حتّى يَكونَ بما في يَدِ اللّه‏ِ سبحانه أوْثَقَ مِنه بما في يَدِهِ .
A servant’s faith is not true until his confidence in that which rests in Allah’s Hand is more than that which rests in his own hands.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 103, p. 37, no. 79; Mizan ul Hikmah, page No. 285
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : إنّ مِن حقيقةِ الْإيمانِ أنْ تُؤْثِرَ الحقَّ وإنْ ضَرَّكَ علَى الباطلِ وإنْ نَفَعَكَ .
Verily the reality of faith is for you to prefer right, even if it is to your detriment, over wrong, even if it is to your benefit.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 70, p. 106, no. 2; Mizan ul Hikmah, page No. 285
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : لو كانَ الْإيمانُ كلاما لم يَنْزِلْ فيهِ صَومٌ ولا صلاةٌ ولا حلالٌ ولا حرامٌ.
If faith was a mere statement, then fasting, prayers, the lawful and the unlawful things would not have been prescribed for it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 69, p. 19, no. 2; Mizan ul Hikmah, page No. 286
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ) : الْإيمانُ عملٌ كلُّهُ ، والقَولُ بعضُ ذلكَ العملِ بِفَرضٍ مِن اللّه‏ِ بَيَّنَهُ في كِتابهِ.
Faith is all action, and the statement is but part of the action that Allah has made mandatory, which He has explained in His Book.
Infallible Imam (a.s)
al-Kafi, v. 2, p. 38, no. 7; Mizan ul Hikmah, page No. 286
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ) ـ وقد سُئلَ عنِ الكبائرِ : هلْ تُخرِجُ مِن الإيمانِ ؟ ـ : نَعَم ، وما دُونَ الكبائرِ ، قالَ رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : «لا يَزْني الزّاني وهُو مؤمنٌ ولا يَسْرِقُ السّارقُ وهُو مؤمنٌ».
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.) when asked about the grave sins and whether they expel one from faith?’, replied, ‘Yes.’ [And when asked about other than grave sins], said, ‘The Prophet (SAWA) said, ‘An adulterer would never commit adultery whilst still a believer and a thief would never steal whilst still a believer.’
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Bihar al-Anwar, v. 69, p. 63, no. 7; Mizan ul Hikmah, page No. 287
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : لا يُكْمِلُ عبدٌ الإيمانَ باللّه‏ِ حتّى يكونَ فيه خَمْسُ خِصالٍ : التّوكّلُ علَى اللّه‏ِ ، والتّفْويضُ إلَى اللّه‏ِ ، والتَّسْليمُ لأمرِ اللّه‏ِ ، والرِّضا بِقَضاءِ اللّه‏ِ ، والصّبرُ على بَلاءِ اللّه‏ِ . إنّه مَن أحَبَّ في اللّه‏ِ ، وأبْغَضَ في اللّه‏ِ ، وأعطى للّه‏ِ ، ومَنعَ للّه‏ِ ، فَقدِ اسْتَكْمَلَ الإيمانَ.
A servant’s faith in Allah is not complete until he has five attributes in him: complete reliance upon Allah, entrusting [his affairs] to Allah, submission to Allah’s will, contentment with Allah’s decree, and patience in Allah’s tribulations. Certainly one who loves for the sake of Allah, hates for the sake of Allah, gives for the sake of Allah, and withholds for the sake of Allah has in fact completed faith.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 10, p. 177, no. 77; Mizan ul Hikmah, page No. 288
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : أكْمَلُكُم إيمانا أحْسَنُكُم خُلقاً.
The most perfect in faith from among you is the one with the best character.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 71, p. 387, no. 34; Mizan ul Hikmah, page No. 288
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : ثلاثٌ مَن كُنَّ فيهِ كَمُلَ إيمانُهُ : العقلُ ، والحِلْمُ ، والعِلمُ .
Three attributes, when present in an individual, complete his faith: intellect, clemency and knowledge.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4658; Mizan ul Hikmah, page No. 288
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : لا يَكْمُلُ إيمانُ عبدٍ حتّى يُحِبَّ مَن أحَبَّهُ اللّه‏ُ سبحانه ، ويُبغضَ مَن أبْغَضَهُ اللّه‏ُ سبحانَهُ
A servant’s faith is not complete until he loves one whom Allah, the Glorious, loves and hates one whom Allah, the Glorious, hates.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10849; Mizan ul Hikmah, page No. 288
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : لا يَسْتَكمِلُ عبدٌ حقيقةَ الإيمانِ حتّى تكونَ فيه خِصالٌ ثلاثٌ : الفِقهُ في الدِّينِ ، وحُسْنُ التَّقديرِ في المَعيشةِ ، والصَّبرُ علَى الرَّزايا .
A servant cannot attain the reality of faith until there exist in him three attributes: learning the religion, good [i.e. economical] assessment of his living expenses, and patience in sufferings.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 78, p. 239, no. 78; Mizan ul Hikmah, page No. 289
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : أفضلُ الْإيمانِ حُسنُ الإيقانِ .
The best of faith is excellent conviction.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2992; Mizan ul Hikmah, page No. 290
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : إنّ الْإيمانَ عَشْرُ دَرَجاتٍ بِمَنزِلَةِ السُلَّمِ، يُصْعَدُ مِنهُ مِرْقاةً بَعدَ مِرْقاةٍ، فلا يَقُولَنَّ صاحبُ الاثنَينِ لِصاحِبِ الواحدِ : لَستَ على شَيءٍ ، حتّى يَنْتهيَ إلَى العاشِرِ . فلا تُسْقِطْ مَن هُو دُونَكَ فيُسْقِطَكَ مَن هُو فَوقَكَ ، وإذا رأيتَ مَن هُو أسْفَلُ مِنكَ بدرجةٍ فارْفَعْهُ إليكَ برِفْقٍ ، ولا تَحْمِلَنَّ علَيهِ ما لا يُطيقُ فَتَكْسِرَهُ ، فإنّ مَن كَسَرَ مؤمنا فعلَيهِ جَبْرُهُ
Certainly faith is ten levels, like the rungs of a ladder, where each rung is climbed one after the other. The one on the second rung cannot say to the one on the first: ‘You are nothing’ until he completes the ten. Therefore do not knock the one below you down, lest the one above you knocks you down. And when you see one below you in rank, lift him up to your level with gentleness. And do not burden him with that which he cannot bear lest you break him, for verily one who breaks a believer must put him back together again.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 45, no. 2; Mizan ul Hikmah, page No. 290
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنّ اللّه‏َ عزّ وجلّ وَضعَ الْإيمانَ على سَبْعةِ أسْهُمٍ: على البِرِّ والصِّدقِ واليقينِ والرِّضا والوَفاءِ والعِلمِ والحِلمِ.
Certainly Allah has divided faith into seven parts: goodness, honesty, conviction, contentedness, loyalty, knowledge and clemency.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 42, no. 1; Mizan ul Hikmah, page No. 290
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : الإيمانُ في عَشرَةٍ : المعرفةُ ، والطّاعةُ ، والعِلمُ ، والعَملُ ، والوَرَعُ ، والاجتِهادُ ، والصَّبرُ ، واليقينُ ، والرِّضا ، والتَّسْليمُ ، فأيَّها فَقدَ صاحِبُهُ بَطَلَ نِظامُهُ.
Faith is in ten things: inner knowledge, obedience, knowledge, action, piety, striving, patience, conviction, contentedness and submission. And if the individual lacks any one of them, it nullifies the whole structure of his faith.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 69, p. 175, no. 28; Mizan ul Hikmah, page No. 291
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الإيمانُ على أربَعةِ أرْكانٍ : التَّوكُّلُ علَى اللّه‏ِ، والتَّفْويضُ إلَى اللّه‏ِ ، والتَّسْليمُ لأمرِ اللّه‏ِ ، والرِّضا بِقَضاءِ اللّه‏ِ.
Faith rests on four pillars: reliance upon Allah, entrusting one’s affairs to Allah, submission to the will of Allah, and contentment with Allah’s decree.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 63, no. 154; Mizan ul Hikmah, page No. 291
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : حُسْنُ العَفافِ والرِّضا بالكَفافِ مِن دعائمِ الإيمانِ.
Excellent chastity, and satisfaction with the bare necessities are among the pillars of faith.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4838; Mizan ul Hikmah, page No. 291
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : أوثَقُ العُرى كَلِمَةُ التَّقوى .
The strongest of bonds is the stance of Godwariness
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 2, p. 33; Mizan ul Hikmah, page No. 292
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : فمِنَ الإيمانِ ما يكونُ ثابتاً مُسْتَقِرّاً في القلوبِ ، ومِنهُ ما يكونُ عَوارِيَ بَينَ القلوبِ والصُّدوِر ، إلى أجلٍ معلومٍ
A part of faith is that which is firm and steadfast in the hearts, and another part is that which remains temporarily in the hearts and the breasts up until a certain time.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 189; Mizan ul Hikmah, page No. 292
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ وقد سُئلَ عمّا يُثَبِّتُ الإيمانَ في العبدِ ـ : الّذي يُثَبّتُهُ فيهِ الوَرَعُ ، والّذي يُخْرِجُهُ مِنهُ الطَّمَعُ.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) when asked what consolidates a servant’s faith, replied, ‘The thing that consolidates it in him is piety, and that which takes him out of it [i.e. faith] is greed.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Khisal, p. 9, no. 29; Mizan ul Hikmah, page No. 292
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : لا يَثْبُتُ لَه الْإيمانُ إلّا بالعَمَلِ ، والعَمَلُ مِنهُ.
Faith is only consolidated in him through action, and action is a part of it.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 38, no. 6; Mizan ul Hikmah, page No. 292
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : لا يجِدُ عبدٌ طعمَ الإيمانِ حتّى يترُكَ الكذبَ هَزْلَهُ وجِدَّهُ .
A servant will never savour the taste of faith until he abandons lying, both in jest and earnestness.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 72, p. 249, no. 14; Mizan ul Hikmah, page No. 293
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : لايَجدُ عَبدٌ طعمَ الإيمانِ حتّى يَعلمَ أنَّ ما أصابَهُ لم يكُن لِيُخطِئَهُ ، وَأنَّ ما أخطأهُ لم يكُن ليُصيبَهُ، وَأنَّ الضّارَّ النّافِعَ هوَ اللّه‏ُ عزّ وجلّ .
A servant will never savour the taste of faith until he knows that that which afflicts him would never have missed him, and that that which has missed him would never have touched him, and that the only One to induce harm and benefit is Allah, Mighty and Exalted.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Kafi, v. 2, p. 58, no. 7; Mizan ul Hikmah, page No. 293
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : لا يذوقُ المَرءُ من حَقيقةِ الإيمانِ حتّى يكونَ فيهِ ثلاثُ خصالٍ:الفقهُ في الدِّينِ، والصّبرُ على المَصائبِ ، وحُسْنُ التّقديرِ في المَعاشِ .
Man will never taste the reality of faith until he possesses three qualities: understanding of religion, perseverance in calamities, and a good assessment of his income.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 71, p. 85, no. 29; Mizan ul Hikmah, page No. 293
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مَن كان أكثرُ همّهِ نيلَ الشّهَواتِ نُزِعَ مِن قلبهِ حلاوةُ الإيمانِ .
He whose greatest concern is fulfilling his own desires has the sweetness of faith wrested from his heart.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 6, p. 116; Mizan ul Hikmah, page No. 294
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : حرامٌ على قلوبِكُم أنْ تعرِفَ حَلاوةَ الإيمانِ حتّى تَزهَدَ في الدّنيا .
It is prohibited for your hearts to experience the sweetness of faith until they abstain from this world [i.e. its pleasures].
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 128, no. 2; Mizan ul Hikmah, page No. 294
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : أدنَى الكفرِ أنْ يَسمعَ الرّجُلُ مِن أخيهِ الكَلِمَةَ فيَحْفَظَها علَيهِ يُريدُ أنْ يَفْضَحَهُ بها ، اُولئكَ لا خَلاقَ لَهُم.
The most basic level of infidelity is for a man to hear a fellow brother say something and memorize it for future use against him in order to shame him with it. Those are worthless people indeed.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 193, no. 11; Mizan ul Hikmah, page No. 294
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : قَد يَخْرُجُ [العبدُ] مِن الإيمانِ بخَمْسِ جِهاتٍ مِن الفعلِ كُلُّها مُتَشابِهاتٌ مَعروفاتٌ : الكفرُ ، والشِّركُ ، والضّلالُ ، والفِسقُ ، ورُكوبُ الكبائرِ.
The servant can come out of faith through five means, all resembling each other: infidelity, polytheism [i.e. associating anything with Allah], straying from the truth, immorality, and embarking on committing grave sins.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tuhaf al-`Uqoul, no. 330; Mizan ul Hikmah, page No. 294
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : خَصْلتانِ لا تَجتَمِعانِ في مؤمنٍ : البُخلُ ، وسُوءُ الظَّنِّ بالرِّزقِ.
Two traits can never be found at the same time in a believer: miserliness and pessimism about one’s sustenance.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 172, no. 8; Mizan ul Hikmah, page No. 295
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : خُلُقان لا يَجتَمِعانِ في مؤمنٍ : الشُّحُّ ، وسُوءُ الخُلقِ.
Two traits can never be found at the same time in a believer: avarice and ill-naturedness.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, p. 173, no. 8; Mizan ul Hikmah, page No. 295
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : يُطبَعُ المؤمنُ على كلِّ خَصلةٍ ولا يُطبَعُ على الكذبِ ولا على الخِيانةِ .
The believer can be predisposed to any trait, but he cannot be predisposed to lying or treachery.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tuhaf al-`Uqoul, no. 55; Mizan ul Hikmah, page No. 295
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : ستّةٌ لا تكونُ في مؤمنٍ : العُسرُ ، والنَّكَدُ ، والحَسدُ، واللَّجاجةُ ، والكِذْبُ ، والبَغْيُ
Six things cannot be found in a believer: [a feeling of] hardship, anxiety, jealousy, disputatiousness, dishonesty, and aggression.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tuhaf al-`Uqoul, p. 377; Mizan ul Hikmah, page No. 295
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : إنَّ اللّه‏َ جلّ ثَناؤهُ يقولُ : وعِزَّتي وجَلالي ، ما خَلَقتُ مِن خَلْقي خَلْقا أحَبَّ إلَيَّ مِن عَبديَ المؤمنِ.
Verily Allah, exalted be His praise, says: ‘By My Might and Exaltedness, I have not created any creature more beloved to Me than My believing servant.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 71, p. 158, no. 75; Mizan ul Hikmah, page No. 296
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : المؤمنُ أعظمُ حُرمَةً مِن الكعبةِ.
The believer is more sanctified than the Ka`ba.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Khisal, p. 27, no. 90; Mizan ul Hikmah, page No. 296
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مَثَلُ المُؤمِنينَ في تَوادِّهِمْ وَتَعاطُفِهِمْ وَتَراحُمِهِمْ مَثَلُ الجَسدِ ؛ إذا اشتكى مِنهُ عُضوٌ تَداعى سائرُ الجَسَدِ بالسَّهَرِ والحُمّى.
The similitude of the believers in their mutual love, affection and compassion for one another is as one body – if a single limb ails then the rest of the body suffers in insomnia and fever.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Musnad Ibn Hanbal, v. 6, p. 379, no. 18408; Mizan ul Hikmah, page No. 296
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ـ يَصِفُ المؤمنَ ـ : لطيفُ الحَرَكاتِ ، حُلْوُ المُشاهَدةِ ... يَطلُبُ مِن الاُمورِ أعلاها ، ومِن الأخلاقِ أسْناها ... لا يَحيفُ على مَن يُبغِضُ ، ولا يأثَمُ فيمَن يُحِبُّ ... قليلُ المؤونةِ ، كثير المَعونةِ ... يُحسِنُ في عملِهِ كأنّهُ ناظرٌ إلَيهِ ، غَضُّ الطَّرْفِ ، سَخِيُّ الكَفِّ ، لا يَرُدُّ سائلاً ... يَزِنُ كلامَهُ ، ويُخْرِسُ لسانَهُ ... لا يَقبَلُ الباطلَ مِن صديقِهِ ، ولا يَرُدُّ الحقَّ على عدوِّهِ ، ولا يَتعلّمُ إلّا لِيَعْلمَ ، ولا يَعلمُ إلّا لِيَعْملَ ... إن سلَكَ مَع أهلِ الدُّنيا كانَ أكيَسَهُم ، وإنْ سَلكَ مَع أهلِ الآخرةِ كانَ أورَعَهُم .
Holy Prophet Muhammad al Mustafā (s.a.w.w.) said, describing the believer, ‘[He is] subtle in his movements, sweet to look at… he seeks out the loftiest of matters, and has the most outstanding moral ethics… he is not prejudiced against he whom he does not like, nor biased in favour of one he loves… he is hardly a burden, and instead is very helpful… he perfects his actions as if he is being watched, lowers his gaze, is liberal in his giving, and never turns away a beggar… he considers his words carefully and guards his tongue… he neither accepts falsehood from a friend, nor rejects the truth from an enemy… he only learns in order that he might know, and he only seeks to know in order that he may act… When he travels with worldly people, he is the smartest of them, and when he travels with the people of the Hereafter, he is the most pious from among them.’
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 67, p. 310, no. 45; Mizan ul Hikmah, page No. 298
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : المؤمنُ بِشْرُهُ في وجهِهِ ، وحُزنُهُ في قلبِهِ ، أوسَعُ شَيءٍ صَدْرا ، وأذَلُّ شَيءٍ نَفْسا ، يَكْرَهُ الرِّفْعةَ ، ويَشْنَأُ السُّمْعةَ ، طويلٌ غمُّهُ ، بَعيدٌ هَمُّهُ ، كثيرٌ صَمتُهُ ، مَشغولٌ وقتُهُ ، شَكورٌ ، صَبورٌ ، مَغمورٌ بفِكرَتِهِ ، ضَنينٌ بخَلّتِهِ ، سَهلُ الخَليقةِ ، لَيِّنُ العَرِيكةِ ، نَفسُهُ أصْلَبُ مِن الصَّلْدِ ، وهُو أذَلُّ مِن العبدِ .
The believer is such that his joy is evident on his face whereas his sorrow is in his heart. His breast is at its widest [i.e. biggest heart] but his ego is at its lowest. He despises high rank and shuns reputation. His grief is long-lasting and his ambition is lofty. His silence is much and his time occupied. He is grateful, extremely patient, and immersed in deep thought. He is thrifty with his needs. He is good-natured and mild-tempered. His soul is firmer than steel whilst he [i.e. his ego] remains lower than a slave.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 69, p. 410, no. 127; Mizan ul Hikmah, page No. 299
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : المؤمنُ شاكرٌ في السَّرّاءِ ، صابرٌ في البلاءِ ، خائفٌ في الرَّخاءِ .
The believer is grateful in times of prosperity, patient during tribulation, and fearful in times of ease.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1743; Mizan ul Hikmah, page No. 299
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : المؤمنُ غِرٌّ كريمٌ ، مأمونٌ على نفسِهِ ، حَذِرٌ مَحزونٌ.
The believer is gullible and kind, secure from his own lower self, yet wary and distressed [on account of it].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1901; Mizan ul Hikmah, page No. 299
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : المؤمن مَن طَهّرَ قلبَهُ مِن‏الدَّنِيَّةِ.
The believer is he who has purified his heart of all that is base.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1956; Mizan ul Hikmah, page No. 299
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : المؤمنُ مَن وَقى دِينَهُ بدُنياهُ ، والفاجرُ مَن وقى دُنياهُ بدِينِهِ.
The believer is he who protects his religion by putting his world at stake, whereas the impudent one is he who protects his worldly affairs by putting his religion at stake.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2160; Mizan ul Hikmah, page No. 299
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ) : المؤمنُ يَصمُتُ لِيَسْلَمَ، ويَنْطِقُ لِيَغْنَمَ.
The believer is silent in order that he remains safe, and speaks [only] in order to benefit.
Imām `Alī ibn Husayn (a.s.)
al-Kafi, v. 2, p. 231, no. 3; Mizan ul Hikmah, page No. 299
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : المؤمنُ حَسَنُ المَعونةِ ، خفيفُ المَؤونةِ، جَيّدُ التّدبيرِ لِمَعيشتِهِ ، لا يُلْسَعُ مِن جُحْرٍ مرّتينِ
The believer is a great helper, and a very light burden. He is good at economising for his livelihood, and is never stung twice [i.e. never makes the same mistake again].
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 241, no. 38; Mizan ul Hikmah, page No. 300
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : المؤمنُ لَه قوّةٌ في دِينٍ ، وحَزْمٌ في لِينٍ ، وإيمانٌ في يقينٍ ، وحِرْصٌ في فِقهٍ ، ونَشاطٌ في هُدىً ... وصَلاةٌ في شُغلٍ.
The believer possesses strength in his religion, prudence in his leniency, faith in conviction, an avid desire for religious understanding, activity in [matters pertaining to] guidance… and prayer during times of preoccupation.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 231, no. 4; Mizan ul Hikmah, page No. 300
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : المؤمنُ مَن طابَ مَكْسبُهُ ، وحَسُنتْ خَليقَتُه ، وصَحَّتْ سَريرَتُهُ ، وأنْفقَ الفَضلَ مِن مالِهِ ، وأمْسكَ الفَضلَ مِن كلامِهِ .
The believer is he whose earnings are pure, whose character is beautiful, whose conscience is clean, who gives away whatever is surplus from his wealth, and guards whatever is surplus from his speech.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 235, no. 18; Mizan ul Hikmah, page No. 300
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ) : لا يكونُ المؤمنُ مؤمنا حتّى تكونَ فيه ثلاثُ خِصالٍ : سُنّةٌ مِن ربِّهِ ، وسُنّةٌ مِن نبيِّهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ، وسنّةٌ مِن وليِّهِ؛ فأمّا السُّنَّةٌ مِن ربّهِ فكِتْمانُ السِّرِّ ، وأمّا السُّنَّةُ مِن نبيِّه (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) فمُداراةُ النّاسِ، وأمّا السُّنَّةُ مِن وليِّهِ (عَلَيهِ الّسَلامُ) فالصَّبرُ في البَأْساءِ والضَّرّاءِ .
The believer is not a believer until he possesses three qualities: a practice [characteristic] of his Lord, a practice of his Prophet (SAWA), and a practice of his guardian (AS). As for the practice of his Lord, it is to conceal secrets; the practice of his Prophet (SAWA) is amicableness towards people; and the practice of his guardian (AS) is patience in both times of ease and difficulty.
Imām Alī ibn Mūsā al-Rezā (a.s.)
Tuhaf al-`Uqoul, no. 442; Mizan ul Hikmah, page No. 300
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) : المؤمنُ أصْلَبُ مِن الجَبلِ ، الجَبلُ يُسْتَقَلُّ مِنه ، والمؤمنُ لا يُسْتَقَلُّ مِن دِينِه شَيءٌ.
The believer is harder than a mountain, for the mountain is dispensable whereas nothing can separate the believer from his religion.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 2, p. 241, no. 37; Mizan ul Hikmah, page No. 301
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : إنّ المؤمنَ أشدُّ مِن زُبَرِ الحديدِ ، إنّ زُبرَ الحديدِ إذا دَخلَ النّار تَغيّرَ ، وإنّ المؤمنَ لو قُتِلَ ثُمّ نُشِرَ ثُمّ قُتِلَ لم يَتغيّرْ قلبُهُ.
Verily the believer is stronger than pieces of iron, for when a piece of iron enters the fire it changes, whereas the believer, were he to be killed then resurrected and then killed again, his heart would never change.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 67, p. 303, no. 34; Mizan ul Hikmah, page No. 301
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : تَقولُ جَهَنَّمُ لِلمُؤمِنِ يَومَ القِيامَةِ : جُز يا مُؤمِنُ فَقَد أطفَأَ نورُكَ لَهَبي.
The believer is he whom all things fear, and that is because he is empowered by the religion of Allah, and does not fear anything. This is the sign of every believer.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 67 p. 305, no. 36; Mizan ul Hikmah, page No. 301
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : إنَّ المُؤمِنَ لَيَزهَرُ نورُهُ لاِءَهلِ السَّماءِ كَما تَزهَرُ نُجومُ السَّماءِ لاِءَهلِ الأَرضِ.
Everything is in awe of the believer including the reptiles and predators of the earth and the birds in the sky.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 67 p. 71, no. 33; Mizan ul Hikmah, page No. 301
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : ولَم يُخْلِ أرضَهُ مِن عالمٍ بما يَحتاجُ إليه الخَليقةُ، ومُتَعلِّمٍ على سبيلِ النَّجاةٍ ، اُولئكَ هُمُ الأقلُّونَ عَدَدا ، وقد بَيّنَ اللّه‏ُ ذلكَ في اُمَمِ الأنبياءِ ، وجَعلَهُم مثَلاً لِمَن تأخّرَ ، مثلُ قولهِ في قومِ نوحٍ : «ومَا آمَنَ مَعَهُ إلّا قَلِيلٌ » .
He has not kept His earth free of a knowledgeable man whom all of creation need, who is well-versed with the means of salvation. Such [people] are very few in number, and Allah has expounded this among the communities of the prophets, and made them the example for those to come after them, when He said concerning the people of Noah: “And none believed with him except a few”
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nur al-Thaqalayn, v. 2, p. 358, no. 90; Mizan ul Hikmah, page No. 302
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : المؤمنةُ أعَزُّ مِن المؤمنِ ، والمؤمنُ أعَزُّ مِن الكبريتِ الأحمرِ ، فمَن رأى منكُمُ الكبريتَ الأحمرَ
The believing woman is scarcer than the believing man, and the believing man is scarcer than red sulphur, and who from among you has ever seen red sulphur?!
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 242, no. 1; Mizan ul Hikmah, page No. 302
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ) : عَلاماتُ المؤمنِ خَمسٌ : الوَرعُ في الخَلوةِ ، والصَّدقةُ في القِلّةِ ، والصَّبرُ عند المصيبةِ ، والحِلْمُ عنـد الغضـبِ ، والصِّدقُ عند الخوفِ.
The signs of a believer are five: piety [even] when in seclusion, giving charity in spite of lack, patience in the face of calamity, clemency when angered, and truthfulness in spite of fear.
Imām `Alī ibn Husayn (a.s.)
Bihar al-Anwar, v. 67, p. 293, no. 15; Mizan ul Hikmah, page No. 302
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ وقد سُئلَ : بأيِّ شيءٍ يَعلَمُ المؤمنُ بأنّهُ مؤمنٌ ؟ ـ : بالتَّسْليمِ للّه‏ِ ، والرِّضا فيما وَردَ علَيهِ مِن سُرورٍ أو سُخْطٍ.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) when he was asked, ‘How does a believer know that he is indeed a believer?’, replied, ‘Through submission to Allah and satisfaction with whatever joy or [source of] annoyance comes his way.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 72, p. 336, no. 24; Mizan ul Hikmah, page No. 302
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : أفضلُ المؤمنينَ أفضلُهُم تَقْدِمَةً مِن نفسِهِ وأهلِهِ ومالِهِ.
The best of believers is the one who is best at dedicating himself, his family and his wealth [for Allah].
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. 303
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : أفضلُ المؤمنينَ إيمانا مَن كانَ للّه‏ِ أخْذُهُ وعَطاهُ وسَخطُهُ ورِضاهُ.
The best of believers in terms of faith is he whose giving and withholding, and whose displeasure and pleasure are solely for Allah.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3278; Mizan ul Hikmah, page No. 303
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : رأسُ‏الحِكمَةِ مَخافَةُ‏ اللّه‏ِ.
The fountainhead of wisdom is the fear of Allah.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 133, no. 43; Mizan ul Hikmah, page No. 317
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : أعْلى النّاسِ مَنزِلَةً عِندَ اللّه‏ِ أخوَفُهُم مِنهُ.
The person with the highest station in the sight of Allah is the one who fears Him the most.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 180, no. 10; Mizan ul Hikmah, page No. 317
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : ثَلاثٌ مُنْجِياتٌ ... خَوفُ اللّه‏ِ في السِّرِّ كأ نّكَ تَراهُ ، فإنْ لَم تَكُن تَراهُ فإنّهُ يرَاكَ.
Three things provide salvation…fear of Allah in private, as if you see Him, for verily even though you do not see Him, He surely sees you.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 70, p. 7, no. 5; Mizan ul Hikmah, page No. 318
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مَن كانَ باللّه‏ِ أعْرَفَ كانَ مِن اللّه‏ِ أخْوَفَ.
The one who knows Allah the most is the one who fears Allah the most.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 70, p. 393, no. 64; Mizan ul Hikmah, page No. 318
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الخَوفُ جِلْبابُ العارِفينَ .
Fear is the garment of the gnostics.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 664; Mizan ul Hikmah, page No. 318
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ) : ابنَ آدَمَ ، لا تَزالُ بخَيرٍ ... ما كانَ الخَوفُ لكَ شِعاراً والحُزنُ دِثاراً .
O son of Adam, you will always be with the good…as long as fear [of Allah] is your motto and grief your cloak.
Imām `Alī ibn Husayn (a.s.)
Amali al-Tusi, p. 115, no. 176; Mizan ul Hikmah, page No. 318
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : المؤمنُ بَينَ مَخافَتَينِ: ذَنبٌ قَد مَضى لا يَدْري ما صَنعَ اللّه‏ُ فيهِ ، وعُمرٌ قَد بَقيَ لا يَدْري ما يَكْتَسِبُ فيهِ مِن المَهالِكِ ، فهُو لا يُصْبِحُ إلّا خائفاً ولا يُصْلِحُهُ إلّا الخَوفُ .
The believer lies between two fears, fear of a sin that he has committed in the past and does not know what action Allah has taken [with regards to it], and fear for the remainder of his life in which he does not know what destructive sins he may commit, therefore he always wakes up in the morning fearful and it is only fear that reforms him.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 71, no. 12; Mizan ul Hikmah, page No. 318
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : ارْجُ اللّه‏َ رَجاءً لا يُجَرّئُكَ على مَعاصيهِ ، وخَفِ اللّه‏َ خَوفاً لا يُؤْيِسُكَ مِن رَحمَتِهِ.
Hope in Allah with such hope that it will not embolden you to disobey Him, and fear Allah with such fear that it will not cause you to despair of His mercy.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 70, p. 384, no. 39; Mizan ul Hikmah, page No. 319
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : كانَ أبي (عَلَيهِ الّسَلامُ) يقولُ : إنّهُ لَيس مِن عَبدٍ مؤمنٍ إلّا و في قَلْبهِ نُورانِ : نورُ خِيفَةٍ ونورُ رَجاءٍ ، لَو وُزِنَ هذا لَم يَزِدْ على هذا ، ولَو وُزِنَ هذا لَم يَزِدْ على هذا.
My father (AS) used to say, ‘There is no believing servant except that in his heart are two lights, a light of fear and a light of hope, if they were each to be measured neither would exceed the other.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 67, no. 1; Mizan ul Hikmah, page No. 319
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَن خافَ رَبَّهُ كَفّ ظُلْمَهُ.
The one who fears his Lord refrains from wrongdoing.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 75, p. 309, no. 3; Mizan ul Hikmah, page No. 319
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : لا يكونُ العَبدُ مؤمناً حتّى يكونَ خائفاً راجِياً ، ولا يكونُ خائفاً راجِياً حتّى يكونَ عامِلاً لِما يَخافُ ويَرْجو.
A servant is not a believer until he is both fearful and hopeful, and he is not fearful and hopeful until he acts in accordance with what he fears and what he hopes for.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 70, p. 392, no. 61; Mizan ul Hikmah, page No. 319
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : الخائفُ مَن لَم تَدَعْ لَهُ الرَّهْبةُ لِساناً يَنْطِقُ بهِ .
The fearful one is he whose dread has not left him with a tongue with which to speak.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 78, p. 244, no. 54; Mizan ul Hikmah, page No. 319
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : لا تَخافوا ظُلْمَ رَبِّكُم ، ولكنْ خافوا ظُلْمَ أنْفُسِكُم .
Do not fear oppression from your Lord, rather fear oppression from your own selves.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10234; Mizan ul Hikmah, page No. 320
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إذا خِفْتَ الخالِقَ فَرَرْتَ إلَيهِ ، إذا خِفْتَ المَخْلوقَ فَرَرْتَ مِنهُ.
When you fear the Creator you will escape to Him, and when you fear a creature, you will escape from it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4928-2029; Mizan ul Hikmah, page No. 320
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : قالَ اللّه‏ُ تبارَكَ وتعالى : وعِزَّتي وجَلالي ، لا أجْمَعُ على عَبْدي خَوفَينِ ، ولا أجْمَعُ لَه أمْنَينِ ، فإذا أمِنَني في الدُّنيا أخَفْتُهُ يَومَ القِيامَةِ ، و إذا خافَني في الدُّنيا أمِنْتُهُ يَومَ القِيامَةِ.
Allah, Blessed and most High, says, ‘By My Honour and Majesty, I do not combine two types of fear for My servant, neither do I combine two types of security for him. If he feels secure from Me [and My punishment] in this world, I will frighten him on the Day of Resurrection, and if he fears Me in this world, I will provide security for him on the Day of Resurrection.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 70, p. 379, no. 28; Mizan ul Hikmah, page No. 320
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الخَوفُ سِجْنُ النّفْسِ عَن الذُّنوبِ ، ورادِعُها عنِ المَعاصي .
Fear is the soul’s prison [preventing it] from sinning and is its deterrent from disobedience.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1987; Mizan ul Hikmah, page No. 321
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَن كَثُرَتْ مَخافَتُهُ قَلّتْ آفَتُهُ .
He whose fear increases, his affliction reduces.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Hikam, no. 8036; Mizan ul Hikmah, page No. 321
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : ثَمرَةُ الخَوفِ الأمنُ .
The fruit of fear is security.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4591; Mizan ul Hikmah, page No. 321
الإمامُ الحسنُ (عَلَيهِ الّسَلامُ) : مَن عَبدَ اللّه‏َ عَبّدَ اللّه‏ُ لَهُ كُلَّ شَيءٍ .
The one who is subservient to Allah, Allah will make everything else subservient to him.
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.)
Tanbih al-Khawatir, v. 2, p. 108; Mizan ul Hikmah, page No. 321
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : مَن خافَ اللّه‏َ أخافَ اللّه‏ُ مِنهُ كُلَّ شَيءٍ ، ومَن لَم يَخَفِ اللّه‏َ أخافَهُ اللّه‏ُ مِن كُلِّ شَيءٍ
The one who fears Allah, Allah will make everything fear him, and the one who does not fear Allah, Allah will make him fear everything else.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2. p. 28, no. 3; Mizan ul Hikmah, page No. 321
الإمامُ الهاديُّ (عَلَيهِ الّسَلامُ) : مَنِ اتّقى اللّه‏َ يُتّقى .
The one who is wary of Allah, Allah will make everyone wary of him.
Imām ‘Alī an-Naqī (‘Alī al-Hādī ) (a.s.)
Bihar al-Anwar, v. 77, p. 366, no. 32; Mizan ul Hikmah, page No. 321
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : طُوبى لِمَن شَغَلَهُ خَوفُ اللّه‏ِ عَن خَوفِ النّاسِ.
Blessed is the one whose fear of Allah preoccupies him from fearing people.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 126, no. 32; Mizan ul Hikmah, page No. 322
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : لا تَخَفْ في اللّه‏ِ لَوْمَةَ لائمٍ.
Do not fear the reproach of blame on the path of Allah.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Khisal, p. 526, no. 13; Mizan ul Hikmah, page No. 322
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إذا هِبْتَ أمْراً فقَعْ فيهِ ، فإنّ شِدَّةَ تَوقّيهِ أعْظَمُ مِمّا تَخافُ مِنهُ.
When you fear a matter, dive straight into it for verily the intensity of your wariness of it is greater than what you actually fear.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 175; Mizan ul Hikmah, page No. 322
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إذا خِفْتَ صُعوبَةَ أمْرٍ فاصْعُبْ لَهُ يَذِلَّ لكَ، وخادِعِ الزَّمانَ عَن أحْداثِهِ تَهُنْ علَيكَ .
If you fear the difficulty of a situation, be hard and firm in front of it and it will lower [in difficulty] for you, and wittingly deceive the problems of the age and they will become easy for you.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4108; Mizan ul Hikmah, page No. 322
عليٌّ (عَلَيهِ الّسَلامُ) : مَن لَم يُخِفْ أحَداً لَم يَخَفْ أبداً .
The one who does not fear anyone will never ever fear.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8955; Mizan ul Hikmah, page No. 323
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : إذا دَخَلتَ مَدْخَلاً تَخافُهُ فاقْرَأ هذهِ‏الآيةَ: «رَبِّ أدْخِلْني مُدْخَلَ صِدْقٍ وأخْرِجْني مُخْرَجَ صِدْقٍ واجْعَلْ لي مِن لَدُنْكَ سُلْطاناً نَصيراً»، فإذا عايَنْتَ الّذي تَخافُهُ فاقْرَأ آيةَ الكُرْسِيِّ .
If you enter a place which you fear, then recite this verse, “My Lord! Admit me with a worthy entrance, and bring me out with a worthy departure, and render me a favourable authority from yourself” [Qur’an 17:80], and if you see someone whom you fear, then recite Ayat al-Kursi [The verse of the Throne in the Holy Qur’an, 2:255-257].’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 76, p. 237, no. 37; Mizan ul Hikmah, page No. 323
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ) : مَن لَم يَخَفِ اللّه‏َ في القَليلِ لَم يَخَفْهُ في الكَثيرِ.
Whoever does not fear Allah with regards to small matters will not fear Allah with regards to large matters.
Imām Alī ibn Mūsā al-Rezā (a.s.)
Bihar al-Anwar, v. 71, p. 174, no. 10; Mizan ul Hikmah, page No. 323
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) :احذَروا ناراً لَجَبُها عَتيدٌ ، ولَهَبُها شَديدٌ ، وعَذابُها أبداً جَديدٌ.
Beware of the Fire whose din is ready, whose flames are fierce, and whose pain is ever fresh.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2620; Mizan ul Hikmah, page No. 400
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): نارٌ شديدٌ كَلَبُها، عالٍ لَجَبُها، ساطِعٌ لَهَبُها، مُتأجِّجٌ سَعيرُها، مُتَغيّظٌ زَفيرُها، بَعيدٌ خُمودُها، ذاكٍ وَقودُها، مُتَخوَّفٌ وَعيدُها.
The Fire whose rage is fierce, its din is high, its flame is glowing, its blaze is stirring up, its exhalation is furious, its extinction is remote, its fuel is blazing, and its threat is fearful.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, 9995; Mizan ul Hikmah, page No. 400
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ مِن قَولِ جبرئيلَ (عَلَيهِ الّسَلامُ) لِرسولِ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ـ : لو أنَّ حَلْقةً واحِدةً ، من السِّلسِلةِ الّتي طولُها سَبعونَ ذِراعاً ، وُضِعتْ على الدُّنيا لذابَتِ الدُّنيا مِن حَرِّها.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) said, relating what Gabriel (AS) once said to the Prophet (SAWA), ‘If only one link of the chain whose length is seventy cubits was to be tied down on this world, the world would melt by its heat.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 8, p. 280, no. 1; Mizan ul Hikmah, page No. 400
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ مِن قَولِ جبرئيلَ (عَلَيهِ الّسَلامُ) لِرسولِ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ـ : لَو أنّ سِرْبالاً مِن سَرابيلِ أهلِ النّارِ عُلِّقَ بينَ السَّماءِ والأرضِ لَماتَ أهلُ الدُّنيا مِن رِيحِهِ.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) relating what Gabriel (AS) said to the Prophet (SAWA), ‘If only one garment from among the garments of the people of the Fire was to be hung between the sky and the earth, the people of this world would die of its smell.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Amali al-Tusi, p. 533, no. 1162; Mizan ul Hikmah, page No. 400
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : لَو أنَّ دَلْواً صُبَّ من غِسْلينٍ‏ في مَطلَعِ الشّمسِ لَغَلَتْ مِنهُ جَماجِمُ مَن في مَغْرِبِها .
If a bucket of the pus [of Hell] was to be poured where the sun rises, the skulls of the people living where it sets would boil.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 8, p. 280, no. 1; Mizan ul Hikmah, page No. 401
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ مِن قَولِ جبرئيلَ (عَلَيهِ الّسَلامُ) لِرسولِ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ـ : لَو أنَّ قَطْرَةً من الضَّريعِ قَطَرتْ في شَرابِ أهلِ الدُّنيا لمَاتَ أهلُها من نَتْنِها.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) relating what Gabriel said to the Prophet (SAWA), ‘If one drop of the cactus [of Hell] was to drop in the drink of the people of this world, they would die of its stench.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Mizan ul Hikmah, page No. 401
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إنَّ أهلَ النّارِ لَمّا غلى الزَّقُّومُ والضَّريعُ في بُطونِهِم كغَلْيِ الحَميِم سَألوا الشَّرابَ ، فاُتوا بشرابٍ غَسّاقٍ وصَديدٍ ، يَتَجرّعُهُ ولا يَكادُ يُسيغُهُ ، ويأتيهِ المَوتُ مِن كلِّ مكانٍ وما هُو بمَيّتٍ.
When the Zaqqum and the cactus will boil in the stomachs of the people of the Fire, like boiling water, they will ask for a drink, and will be given a drink made of pus and festering matter. One will swallow it painfully but will not enjoy it, and death will come to him from all sides though he will not die.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 8, p. 302, no. 58; Mizan ul Hikmah, page No. 401
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : أوَّلُ مَن يَدخُلُ النّارَ أميرٌ مُتَسلّطٌ لم يَعْدِلْ، وذو ثَرْوَةٍ من المالِ لَم يُعْطِ المالَ حقَّهُ ، وفَقيرٌ فَخورٌ.
The first to enter the Fire will be a domineering ruler who did not maintain justice, a rich man possessing wealth who does not give his due from his wealth, and a poor man who is arrogant.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Uyoun Akhbar al-Reza (AS), v. 2, p. 28, no. 20; Mizan ul Hikmah, page No. 401
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : أشدُّ النّاسِ عَذاباً يَومَ القيامةِ رجُلٌ قَتلَ نَبيّا ، أو قَتلَهُ نَبيٌّ ، وإمامُ ضَلالةٍ.
The [categories of] people to experience the greatest pain on the Day of Resurrection will be: the man who killed a prophet or was killed by a prophet, the leader of deception, and the sculptor.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Durr al-Manthur, v. 1, p. 178; Mizan ul Hikmah, page No. 402
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : أشَدُّ النّاسِ عُقوبةً رجُلٌ كافَأَ الإحْسانَ بالإساءَةِ.
The person to experience the greatest punishment will be the man who recompenses good done unto him with evil.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3217; Mizan ul Hikmah, page No. 402
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : أشَدُّ النّاسِ عَذاباً يَومَ القيامةِ‏ المُتَسخِّطُ لِقَضاءِ اللّه‏ِ.
The person to experience the greatest pain on the Day of Resurrection will be the one who was dissatisfied with the decree of Allah.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3225; Mizan ul Hikmah, page No. 402
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : إنّ في جَهنّمَ لَوادِياً للمُتَكبِّرينَ يُقالُ لَه: سَقَرُ ، شَكا إلى اللّه‏ِعزّ وجلّ شِدّةَ حَرّهِ ، وسَألَهُ أنْ يأذَنَ لَه أنْ يَتَنفّسَ ، فتَنَفّسَ فأحْرَقَ جَهنّمَ !
Verily there is a valley in Hell reserved for the arrogant, called Saqar, which complained to Allah, Mighty and Exalted, about its severe heat and asked His permission to breathe. So it breathed, and thus ignited Hell!
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 310, no. 10; Mizan ul Hikmah, page No. 403
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ) : لا يُخلِّدُ اللّه‏ُ في النّارِ إلّاأهلَ الكُفرِ والجُحودِ وأهلَ الضَّلالِ والشِّركِ ، ومَنِ اجْتَنبَ الكبائرَ مِن المؤمنينَ لَم يُسألْ عنِ الصَّغائرِ .
Allah will not retain anybody in the Fire permanently except the people of disbelief, denial, error and polytheism. And whoever shuns the grave sins from among the believers will not be asked about the minor ones.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Tawhid, p. 407, no. 6; Mizan ul Hikmah, page No. 403
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) : إنّ قَوماً يُحْرَقونَ في (بـ)النّارِ حتّى إذا صاروا حُمَماً (حَميماً) أدْرَكَتْهُمُ الشَّفاعةُ.
Some people will burn in the Fire, until they are burned to ashes [and become pure] – then they will be taken out through intercession.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Zuhd li al-Husayn b. Sa`aid, p. 96, no. 260; Mizan ul Hikmah, page No. 403
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : إنّما خُلِّدَ أهلُ النّارِ في النّارِ لأنّ نِيّاتِهِم كانَت في الدُّنيا أنْ لَو خُلِّدوا فيها أنْ يَعْصوا اللّه‏َ أبَداً ، وإنّما خُلِّدَ أهلُ الجَنّةِ في الجنّةِ لأنَّ نِيّاتِهِم كانتْ في الدُّنيا أنْ لو بَقوا فيها أنْ يُطيعوا اللّه‏َ أبداً ، فبِالنِّيّاتِ خُلِّدَ هؤلاءِ وهؤلاءِ ـ ثُمَّ تلا قولَهُ تعالى ـ : «قُلْ كُلٌّ يَعْمَلُ على شَاكِلَتِهِ» قال : على نِيَّتهِ.
The people of the Fire will be kept permanently in the Fire because their intentions in the world were such that if they were to live forever therein, they would disobey Allah forever. And verily the people of Paradise will also be made to remain in Paradise permanently because their intentions in this world were to obey Allah if only they were to live there forever. So, it is due to their intentions that these and those have their permanent residence.’ Then Imam recited the word of Allah, the Exalted: “Say, ‘Everyone acts according to his character” 170 and said that it means according to his intention.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 85, no. 5; Mizan ul Hikmah, page No. 404
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كلُّ راجٍ طالِبٌ ‏وكُلُّ خائفٍ هارِبٌ.
Every hopeful person continues seeking, and every fearful one runs away.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Amali al-Mufid, p. 207, no. 38; Mizan ul Hikmah, page No. 411
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ لِرَجُلٍ سَألَهُ أن يَعِظَهُ ـ: لا تَكُن مِمَّن يَرجُو الآخِرَةَ بغَيرِ العَمَلِ ويُرَجِّي التَّوبَةَ بطُولِ الأمَلِ ، يَقولُ في الدنيا بقَولِ الزاهِدِينَ ويَعمَلُ فيها بعَمَلِ الراغِبينَ.
Do not be of those who hope for [bliss in] the life of the Hereafter without action, and delay repentance by having high expectations [of being forgiven], and who utter words like the ascetics with regard to this world, though in practice they behave like those who covet it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 150; Mizan ul Hikmah, page No. 411
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لَمّا سُئلَ عن قَومٍ يَعمَلُونَ بالمَعاصِي ويَقولونَ: نَرجُو ، فلا يَزالُونَ كذلكَ حتّى يَأتِيَهُمُ الموتُ ؟ ـ: هؤلاءِ قَومٌ يَتَرَجَّحُونَ في الأمانِيِّ كَذَبوا لَيسُوا بِراجِينَ ، إنّ مَن رَجا شَيئاً طَلَبَهُ ومَن خافَ مِن شيءٍ هَربَ مِنهُ.
Someone came to Imam al-Sadiq (AS) and told him that there was a group of people who were disobeying Allah, but at the same time they were saying that they hoped [in His mercy], and remained thus until death overtook them. Imam (AS) said, ‘These are people who swing back and forth between their desires. They are lying and are not really hopeful, for the one who hopes for something seeks it, and the one who fears something flees from it.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 68, no. 5; Mizan ul Hikmah, page No. 411
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اِجعَلُوا كُلَّ رجائكُم للّه‏ِِ سبحانَهُ ولا تَرجُوا أحَدا سِواهُ ، فإنّهُ ما رَجا أحَدٌ غَيرَ اللّه‏ِ تعالى إلّا خابَ.
Place all your hope in Allah, glory be to Him, and do not hope from anyone else apart from Him, for no sooner does anyone place his hope in anyone other than Allah than he fails.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2511; Mizan ul Hikmah, page No. 411
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الجَهلُ أدْوَأُ الدّاءِ.
Ignorance is the worst affliction.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 820; Mizan ul Hikmah, page No. 421
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الجَهلُ مُمِيتُ الأحْياءِ ومُخَلِّدُ الشَّقاءِ.
Ignorance is death for the living and perpetuates wretchedness.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1464; Mizan ul Hikmah, page No. 421
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الجَهلُ فَسادُ كُلِّ أمْرٍ.
Ignorance is the ruination of every affair.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 930; Mizan ul Hikmah, page No. 421
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الجَهلُ أصْلُ كُلِّ شَرٍّ.
Ignorance is the root of every evil.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 819; Mizan ul Hikmah, page No. 421
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الحِرْصُ والشَّرَهُ والبُخْلُ نَتيجَةُ الجَهلِ .
Greed, voracity, and stinginess are a result of ignorance
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1694; Mizan ul Hikmah, page No. 421
الإمامُ العسكريُّ (عَلَيهِ الّسَلامُ) : الجَهلُ خَصْمٌ
Ignorance is an enemy.
Imām Hasan al-‘Askarī (a.s.)
al-Durrah al-Bahirah, no. 44; Mizan ul Hikmah, page No. 421
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : إنَّ الجاهِلَ مَن عَصى اللّه‏َ وإنْ كانَ جَميلَ المَنظَرِ عَظيمَ الخَطَرِ.
The ignorant is one who disobeys Allah, even if he is beautiful to look at and of great importance.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 1, p. 160, no. 39; Mizan ul Hikmah, page No. 421
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : صِفةُ الجاهِلِ : أنْ يَظلِمَ مَن خالَطَهُ ، ويَتَعدّى على منَ هُو دُونَهُ ، ويَتطاوَلَ على مَن هُو فَوقَهُ ، كلامُهُ بغَيرِ تَدَبُّرٍ....
The characteristic of an ignorant person is that he oppresses whoever he associates with, acts unjustly towards his subordinates, flatters his superiors, and his speech is without deliberation.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tuhaf al-`Uqoul, no. 29; Mizan ul Hikmah, page No. 422
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الجاهِلُ لا يَعْرِفُ تَقْصيرَهُ‏ ولا يَقبلُ مِن النَّصيحِ لَهُ.
An ignorant person does not see his own shortcomings and is not willing to accept any advice concerning them.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1809; Mizan ul Hikmah, page No. 422
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الجاهِلُ مَيِّتٌ وإنْ كانَ حَيّاً.
An ignorant person is dead, even though he is living
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1125; Mizan ul Hikmah, page No. 422
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الجاهِلُ مَنِ انْخَدَعَ لِهَواهُ وغُرورِهِ.
The ignorant is one who has allowed himself to be deceived by his desires and whims.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1285; Mizan ul Hikmah, page No. 422
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : لا تَرى الجاهِلَ إلّا مُفْرِطاً أو مُفَرِّطاً .
You will not see an ignorant person except that he is either committing excess in what he does or falling short of what he ought to do.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 70; Mizan ul Hikmah, page No. 422
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إنَّما الجاهِلُ مَنِ اسْتَعْبَدتْهُ المَطالِبُ .
The ignorant is one whose desires have enslaved him.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3864; Mizan ul Hikmah, page No. 422
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : عَملُ الجاهِلِ وبَالٌ ، وعِلمُهُ ‏ضلالٌ .
The deeds of the ignorant are doomed and his knowledge is error.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6327; Mizan ul Hikmah, page No. 422
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إنَّ الجاهِلَ مَن عَدّ نَفسَهُ‏ـ بما جَهِلَ مِن مَعرفَةِ العِلمِ ـ عالِماً ، وبِرَأيهِ مُكْتَفياً ، فمَا يَزالُ للعُلماءِ مُباعِداً وعَلَيهِم زارِياً ، ولِمَن خَالفَهُ مُخَطِّئاً ، ولِمَا لَم يَعْرِفْ‏ مِن الاُمورِ مُضَلِّلاً ، فإذا وَردَ علَيهِ مِن الاُمورِ ما لَم يَعْرِفْهُ أنْكَرَهُ وكَذّبَ بهِ وقالَ بجَهالَتِهِ : ما أعْرِفُ هذا! وما أراهُ كانَ! وما أظُنُّ أنْ يَكونَ! وأنّى كانَ؟! وذلكَ لِثِقَتِهِ بِرَأْيِه وقِلَّةِ مَعْرِفَتِهِ بجَهالَتِهِ! فمَا يَنْفَكُّ بما يَرى مِمّا يَلْتَبِسُ علَيهِ رأيُهُ مِمّا لا يَعْرِفُ للجَهلِ مُسْتَفيداً، وللحقِّ مُنكِراً، وفي الجَهالَةِ مُتَحيِّراً، وعن طَلَبِ العِلمِ مُسْتَكبِراً.
The ignorant is one who considers himself knowledgeable about what he is [in actual fact] ignorant of, and he is content with his own opinion. His attachment to scholars only increases his estrangement [from knowledge] since he is constantly finding fault with them. He deems invalid the views of those who oppose him, and that which he does not understand he sees as fallacious. If he comes across something that he does not know, he denies it and falsifies it saying, ‘I have never heard of this!’ or ‘I do not see it as possible! or ‘How can it be!’ or ‘Where is this from?’ This is due to his confidence in his own opinion and the paucity of his awareness of his own ignorance. For this reason he is attached to what he sees as beneficial from his own mistaken opinion, and as a consequence, denies the truth, remains confused in his own ignorance and too proud to seek knowledge.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tuhaf al-`Uqoul, no. 73; Mizan ul Hikmah, page No. 423
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مِن أخلاقِ الجاهِلِ الإجابَةُ قَبلَ أنْ يَسمَعَ، والمُعارَضَةُ قَبلَ أنْ يَفْهَمَ، والحُكْمُ بما لا يَعْلَمُ.
The attributes of the ignorant are that: he answers before listening, objects before understanding, and passes judgment on that which he does not know.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
A`alam al-Din, no. 303; Mizan ul Hikmah, page No. 423
الإمامُ الهاديُّ (عَلَيهِ الّسَلامُ) : الجاهِلُ أسِيرُ لِسانِهِ.
The ignorant is a prisoner of his tongue.
Imām ‘Alī an-Naqī (‘Alī al-Hādī ) (a.s.)
al-Durrah al-Bahirah, no. 41; Mizan ul Hikmah, page No. 423
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : أجْهلُ النّاسِ المُغَترُّ بقَولِ مادِحٍ مُتَملِّقٍ ، يُحسِّنُ لَهُ القَبيحَ ويُبغِّضُ إلَيهِ النَّصيحَ.
The most ignorant of people is one who is deluded by the praise of a flatterer who beautifies evil to him and renders a sincere advice detestable.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3262; Mizan ul Hikmah, page No. 423
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : غايةُ الجَهلِ تَبَجُّحُ المَرءِ بِجَهْلِهِ.
The utter extremity of ignorance is for one to glorify his own ignorance.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6371; Mizan ul Hikmah, page No. 424
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : أعظَمُ الجَهلِ جَهلُ الإنسانِ أمرَ نَفْسِهِ.
The greatest form of ignorance is for a person to be ignorant of the condition of his own self.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2936; Mizan ul Hikmah, page No. 424
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : كَفى بالمرءِ جَهلاً أنْ يَرتَكِبَ ما نَهى عَنهُ .
It suffices for one to be considered ignorant if he commits that which is forbidden.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Masalib al-Sa’ ul, no. 55; Mizan ul Hikmah, page No. 424
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : حَسْبكَ مِن الجَهلِ أنْ تُعجَبَ بعِلْمِكَ .
Self-admiration in one’s knowledge is sufficient to be considered ignorance.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Amali al-Tusi, p. 56, no. 78; Mizan ul Hikmah, page No. 424
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : كفى بالمرءِ جَهلاً أنْ ‏يَجْهَلَ قَدْرَهُ .
It suffices as ignorance to be unaware of one’s status.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 7050; Mizan ul Hikmah, page No. 424
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : لا تَتَكلّمْ بكُلِّ ما تَعلَمُ فكَفى بذلكَ جَهلاً .
Do not utter all that you know since that is enough to be considered ignorance.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10187; Mizan ul Hikmah, page No. 424
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : كفى بخَشيَةِ اللّه‏ِ عِلْما ، وكفى بالاغْتِرارِ باللّه‏ِ جَهْلاً .
‘[Possessing] fear of Allah suffices as knowledge, and being conceited towards Him suffices as ignorance.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 70, p. 379, no. 26; Mizan ul Hikmah, page No. 424
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مِن الجَهل أنْ تُظهِرَ كلَّ ماعَلِمْتَ.
Ignorance is to display all that you know.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 2, p. 122; Mizan ul Hikmah, page No. 425
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الرُّكونُ إلى الدُّنيا مَع ما تُعايِنُ مِنها جَهلٌ.
Relying on this world in spite of all that you face therein is ignorance.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 384; Mizan ul Hikmah, page No. 425
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : رَغْبتُكَ في المُستَحيلِ جَهلٌ.
Your desire for the impossible is ignorance.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5384; Mizan ul Hikmah, page No. 425
الإمامُ الحسنُ (عَلَيهِ الّسَلامُ) ـ لمّا سألَهُ أبوه عن تفسيرِ الجَهلِ ـ : سُرعةُ الوُثوبِ علَى الفُرْصةِ قبلَ الاسْتِمْكانِ مِنها ، والامْتِناعُ عنِ الجَوابِ.
It(Ignorance) is hastening to snatch up an opportunity before having made oneself capable [of fulfilling it], and it is to refuse to answer.
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.)
Ma`ani al-Akhbar, p. 401, no. 62; Mizan ul Hikmah, page No. 425
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : الجَهلُ في ثلاثٍ : في تَبدُّلِ الإخْوانِ ، والمُنابَذَةِ بغَيرِ بَيانٍ ، والتَّجَسُّسِ عمّا لا يَعني.
Ignorance lies in three things: in compromising one’s brothers, declaring war without the command to do so, and spying into affairs that do not concern one.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tuhaf al-`Uqoul, no. 317; Mizan ul Hikmah, page No. 425
الإمامُ العسكريُّ (عَلَيهِ الّسَلامُ) : مِن الجَهلِ الضّحكُ ‏من غيرِ عَجَبٍ .
Ignorance is to laugh without any reason.
Imām Hasan al-‘Askarī (a.s.)
Tuhaf al-`Uqoul, no. 487; Mizan ul Hikmah, page No. 425
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : النّاسُ أعْداءُ ما جَهِلوهُ .
People are antagonists of what they are ignorant of.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Masalib al-Sa’ ul, no. 57; Mizan ul Hikmah, page No. 426
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَن جَهِلَ شيئا 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. 426
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : قلتُ أرْبَعاً أنزلَ اللّه‏ُ تعالى تَصديقي بها في كِتابِهِ...قُلتُ : مَن جَهِلَ شيئا عادَاهُ ، فأنْزلَ اللّه‏ُ: «بَلْ كَذَّبوا بِما لَم يُحيطوا بِعلْمِهِ».
I have said four things which Allah has verified with verses He has revealed in His Book … I said: ‘He who is ignorant of something will oppose it’, and He revealed: “Rather, they deny that whose knowledge they do not comprehend” Qur’an 10:39
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Mizan ul Hikmah, page No. 426
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : لا تُعادوا ما تَجهَلونَ ؛ فإنَّ أكثرَ العِلمِ فيما لا تَعْرِفونَ .
Do not oppose that which you are ignorant of; for most knowledge lies in that which you cannot fathom.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, no. 10246; Mizan ul Hikmah, page No. 426
الإمامُ عليٌّ عليه‏السلام : من اُلهِمَ العِصمَةَ أمِنَ الزَّلَلَ .
He who is divinely granted infallibility is safe from error.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8469; Mizan ul Hikmah, page No. 429
معاني الأخبار عن الإمامِ الكاظم عن آبائه عن الإمامِ زينِ العابدينَ: الإمامُ مِنّا لا يَكونُ إلّا مَعصوماً، ولَيسَتِ العِصمَةُ في ظاهِرِ الخِلقَةِ فيُعرَفَ بِها ، ولِذلكَ لا يَكونُ إلّا مَنصوصاً. فقيلَ لَهُ: يَابنَ رَسولِ اللّه‏ِ ، فَما مَعنَى المَعصومِ؟ فقالَ: هُوَ المُعتَصِمُ بِحَبلِ اللّه‏ِ ، وحَبلُ اللّه‏ِ هُوَ القُرآنُ، لا يَفتَرِقانِ إلى يَومِ القِيامَةِ، والإمامُ يَهدي إلَى القُرآنِ، والقُرآنُ يَهدي إلَى الإمامِ ، وذلكَ قَولُ اللّه‏ِ عزَّوجلَّ: «إنَّ هذا القُرآنَ يَهْدي لِلَّتي هِيَ أقْوَمُ».
An Imam from among us can only be infallible. Infallibility is not an outward physical feature that can be noticed which is why it must be documented [in the Qur’an or traditions].’ He was then asked, ‘O son of the Prophet, and what does infallible mean’ to which he replied, ‘It refers to one who clings fast to the rope of Allah, and the rope of Allah is the Qur’an. They do not separate from each other until the Day of Resurrection, and the Imam guides to the Qur’an and the Qur’an guides to the Imam, which is the purport of Allah’ s saying [in the Qur’an] “Verily this Qur’an guides to what is most upright”[ Qur’an 179].’
Imām `Alī ibn Husayn (a.s.)
Ma`ani al-Akhbar, p. 132, no. 1; Mizan ul Hikmah, page No. 429
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لَمّا سَألَهُ هِشامٌ عَن مَعنَى المَعصومِ ـ: المَعصومُ هُوَ المُمتَنِعُ بِاللّه‏ِ مِن جَميعِ مَحارِمِ اللّه‏ِ ، وقالَ اللّه‏ُ تَبارَكَ وتَعالى: «ومَن يَعتَصِمْ بِاللّه‏ِ فقَد هُدِيَ إلى صِراطٍ مُستَقيمٍ»
Imam al-Sadiq (AS), in reply to Hisham’ s question about the meaning of infallible, said - The infallible [Imam] is prevented by Allah from all acts which Allah has prohibited, and Allah, Blessed and most High, says “And whoever takes recourse in Allah is certainly guided to a straight path" ”[ Qur’an 3:101].
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Mizan ul Hikmah page No. 429
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ اللّه‏َ عزَّ ذِكرُهُ يَعصِمُ مَن أطاعَهُ، ولا يَعتَصِمُ بِهِ مَن عَصاهُ.
Verily Allah, Exalted be His remembrance, protects [from sin] whoever obeys Him, and whoever disobeys Him does not benefit from His protection.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 8, p. 82, no. 39; Mizan ul Hikmah, page No. 429
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): الاعِتبارُ يُثمِرُ العِصمَةَ .
Drawing lessons [from past experiences] gives rise to sinlessness.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 879; Mizan ul Hikmah, page No. 430
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): إنَّ التَّقوى عِصمَةٌ لَكَ في حَياتِكَ ، وزُلفى لَكَ بَعدَ مَماتِكَ.
Verily Godwariness is a protection [against sin] for you in your life, and a great profit for you after your death.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3466; Mizan ul Hikmah, page No. 430
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): بِالتَّقوى قُرِنَتِ العِصمَةُ.
Sinlessness is fastened with Godwariness.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4316; Mizan ul Hikmah, page No. 430
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): الحِكمَةُ عِصمَةٌ ، العِصمَةُ نِعمَةٌ.
Wisdom is sinlessness, and sinlessness is a bounty.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 12; Mizan ul Hikmah, page No. 430
الإمامُ عليٌ (عَلَيهِ الّسَلامُ) ـ في مُناجاتِهِ ـ: إلهي ، لا سَبيلَ إلى الاحتِراسِ مِنَ الذَّنبِ إلّا بِعِصمَتِكَ ، ولا وُصولَ إلى عَمَلِ الخَيراتِ إلّا بِمَشِيئَتِكَ ، فكَيفَ لي بِإفادَةِ ما أسلَفتَني فيهِ مَشيئَتَكَ ؟! وكَيفَ لي بِالاحتِراسِ مِنَ الذَّنبِ ما إن لَم تُدرِكْني فيهِ عِصمَتُكَ؟!
My God, I have no way to guard myself from sin except through Your protection, and no way to attain good deeds except by Your will. So how can I ever benefit from that which You have preceded with Your will! And how can I ever guard myself from sins as long as Your protection does not cover me therein!
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Balad al-Amin, p. 315; Mizan ul Hikmah, page No. 430
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): إذا عَلِمَ اللّه‏ُ تَعالى حُسنَ نِيَّةٍ مِن أحَدٍ اكتَنَفَهُ بِالعِصمَةِ .
When Allah, most High, knows the good intention of a person, He encompasses him with His protection from all sides.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 78, p. 188, no. 41; Mizan ul Hikmah, page No. 430
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ في صِفَةِ الإمامِ ـ: مَعصوماً مِنَ الزَّلاّتِ ، مَصوناً عَنِ الفَواحِشِ كُلِّها .
He(Imam) is immune from committing all errors, well-protected from all acts of indecency.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 1, p. 204, no. 2; Mizan ul Hikmah, page No. 430
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): نَحنُ تَراجِمَةُ أمرِ اللّه‏ِ ، نَحنُ قَومٌ مَعصُومونَ.
We are the interpreters of Allah’ s command, we are the infallible people
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 1, p. 269, no. 6; Mizan ul Hikmah, page No. 431
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): الإمامُ: المُطَهَّرُ مِنَ الذُّنوبِ ، والمُبَرَّأُ عَنِ العُيوبِ.
An Imam is purified from sins, immune from all flaws.
Imām Alī ibn Mūsā al-Rezā (a.s.)
al-Kafi, v. 1, p. 200, no. 1; Mizan ul Hikmah, page No. 431
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): . . . فهُوَ مَعصومٌ مُؤَيَّدٌ مُوَفَّقٌ مُسَدَّدٌ ، قَد أمِنَ مِنَ الخَطايا والزَّلَلِ والعِثارِ ، يَخُصُّهُ اللّه‏ُ بِذلكَ لِيَكونَ حُجَّتَهُ عَلى عِبادِهِ وشاهِدَهُ عَلى خَلقِهِ .
He [i.e. the Imam] is therefore infallible, divinely supported, aided, and shielded; being immune from all mistakes, errors and lapses. Allah has endowed him that in order to make Him His proof on the servants and His witness over creation.
Imām Alī ibn Mūsā al-Rezā (a.s.)
al-Kafi, v. 1, p. 203, no. 1; Mizan ul Hikmah, page No. 431
الإمامُ الباقرُ أو الإمامُ الصّادقُ (عَلَيهِم الّسَلامُ): أثقَلُ ما يُوضَعُ في المِيزانِ يَومَ القِيامَةِ الصَّلاةُ على محمّدٍ وعَلى أهلِ بَيتِهِ
The heaviest thing to be placed on the scales on the Day of Resurrection is the invocation of blessings on Muhammad and his household (AS).
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 94, p. 49, no. 9; Mizan ul Hikmah, page No. 486
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الإسلامُ يَعلُو ولا يُعلى علَيهِ.
Islam excels and cannot be surpassed by anything else.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Faqih, v. 4, p. 334, no. 5719; Mizan ul Hikmah, page No. 487
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن أحسَنَ في الإسلامِ لَم يُؤاخَذْ بما عَمِلَ في الجاهليَّةِ ، ومَن أساءَ في الإسلامِ اُخِذَ بِالأوَّلِ والآخِرِ.
He who performs good acts after having embraced Islam will not be punished for anything that he did in his pre-Islamic state, whilst he who continues to commit bad after having embraced Islam will be taken to account for everything from beginning to end.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 461, no. 2; Mizan ul Hikmah, page No. 487
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا شَرَفَ أعلى مِنَ الإسلامِ .
There is no distinction higher than Islam.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 371; Mizan ul Hikmah, page No. 487
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّ هذا الإسلامَ دِينُ اللّه‏ِ الذي اصطَفاهُ لِنفسِهِ ، واصطَنَعَهُ على عَينِهِ ، وأصفاهُ خِيَرَةَ خَلقِهِ ، وأقامَ دَعائمَهُ على مَحَبَّتِهِ ، أذَلَّ الأديانَ بِعِزَّتِهِ ، ووَضَعَ المِلَلَ بِرَفعِهِ .
Verily this Islam is the religion of Allah, which He has chosen for Himself, which He has developed before His eyes, which He has preferred for the best of all His creatures, and whose pillars he has founded upon His love. He has abased other religions by honouring it and humiliated other creeds before its sublimity.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 198; Mizan ul Hikmah, page No. 487
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ في وَصفِ الإسلامِ ـ: فهُو أبلَجُ المَناهِجِ ، وأوضَحُ (واضِحُ) الوَلائجِ، مُشرِفُ المَنارِ ، مُشرِقُ الجَوادِّ ، مُضِيءُ المَصابِيحِ.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) in his description of Islam, said, 'It is the brightest of all paths, the clearest of all passages, with towering minarets, brightly lit highways and illuminating lamps.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 106; Mizan ul Hikmah, page No. 488
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): المُسلمُ مَن سَلِمَ الناسُ مِن يَدِهِ ولِسانِهِ ، والمُؤمِنُ مَنِ ائتَمَنَهُ الناسُ على أموالِهِم وأنفُسِهِم.
A Muslim is he whose hand and tongue people feel safe from, whilst a believer (mu'min) is he whom people trust with their belongings and their lives.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Ma`ani al-Akhbar, p. 239, no. 1; Mizan ul Hikmah, page No. 488
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الإسلامُ عُريانٌ ؛ فَلِباسُهُ الحَياءُ ، وزِينَتُهُ الوَفاءُ ، ومُرُوءَتُهُ العَمَلُ الصالِحُ ، وعِمادُهُ الوَرَعُ ، ولِكُلِّ شَيءٍ أساسٌ وأساسُ الإسلامِ حُبُّنا أهلَ البَيتِ.
Islam is naked, and its clothing is modesty, its adornment loyalty, its valour good deeds, and its pillars piety. Everything has a foundation, and the foundation of Islam is the love for us, the ahl al-bayt (the household of the Prophet).
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Mahasin, v. 1, p. 445, no. 1031; Mizan ul Hikmah, page No. 489
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): قَواعِدُ الإسلامِ سَبعَةٌ: فَأوَّلُها العَقلُ وعلَيهِ بُنِيَ الصَّبرُ ، والثاني: صَونُ العِرضِ وصِدقُ اللَّهجَةِ ، والثالِثَةُ: تِلاوَةُ القُرآنِ على جِهَتِهِ ، والرابِعَةُ: الحُبُّ في اللّه‏ِ والبُغضُ في اللّه‏ِ ، والخامِسةُ: حَقُّ آلِ محمّدٍ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ومَعرِفَةُ وَلايَتِهِم ، والسادِسَةُ: حَقُّ الإخوانِ والمُحاماةُ علَيهِم ، والسّابِعَةُ: مُجاوَرَةُ الناسِ بالحُسنى .
Islam has seven fundamentals: the first is reason, on which perseverance is founded. The second is maintenance of one's honour and honest speech. The third is proper recitation of the Qur'an. The fourth is to love for the sake of Allah and to hate for the sake of Allah. The fifth is the right due to the household of the Prophet (SAWA) and their guardianship. The sixth is the right of one's fellow brothers and their protection. The seventh is close contact with people through fair means.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tuhaf al-`Uqoul, no. 196; Mizan ul Hikmah, page No. 489
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): بُنِيَ الإسلامُ على خَمسَةِ دَعائمَ: إقامِ الصَّلاةِ ، وإيتاءِ الزَّكاةِ ، وصَومِ شَهرِ رَمَضانَ ، وحَجِّ البَيتِ الحَرامِ ، والوَلايَةِ لَنا أهلَ البَيتِ .
Islam has been founded on five pillars: the establishment of prayer, the giving of the alms-tax, the fast of the month of Ramazan, the pilgrimage to the Sanctified House, and [the acknowledgment of] our guardianship, the ahl al-bayt.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Amali al-Mufid, p. 353, no. 4; Mizan ul Hikmah, page No. 489
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): إنَّ الإمامَةَ اُسُ‏الإسلامِ النامي، وفَرعُهُ السامي .
Verily Imama (divinely appointed leadership of the twelve Imams) is the ever-growing root of Islam as well as its lofty branch.
Imām Alī ibn Mūsā al-Rezā (a.s.)
al-Kafi, v. 1, p. 200,no. 1; Mizan ul Hikmah, page No. 489
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن أصبَحَ لا يَهتَمُّ بِاُمورِ المُسلمينَ فلَيسَ بمُسلمٍ .
He who wakes up in the morning unconcerned about the situations of fellow Muslims is not a Muslim.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 163, no. 1; Mizan ul Hikmah, page No. 490
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الإسلامُ هُو التسليمُ ، والتسليمُ هُو اليَقينُ ، واليَقينُ هُو التصديقُ ، والتصديقُ هُو الإقرارُ، والإقرارُ هُو الأداءُ ، والأداءُ هُو العَملُ .
Verily Islam is submission, and submission is conviction, and conviction is certification of something, and certification is attestation, and attestation of something is fulfilment of it, and fulfilment is the performance of required acts.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 125; Mizan ul Hikmah, page No. 490
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): جانِبُوا الخِيانةَ ، فإنّها مُجانَبَةُ الإسلامِ.
Repel treachery, for verily it repels Islam.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4742; Mizan ul Hikmah, page No. 490
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن أعانَ على مُسلمٍ فقد بَرِئَ مِنَ الإسلامِ.
Whoever aids and abets wrongdoing towards a fellow Muslim is not a Muslim.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 922; Mizan ul Hikmah, page No. 490
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) لرجُلٍ شاميٍّ سَألَهُ عن مَسائلَ ، فلَمّا أجابَهُ قالَ : أسلَمتُ للّه‏ِ الساعَةَ : بَل آمَنتَ بِاللّه الساعَةَ ، إنَّ الإسلامَ قبلَ الإيمانِ وعلَيهِ يَتوارَثُونَ ويَتَناكَحُونَ ، والإيمانُ علَيهِ يُثابُونَ .
answered some questions that a Syrian man had come to ask him, after which the latter said, 'I am a Muslim right now.’ Imam said, 'No, rather you have faith right now, for Islam comes before faith [i.e. you were already a Muslim], and is the means by which people inherit each other and marry each other, whereas faith is the means by which they are rewarded.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 1, p. 173, no. 4; Mizan ul Hikmah, page No. 490
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الإسلامُ يُحقَنُ بهِ الدَّمُ وتُؤَدّى بهِ الأمانَةُ ، وتُستَحَلُّ به الفُروجُ ، والثَّوابُ على الإيمانِ .
Islam is that through which life is spared, goods are entrusted, and women become lawful [through marriage], whereas faith is that which incurs reward.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 25, no. 6; Mizan ul Hikmah, page No. 491
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): العَدلُ أساسٌ بِه قِوامُ العالَمِ
Justice is the base that supports the whole world.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Masalib al-Sa’ ul, p. 61; Mizan ul Hikmah, page No. 498
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): جَعَلَ اللّه‏ُ سُبحانَهُ العَدلَ قِواماً لِلأنامِ، وتَنزيهاً مِنَ المَظالِمِ والآثامِ، وتَسنِيَةً لِلإسلامِ.
Allah, Glory be to Him, made justice a support for mankind, an eliminator of wrongs and sins, and an elevator of Islam.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4789; Mizan ul Hikmah, page No. 498
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): العَدلُ قِوامُ الرَّعِيَّةِ وجَمالُ الوُلاةِ.
Justice is the support of the masses and the beauty [adorning] the governors.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1954; Mizan ul Hikmah, page No. 498
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): العَدلُ جُنَّةُ الدُّوَلِ.
Justice is the shield of the nations.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1873; Mizan ul Hikmah, page No. 498
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): بِالعَدلِ تَصلُحُ الرَّعِيَّةُ .
The masses behave righteously through justice.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4215; Mizan ul Hikmah, page No. 498
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): بِالعَدلِ تَتَضاعَفُ البَرَكاتُ .
Blessings are multiplied through justice.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4211; Mizan ul Hikmah, page No. 498
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): العَدلُ نِظامُ الإمرَةِ .
Justice is the regulatory system of authority.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 774; Mizan ul Hikmah, page No. 498
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ما عُمِّرَتِ البُلدانُ بِمِثلِ العَدلِ .
Nothing can cause nations to flourish like justice.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9534; Mizan ul Hikmah, page No. 498
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ لَمّا سُئلَ عَن أفضَلِيّةِ العَدلِ أو الجُودِ ـ: العَدلُ يَضَعُ الاُمورَ مَواضِعَها، والجُودُ يُخرِجُها مِن جِهَتِها، والعَدلُ سائسٌ عامٌّ، والجُودُ عارِضٌ خاصٌّ، فالعَدلُ أشرَفُهُما وأفضَلُهُما.
was once asked which was better, justice or generosity, to which he replied, ‘Justice puts things in their rightful place, whereas generosity takes them away from their course. Justice is a general predominant state, whereas generosity is a transient characteristic. Justice is therefore the nobler and better of the two.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 437; Mizan ul Hikmah, page No. 499
فاطمةُ الزَّهراءُ (عَلَيهَا الّسَلامُ): فَرَضَ ... العَدلَ تَسكيناً لِلقُلوبِ.
Allah has made justice incumbent as a source of tranquility for the hearts.
Hazrat Fātimah az-Zahrā (s.a.)
Ellal al-Shara’ie, p. 247, no. ; Mizan ul Hikmah, page No. 499
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): العَدلُ أحلى مِنَ الماءِ يُصيبُهُ الظَّمآنُ.
Justice is sweeter than water to a thirsty man.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 146, no. 11; Mizan ul Hikmah, page No. 499
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): العَدلُ أحلى مِنَ الشَّهدِ، وأليَنُ مِنَ الزُّبدِ، وأطيَبُ ريحاً مِنَ المِسكِ.
Justice is sweeter than honey, softer than butter and smells more fragrant than musk.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Ghurar al-Hikam, p. 147, no. 15; Mizan ul Hikmah, page No. 499
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن عامَلَ النّاسَ فلَم يَظلِمْهُم، وَحَدَّثَهُم فلَم يَكذِبْهُم، ووَعَدَهُم فلَم يُخلِفْهُم، فَهُو مِمَّن كَمُلَت مُروءَتُهُ، وظَهَرَت عَدالَتُهُ، ووَجَبَت اُخُوَّتُهُ، وحَرُمَت غِيبَتُهُ
He who treats people in such a way that he never wrongs them, and speaks to them and never lies to them, and when he makes a promise to them he never breaks it, such a person is perfect in his valorous qualities, his justice is manifest, and it becomes obligatory to consider him as one’s brother and prohibited to backbite him.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Khisal, p. 208, no. 28; Mizan ul Hikmah, page No. 499
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن صاحَبَ النّاسَ بِالَّذي يُحِبُّ أن يُصاحِبوهُ كانَ عَدلاً .
He who associates with people as he himself would like others to associate with him is indeed just.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Kanz al-Fawa’ id li al-Karajiki, v. 2, p. 162; Mizan ul Hikmah, page No. 499
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ في وَصِيَّتِهِ لاِبنِهِ الحُسَينِ (عَلَيهِ الّسَلامُ) ـ: اُوصيكَ بِتَقوَى اللّه‏ِ في الغِنى والفَقرِ ... وبِالعَدلِ عَلَى الصَّديقِ والعَدُوِّ.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) said in his will to his son al-Husayn (AS), ‘I advise you to be wary of your duty to Allah in wealth and poverty … and [I advise you] of being just towards both friend and foe.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tuhaf al-`Uqoul, no. 88; Mizan ul Hikmah, page No. 500
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أعدَلُ النّاسِ مَن أنصَفَ عَن قُوَّةٍ.
The most just person is he who uses his strength even-handedly.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3242; Mizan ul Hikmah, page No. 500
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أعدَلُ الخَلقِ أقضاهُم بالحَقِّ.
The most just from all creation is he who fulfils rights most indiscriminately.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3014; Mizan ul Hikmah, page No. 500
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): غايَةُ العَدلِ أن يَعدِلَ المَرءُ في نَفسِهِ.
The peak of justice is that a man be just towards his own self.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6368; Mizan ul Hikmah, page No. 500
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الإمامةُ نِظامُ الاُمّةِ.
Imama is the [structural] system of the [Muslim] community.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1095; Mizan ul Hikmah, page No. 532
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): بُنِيَ الإسلامُ على خَمْسٍ: عَلى الصَّلاةِ، والزَّكاةِ، والصَّومِ، و الحَجِّ، والوَلايةِ، ولَمْ يُنادَ بِشَيْءٍ كَما نُودِيَ بالوَلايةِ.
Islam is based on five: prayer, alms, fasting, the obligatory pilgrimage (Hajj), and the divine guardianship [of the Imams from the household of the Prophet]. And no other issue has been called for as much as divine guardianship.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 3, p. 18, no. 2; Mizan ul Hikmah, page No. 532
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لا يَقْبَلُ اللّه‏ُ مِنَ العِبادِ الأعمالَ الصّالحةَ الّتي يَعْمَلونَها إذا تَوَلَّوا الإمامَ الجائرَ الّذي ليسَ مِنَ اللّه تعالى .
Allah will not accept the good deeds performed by the servants if they accept the custodianship of a tyrant leader who has not been appointed by Allah, most High.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Nur al-Thaqalayn, v. 4, p. 104, no. 130; Mizan ul Hikmah, page No. 532
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): الإمامةُ هِيَ النُّورُ، وذلكَ قولُهُ‏عزّوجلّ: «آمِنُوا باللّه‏ِ وَرَسُولِهِ والنُّورِ الّذي أنْزَلْنا»4، قالَ: النُّورُ هُوَ الإمامُ .
Imama is the light, and that is the purport of His saying [in the Qur’an]: “So have faith in Allah and His Apostle and the light which We have sent down”. He (AS) said, ‘The light is the Imam.’
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Nur al-Thaqalayn, v. 5, p. 341, no. 16; Mizan ul Hikmah, page No. 532
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): وأنْزَلَ في حِجَّةِ الوَداعِ وَهِيَ آخِرُ عُمْرِهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) «اليَومَ أكْمَلْتُ لَكُمْ دِينَكُمْ»وأمرُ الإمامةِ مِنْ تَمامِ الدِّينِ.
And it was revealed in the Prophet’s farewell pilgrimage, during the end of his life: “Today I have perfected your religion for you…” and the issue of Imama is the completion of the religion.
Imām Alī ibn Mūsā al-Rezā (a.s.)
Nur al-Thaqalayn, v. 1, p. 589, no. 33; Mizan ul Hikmah, page No. 533
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): إنَّ الإمامةَ اُسُّ الإسلامِ النّامي، وفَرْعُهُ السّامي .
Verily Imama is the growing basis of Islam, as well as its lofty branches.
Imām Alī ibn Mūsā al-Rezā (a.s.)
al-Kafi, v. 1, p. 200, no. 1; Mizan ul Hikmah, page No. 533
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): إنّ الإمامةَ زِمامُ الدِّينِ، ونِظامُ المُسلِمينَ، وصَلاحُ الدُّنيا، وعِزُّالمُؤمِنينَ.
Verily Imama is the reins of religion, the ruling system of the Muslims, the prosperity for the world and an honour for the believers.
Imām Alī ibn Mūsā al-Rezā (a.s.)
al-Kafi, v. 1, p. 200, no. 1; Mizan ul Hikmah, page No. 533
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ تبارَكَ وتعالى اتَّخَذَ إبراهيمَ عَبْداً قَبْلَ أنْ يَتَّخِذَهُ نَبِيّاً، وإنَّ اللّه‏َ اتَّخَذَهُ نَبِيّاً قَبْلَ أنْ يَتَّخِذَهُ رَسُولاً، وإنَّ اللّه‏َ اتَّخَذَهُ رَسُولاً قَبْلَ أنْ يَتَّخِذَهُ خَليلاً، وإنَّ اللّه‏َ اتَّخـَذَهُ خَليلاً قَبْلَ أنْ يَجْعَلَهُ إماماً، فَلَمّا جَمَعَ لَهُ الأشياءَ قالَ: إنّي جاعِلُكَ لِلنّاسِ إماماً.
Verily Allah, Blessed and most High, took Abraham [Prophet Abraham (AS) is known in the Arabic tradition as Abraham (ed.)] as a slave before He took him as a prophet, and verily Allah took him as a prophet before He took him as an apostle, And verily Allah took him as an apostle before He took him as a friend. And verily Allah took him as a friend before He made him an Imam. And when all these ranks came together in him, He said, “I am making you the Imam of mankind.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 1, p. 175, no. 2; Mizan ul Hikmah, page No. 533
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): لَو أنّ الإمامَ رُفِعَ مِنَ الأرضِ ساعةً لَماجَتْ بأهْلِها كَما يَمُوجُ البَحْرُ بأهلِهِ
Certainly Allah has not left the earth without a knowledgeable authority, for if it were not such, the truth would never be distinguished from falsehood.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 1, p. 178, no. 5; Mizan ul Hikmah, page No. 534
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّ الأرضَ لا تَخْلُو إلّا وَفِيها إمامٌ، كَيْما إنْ زادَ المُؤمنونَ شَيْئا رَدَّهُمْ، وإنْ نَقَصُوا شَيْئا أتَمَّهُ لَهُم.
The earth – ever since its existence – has never been without a knowledgeable authority, who revives all that people destroy of the truth.’ Then he recited this verse: “They desire to put out the light of Allah with their mouths, but Allah shall perfect His light, though the faithless be averse
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 23, p. 37, no. 65; Mizan ul Hikmah, page No. 534
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّ الحُجَّةَ لا تَقُومُ للّه‏ِ عزّ وجلّ على خَلْقِهِ إلّا بإمامٍ حتّى يُعْرَفَ.
Verily Allah’s proof [authority] over His creation will not be established except by an Imam in order that He [Allah] be known.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 1, p. 177, no. 2; Mizan ul Hikmah, page No. 534
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اللّهُمَّ بَلى، لا تَخْلو الأرضُ مِنْ قائِمٍ للّه‏ِ بِحُجَجِهِ، إمّا ظاهِراً مَشْهُوراً، أو خائفاً مَغْموراً لئلاّ تَبْطُلَ حُجَجُ اللّه‏ِ وبَيِّناتُهُ.
O Allah, indeed the earth will not be devoid of one who upholds the proofs for the sake of Allah - either a manifest and well-known authority, or one who fears [for his life] and is hence, undistinguishable - so that His proofs and arguments may never be invalid.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 23, p. 46, no. 91; Mizan ul Hikmah, page No. 535
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): لا تَبْقَى الأرضُ بغيرِ إمامٍ ظاهرٍ أو باطنٍ.
The earth will never remain without an Imam, be he apparent or hidden.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 23, p. 23, no. 26; Mizan ul Hikmah, page No. 535
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لَو بَقِيَتِ الأرضُ بِغَيْرِ إمامٍ لَسَاختْ.
If the earth were to remain without an Imam, it would perish.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 1, p. 179, no. 10; Mizan ul Hikmah, page No. 535
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنّ الأرضَ لا تكونُ إلّا وفيها حُجَّةٌ، إنَّهُ لا يُصْلِحُ النّاسَ إلّا ذلكَ، ولا يُصْلِحُ الأرضَ إلّا ذاكَ .
Certainly the earth cannot exist without an authority [of Allah’s] therein. In fact, mankind can only prosper through him, and the earth can only prosper through that.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 23, p. 51, no. 101; Mizan ul Hikmah, page No. 535
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إذا كانَ يومُ القِيامةِ ... يَأتي النِّداءُ مِنْ عِنْدِ اللّه‏ِ جلَّ جلالُهُ: ألاَ مَنِ ائْتَمَّ بإمامٍ في دارِ الدُّنيا فَلْيَتَّبِعْهُ إلى حَيْثُ يَذْهَبُ بهِ، فَحِينَئذٍ «تَبَرَّأ الَّذينَ اتُّبِعُوا مِنَ‏الّذينَ اتَّبَعُوا...»
When the Day of Judgment comes… an address will come from Allah, the Exalted, saying, ‘Lo! whosoever accepts the leadership of an Imam in the worldly abode should follow him wherever he takes him, hence ‘those who were followed will disown the followers...
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 8, p. 10, no. 3; Mizan ul Hikmah, page No. 536
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن ماتَ وَهُوَ لا يَعرفُ إمامَهُ ماتَ مِيتةً جاهليّةً.
Whoever dies without knowing his Imam has died a pagan [pre-Islamic] death.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 23, p. 76, no. 1; Mizan ul Hikmah, page No. 536
الإمامُ الحسينُ (عَلَيهِ الّسَلامُ) ـ لَمّا سُئل عَن مَعرفةِ اللّه‏ِ ـ: مَعرفةُ أهلِ كُلِّ زمانٍ إمامَهُمُ الّذي يَجِبُ عَلَيهِمْ طاعَتُهُ.
Imām Husayn ibn ‘Alī ibn Abī Ṭālib (a.s.) when asked how to attain knowledge of Allah, replied, ‘It is for the people of every time to know their Imam, obedience to whom is mandatory.'
Imām Husayn ibn ‘Alī ibn Abī Ṭālib (a.s.)
Bihar al-Anwar, v. 23, p. 83, no. 22; Mizan ul Hikmah, page No. 536
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ في قولِهِ تعالى: «وَ منْ يُـؤْتَ الحِكْمَةَ فَقَدْ أُوتِىَ خَيْرًا كَثِيرًا»ـ: طاعةُ اللّه‏ِ ومعرفةُ الإمامِ .
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) regarding Allah’s verse: “and he who is given wisdom…”, said, ‘[It is] obedience to Allah and knowing one’s Imam.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 1, p. 185, no. 11; Mizan ul Hikmah, page No. 537
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الإمامُ عَلَمٌ بَيْنَ اللّه‏ِ عزّ وجلّ وبَيْنَ خَلْقِهِ، فَمَنْ عَرَفَهُ كانَ مُؤمنا، ومَنْ أنْكَرَهُ كانَ كافراً .
The Imam is a guide between Allah and His creation, therefore whoever acknowledges him is a believer, and whoever rejects him is a disbeliever.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 23, p. 88, no. 32; Mizan ul Hikmah, page No. 537
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن لَم يَعْرِفْنا ولَم يُنْكِرْنا كانَ ضإلّا حتّى يَرْجِعَ إلَى الهُدَى الّذي افْتَرَضَ اللّه‏ُ عَلَيْهِ مِنْ طاعَتِنا الواجِبةِ، فإن يَمُتْ على ضَلالَتِهِ يَفْعَلِ اللّه‏ُ بهِ ما يَشاءُ .
He who neither knows us nor rejects us is astray, until he returns to the guidance that Allah has made incumbent upon him - that is the obligatory obedience to us. And if he dies in this deviation of his, Allah will do with him as He pleases.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 1, p. 187, no. 11; Mizan ul Hikmah, page No. 537
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا يَحمِلُ هذا الأمْرَ إلّا أهلُ الصَّبْرِ والبَصَرِ والعِلْمِ بِمَواقِعِ الأمرِ.
None can bear this responsibility [Imama] except those who are patient, and have insight and knowledge of the circumstances of this issue.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 7, p. 36; Mizan ul Hikmah, page No. 537
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): يَحتاجُ الإمامُ إلى قلبٍ عَقُولٍ، ولسانٍ قَؤولٍ، وجَنانٍ على إقامةِ الحَقِّ صَؤولٍ.
The Imam needs a wise heart, an expressive tongue and a staunch soul [i.e. authority] in establishing the truth.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 11010; Mizan ul Hikmah, page No. 538
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن نَصَبَ نَفْسَهُ للنّاسِ إماماً فَلْيَبدأ بتعليمِ نَفْسِهِ قَبْلَ تعليمِ غيرِهِ، ولْيَكُنْ تأديبُهُ بسِيرَتِهِ، قبلَ تأديبِهِ بِلِسانِهِ.
One who appoints himself as a leader of the people must first begin by educating himself before educating others; he must discipline through his own behaviour, before disciplining with his tongue.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 110; Mizan ul Hikmah, page No. 538
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا يُقيمُ أمْرَ اللّه‏ِ سُبحانَهُ إلّا مَنْ لا يُصانِعُ ولا يُضارِعُ ولا يَتَّبِعُ المَطامِعَ .
None can uphold the command of Allah, Glory be to Him, save one who is neither neglectful [in carrying out his duties], nor runs after his personal gains, nor follows coveted desires.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 18, p. 22 and p. 274; Mizan ul Hikmah, page No. 538
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كِبارُ حُدودِ وَلايةِ الإمامِ المَفْروضِ الطّاعةِ أنْ يُعْلَمَ أنَّهُ مَعْصومٌ مِنَ الخطأِ والزَّلَلِ والعَمْدِ، ومِنَ الذُّنوبِ كُلِّها صغيرِها وكبيرِها، لا يَزِلُّ، ولا يُخْطئُ، ولا يَلْهو بِشَيْءٍ مِنَ الاُمورِ المُوبِقَةِ للدِّينِ، ولا بِشَيْءٍ مِنَ المَلاهي، وأنَّهُ أعْلَمُ النّاسِ بِحَلالِ اللّه‏ِ وحَرامِهِ، وفَرائضِهِ وسُنَنِهِ وأحْكامِهِ، مُسْتَغْنٍ عَنْ جَميعِ العالَمِ، وغَيْرُهُ مُحتاجٌ إلَيْهِ، وأنَّهُ أسْخَى النّاسِ وأشْجَعُ النّاسِ .
Among the definitions of the custodianship of an Imam whose obedience is obligatory is to know that he is immune from committing mistakes, errors, intentional wrongs, and from all sins, petty and grave. He never makes mistakes or sin, and neither is he ever diverted from the issues that endanger the religion by any sort of diversion. He is the most knowledgeable of all people about what Allah has made lawful and unlawful, His obligations, recommendations and rulings. He stands needless of the entire world whilst they all need him. And he is the most generous and courageous of men.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 68, p. 389, no. 39; Mizan ul Hikmah, page No. 538
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): وقَدْ عَلِمْتُمْ أنَّهُ لايَنبغي أنْ يَكونَ علَى الفُروجِ والدِّماءِ والمَغانِمِ والأحْكامِ وإمامةِ المُسلِمينَ: البَخيلُ فَتَكُونَ في أموالهِمْ نُهْمَتُهُ، ولا الجاهلُ فَيُضِلَّهُمْ بِجَهْلِهِ، ولا الجافي فَيَقْطَعَهُمْ بِجَفائهِ، ولا الحائفُ (الجائف) للدُّولِ فَيَتَّخِذَ قوماً دُونَ قومٍ، ولا المُرْتَشي في الحُكْمِ فَيَذْهَبَ بالحُقوقِ ويَقِفَ بها دُونَ المَقاطِعِ، ولا المُعَطِّلُ للسُّنّةِ فَيُهْلِكَ الاُمَّةَ
You certainly know that he who is in charge of the honor, the lives, the booty [enforcement of], the commandments and the leadership of the Muslims must not be: a miser, as he would avidly crave their wealth, nor an ignorant man as he would then mislead them with his ignorance, nor crude in his manner for he would estrange them with his crudeness, nor one who deals unjustly with different places thus preferring one group over another, nor one to accept bribes in his ruling lest he forfeit people’s rights and pass judgments without them, nor one to abolish recommended practices whereby he would ruin the community.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 131; Mizan ul Hikmah, page No. 539
الإمامُ الحسينُ (عَلَيهِ الّسَلامُ) ـ في كتابهِ إلى أهلِ الكوفةِ ـ: فَلَعَمْري، ما الإمامُ إلّا الحاكمُ بالكِتابِ، القائمُ بالقِسْطِ، الدّائنُ بِدِينِ الحَقِّ، الحابِسُ نَفْسَهُ على ذاتِ اللّه‏ِ.
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.) in his letter to the inhabitants of Kufa said, ‘By my life, an Imam is only one who rules by the Book, a maintainer of justice, bound to the right religion, who controls himself for the sake of Allah.
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.)
Kitab al-Irshad, v. 2, p. 39; Mizan ul Hikmah, page No. 539
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) ـ في تَبْيينِ عَلاَمةِ الإمامِ ـ: طَهارَةُ الوِلادَةِ وحُسْنُ المَنْشأ، ولا يَلْهو ولا يَلْعبُ.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.) explaining the characteristics of an Imam, said, ‘[He must be] of legitimate birth and well-bred, he neither gets distracted and nor does he play.’
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 1, p. 375, no. 4; Mizan ul Hikmah, page No. 539
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ جَعَلَني إماما لِخَلْقِهِ، فَفَرَضَ عَلَيَّ التَّقْديرَ في نَفْسي ومَطْعَمي ومَشْرَبي ومَلْبَسي كَضُعَفاءِ النّاسِ، كَيْيَقْتَديَ الفقيرُ بِفَقْري، ولا يُطْغِيَ الغَنِيَّ غِناهُ.
Certainly Allah has made me an Imam for His creation, so He has made it mandatory upon me to take into consideration myself, my food, my drink, and my clothing like that of the weak people [of the community], so that the poor may follow me in my poverty and the wealth of the rich does not embolden them to intimidation.
Imām Alī ibn Mūsā al-Rezā (a.s.)
Bihar al-Anwar, v. 40, p. 336, no. 17; Mizan ul Hikmah, page No. 540
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنَّهُ لَيسَ علَى الإمامِ إلّا ما حُمِّلَ مِنْ أمرِ رَبِّهِ: الإبلاغُ في المَوعِظةِ، والاجتهادُ في النَّصيحةِ، والإحْياءُ للسُّنّةِ، وإقامةُ الحُدودِ على مَسْتَحِقِّيها، وإصدارُ السُّهْمانِ على أهْلِها .
Verily there is no obligation on the Imam except that which has been devolved on him by Allah, namely to convey exhortations, to strive to give good counsel, to keep the prophetic practice alive, to enforce penalties on those liable to them and to issue shares [of taxes and charity] to those who deserve them.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 7, p. 167; Mizan ul Hikmah, page No. 540
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أمّا بَعْدُ، فإنَّ حَقّا عَلَى الوالي إلّا يُغَيِّرَهُ على رَعِيَّتِهِ فَضْلٌ نالَهُ، ولا طَوْلٌ خُصَّ بِهِ، وأنْ يَزيدَهُ ما قَسَمَ اللّه‏ُ لَهُ مِنْ نِعَمِهِ دُنُوّاً مِنْ عِبادِهِ، وعَطْفاً على إخْوانِهِ. ألاَ وإنَّ لَكُمْ عِندي ألّا أحْتَجِزَ دُونَكُمْ سِرّا إلّا في حَرْبٍ، ولا أطْويَ دُونَكُمْ أمْراً إلّا في حُكْمٍ، ولا اُؤخِّرَ لَكُمْ حَقّاً عَنْ مَحِلِّهِ، ولا أقِفَ بِهِ دُونَ مَقْطَعِهِ، وأنْ تَكونوا عِندي في الحَقِّ سَواءً، فإذا فَعَلْتُ ذلكَ وَجَبَتْ للّه‏ِ عَلَيْكُمُ النِّعْمَةُ ولي عَلَيْكُمُ الطّاعةُ
Now it is obligatory upon a ruler that the distinction he achieves, or the wealth with which he has been exclusively endowed, should not make him change his behavior towards those under him. Rather the bounties that Allah has bestowed on him should increase him in nearness to his people and in kindness towards his brethren.Beware then that it is my duty towards you that I should not keep anything secret from you except during war, nor should I decide any matter without consulting you except with regards to the commands of religion, nor should I postpone the fulfillment of any of your rights nor desist until I discharge it fully. And that all of you are equal to me in your rights. When I have done all this, it becomes obligatory upon you to thank Allah for this bounty and to obey me.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 17, p. 16]; Mizan ul Hikmah, page No. 541
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنّ أئمّتَكُمْ وَفْدُكُمْ إلَى اللّه‏ِ، فانْظُروا مَنْ تُوفِدونَ في دِينِكُمْ وصَلاتِكُمْ.
Verily your Imams are your representatives before Allah, therefore be careful whom you follow in your religion and your prayers.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 23, p. 30, p. 46; Mizan ul Hikmah, page No. 541
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنّ أئمّتَكُمْ قادَتُكمْ إلَى اللّه‏ِ، فانْظُروا بِمَنْ تَقْتَدونَ في دِينِكُمْ وصَلاتِكُمْ.
’Your Imams are your leaders before Allah, therefore be careful whom you follow in your religion and your prayers.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 23, p. 30, p. 46; Mizan ul Hikmah, page No. 541
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): قالَ اللّه‏ُ تبارَكَ وتعالى: لاُعَذِّبَنَّ كُلَّ رَعِيَّةٍ في الإسلامِ دَانَتْ بِولايةِ كُلِّ إمامٍ جائرٍ ليسَ مِنَ اللّه‏ِ.
Allah, Blessed and most High said, ‘I will certainly punish every Muslim community who accepted the leadership of a tyrant leader who is not chosen by Allah.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 1, p. 376, no. 4; Mizan ul Hikmah, page No. 542
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَنْ أشْرَكَ مَعَ إمامٍ إمامتُهُ مِنْ عِنْدِ اللّه‏ِ مَنْ لَيسَتْ إمامَتُهُ مِنَ اللّه‏ِ كانَ مُشْرِكاً باللّه‏ِ.
Whoever associates with an Imam chosen by Allah a leader whose leadership is not endorsed by Allah, [is tantamount to having] ascribed a partner to Allah.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 1, p. 373, no. 6; Mizan ul Hikmah, page No. 542
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّ شَرَّ النّاسِ عِنْدَ اللّه‏ِ إمامٌ جائرٌ ضَلَّ وضُلَّ بِهِ، فأماتَ سُنَّةً مأخُوذَةً وأحيا بِدْعةً مَتْروكَةً، وإنّي سَمِعْتُ رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) يقولُ: يُؤتى يومَ القِيامَةِ بالإمامِ الجائرِ ولَيسَ مَعَهُ نَصيرٌ ولا عاذِرٌ، فيُلقى في نارِ جَهَنَّمَ، فَيَدُورُ فيها كما تَدورُ الرَّحى، ثُمَّ يُرْتَبَطُ في قَعْرِها.
Certainly the worst of people before Allah is the oppressive leader who himself has gone astray and misleads others. He destroys the prophetic practice and revives abandoned innovations. I have heard the Messenger of Allah (SAWA) saying, ‘On the Day of Resurrection the oppressive leader will be brought without any helper or anyone to advance excuses on his behalf, and then he will be thrown into the Fire of Hell, where he will turn as the hand-mill turns, then he will be confined to its depth.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 9, p. 261; Mizan ul Hikmah, page No. 542
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) ـ في قولِهِ تعالى: «وَيَوْمَ القِيامَةِ تَرَى الّذِينَ كَذَبُوا عَلَى اللّه‏ِ وُجُوهُهُمْ مُسْوَدَّةٌ» ـ: مَنْ قالَ: إنّي إمامٌ، وليسَ بإمامٍ.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.) regarding Allah’s verse in the Qur’an: “On the Day of Resurrection you will see those who attributed lies to Allah with their faces blackened”, said, ‘[It refers to] whoever says: I am an Imam, whereas he is not an Imam.’
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 1, p. 372, no. 1; Mizan ul Hikmah, page No. 543
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَنِ ادّعى الإمامةَ ولَيسَ مِنْ أهلِها فَهُوَ كافِرٌ.
One who claims the Imama unrightfully is an infidel.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 25, p. 112, no. 7; Mizan ul Hikmah, page No. 543
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): يا عليُّ، أربعةٌ مِنْ قَواصِمِ الظَّهْرِ: إمامٌ يَعصي اللّه‏َ ويُطاعُ أمْرُهُ ... .
O Ali, four things are truly back-breaking: a leader who disobeys Allah whilst his command is obeyed…
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Khisal, p. 206, no. 24; Mizan ul Hikmah, page No. 543
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): بَعَثَ النَّبيُّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) جَيْشا وأمَّرَ عَلَيْهِمْ رَجُلاً وأمَرَهُمْ أنْ يَسْتَمِعوا لَهُ ويُطيعوا، فأجَّجَ نارا وأمَرَهُمْ أنْ يَقْتَحِموا فيها، فأبى قومٌ أنْ يَدْخُلوها وقالوا: إنّا فَرَرْنا مِنَ النّار. وأرادَ قومٌ أنْ يَدْخُلوها، فَبَلَغَ ذلكَ النّبيَّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) فقالَ: لو دَخَلوها لَم يَزالوا فيها، وقالَ: لا طاعةَ في مَعْصيةِ اللّه‏ِ، إنّما الطّاعةُ في المَعْروفِ.
The Prophet (SAWA) dispatched an army, over whom he appointed a commander and ordered them to listen to him and to obey him. He [the commander] set ablaze a fire and ordered them to jump in it. Some people refused to enter it, saying, ‘Verily we flee from the fire’, whilst others intended to enter it. The Prophet (SAWA) was informed of this, about which he (SAWA) said, ‘Had they entered it, they would have remained therein forever [i.e. the Hellfire].’ And he said, ‘There is no obedience due to [one who calls to] Allah’s disobedience. Rather obedience is due [when calling] for the good.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tanbih al-Khawatir, v. 1, p. 5; Mizan ul Hikmah, page No. 544
رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ـ: إنّ رَحَى الإسلامِ سَتَدورُ، فحَيْثُ ما دارَ القرآنُ فدوروا بِهِ، يُوشِكُ السُّلطانُ والقرآنُ أنْ يَقْتَتِلا ويَتَفَرَّقا، إنَّهُ سَيَكونُ عَلَيْكُمْ مُلوكٌ يَحْكُمونَ لَكُمْ بِحُكْمٍ، ولَهُمْ بِغَيْرِهِ، فإنْ أطَعْتُموهُمْ أضَلُّوكُمْ، وإنْ عَصَيْتُموهُمْ قَتَلوكُمْ. قالوا: يا رسولَ اللّه‏ِ، فكَيْفَ بنا إن أدْرَكْنا ذلكَ؟ قالَ: تَكونون كأصْحابِ عيسى: نُشِروا بالمَناشِيرِ ورُفِعوا علَى الخَشَبِ . مَوتٌ في طاعةٍ خَيْرٌ مِنْ حياةٍ في مَعْصيةٍ.
Verily the grinding stone of Islam will turn, so turn alongside the Qur’an wherever it turns. Soon the ruler and the Qur’an will combat each other and separate from each other. In fact there will be kings who will rule over you with one ruling and adhere to a different ruling for themselves. If you obey them, they will lead you astray. And if you disobey them, they will kill you.’ They asked, ‘O Messenger of Allah, what should we do if we witness such times?’ He said, ‘You must be like the companions of Jesus, who were cut into pieces with saws and were raised up on crosses. Dying in obedience [of Allah] is better than a life in disobedience.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Durr al-Manthur, v. 3, p. 125; Mizan ul Hikmah, page No. 544
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): إذا اجْتمَعَ للإمامِ عِدَّةُ أهلِ بَدْرٍ «ثَلاثُمائةٍ وثَلاثَةَ عَشَرَ» وَجَبَ عَلَيْهِ القِيامُ والتَّغْيِيرُ.
If three hundred and thirteen people, the number of fighters at Badr get together in support of an Imam, it is obligatory upon him to rise up [against the unrightful leader] and bring about a change.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 100, p. 49, no. 18; Mizan ul Hikmah, page No. 545
قالَ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) لسدير ـ: واللّه‏ِ يا سَديرُ، لَو كانَ لي شِيعةٌ بِعَدَدِ هذهِ الجِداءِ ما وَسِعَني القُعودُ. [ قال سدير:] نَزَلْنا وصَلَّيْنا، فلَمّا فَرَغْنامِنَ‏الصَّلاةِ عَطَفْتُ علَى الجِداءِ، فعَدَدْتُها فإذا هِيَ سَبْعَةَ عَشَرَ.
O Sadir! By Allah, were I to have followers as many as these goats, it would not be permissible for me to desist [from revolt].’ Sadar narrated, ‘We disembarked and prayed, and when we finished the prayer, I looked at the goats and counted them, and there were only seventeen!
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 243, no. 4; Mizan ul Hikmah, page No. 545
عَن سَعْدِ بنِ عبدِ اللّه‏ِ القُمّيّ ـ لمّا سَألَهُ (الإمام المهدى (عَلَيهِ الّسَلامُ) ) عَنِ العِلّة الّتي تَمْنَعُ القومَ من اختيارِ إمامٍ لأنفسِهِم ـ قال: مُصْلِحٌ أو مُفْسِدٌ؟، قلتُ: مُصْلحٌ، قالَ: فَهَلْ يَجوزُ أنْ تَقَعَ خِيَرَتُهُمْ علَى المُفْسِدِ بَعْدَ أنْ لا يَعلمَ أحدٌ ما يَخْطِرُ بِبالِ غيرِهِ مِن صَلاحٍ أو فسادٍ ؟ قلتُ: بلى، قالَ: فَهِيَ العِلَّةُ.
Imām al-Māhdī (a.s.), when Sa’d b. ‘Abdillah al-Qummi asked him the reason why people cannot elect an Imam for themselves, replied, ‘Would he be a righteous man or a corrupt man?’ I said, ‘Righteous.’ He said, ‘Is it possible that the selected individual be actually corrupt, for no one really knows what passes through another’s mind, in terms of their righteousness or corruption?’ I said, ‘Yes’. He said, ‘That is the reason why.’
Imām al-Māhdī (a.s.)
Nur al-Thaqalayn, v. 2, p. 76, no. 283; Mizan ul Hikmah, page No. 545
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنّي قَد تَرَكْتُ فِيكُمُ الثّقلَيْنِ، ما إنْ تَمَسَّكْتُمْ بِهما لَن تَضِلّوا بَعْدي، وأحَدُهُما أكْبَرُ مِنَ الآخَرِ: كِتابُ اللّه‏ِ حَبْلٌ مَمْدودٌ مِنَ السَّماءِ إلَى الأرضِ، وعِتْرَتي أهلُ بَيْتي، ألاَ وإنَّهُما لَن يَفْتَرِقا حتّى يَرِدا علَيَّ الحَوضَ.
Verily I leave behind among you the two weighty things, which as long as you continue to adhere to, you will never go astray after me, and one of which is greater than the other. The Book of Allah is the rope stretched from the heavens to the earth, and my progeny, my household. Behold, verily they will never separate from each other until they meet me at the Heavenly Waters.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 23, p. 106, no. 7; Mizan ul Hikmah, page No. 546
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنّما مَثَلُ أهلِ بيتي فِيكُمْ كَمَثَلِ سَفينةِ نُوحٍ ؛ مَنْ رَكِبَها نَجا، ومَنْ تَخَلَّفَ عَنها غَرِقَ.
Indeed the example of my household among you is like that of Noah’s Arc; whosoever embarked it was saved and whosoever chose to remain behind it was drowned.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v.23, p. 105, no. 3; Mizan ul Hikmah, page No. 546
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): انْظُروا أهلَ بيتِ نبيِّكُمْ، فالْزَموا سَمْتَهُمْ، واتَّبِعوا أثَرَهُمْ، فلَنْ يُخْرِجُوكُمْ مِن هُدىً، ولَنْ يُعيدوكُمْ في رَدىً، فإن لَبَدوا فالْبُدوا، وإن نَهَضوا فانْهَضوا.
Look at the people of the Prophet’s household. Adhere to their direction, follow their footsteps, because they will never remove you from guidance, and will never throw you into destruction. If they sit down [i.e. desist from revolting], you sit down, and if they rise up, you rise up.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 7, p. 76; Mizan ul Hikmah, page No. 546
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ألاَ إنّ مَثَلَ آلِ مُحمّدٍ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) كَمَثَلِ نُجومِ السَّماءِ ؛ إذا خَوى نَجْمٌ طَلَعَ نَجْمٌ، فكَأنَّكُمْ قَد تَكامَلَتْ مِنَ اللّه‏ِ فيكُمُ الصَّنائعُ، وأراكُمْ ما كُنْتُمْ تَأملونَ .
Lo! Verily the example of the family of Muhammad (SAWA) is like that of the stars in the sky. When one star sets, another one rises. So you are in a position that Allah’s blessings on you have been perfected and he has shown you what you have wished for.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 7, p. 84; Mizan ul Hikmah, page No. 547
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): نَحْنُ شَجَرَةُ النُّبُوّةِ، ومَحَطُّ الرِّسالةِ، ومُخْتَلَفُ المَلائكةِ، ومَعادِنُ العِلْمِ، ويَنابيعُ الحُكْمِ.
We are the tree of prophethood, the settling place of the divine message, the place frequented by angels, the mines of knowledge and the springs of wisdom.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 7, p. 218; Mizan ul Hikmah, page No. 547
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّما الأئمّةُ قُوّامُ اللّه‏ِ على خَلْقِهِ، وعُرَفاؤهُ على عِبادِهِ، ولا يَدْخُلُ الجنّةَ إلّا مَنْ عَرَفَهُمْ وعَرَفُوهُ، ولا يَدْخُلُ النّارَ إلّا مَنْ أنْكَرَهُمْ وأنْكَروهُ.
Verily the Imams are the vicegerents of Allah over His creation, and they make the creatures know Allah. None will enter Paradise except he who acknowledges them and who himself is acknowledged by them, and none will enter Hell except he who denies them and is himself denied by them.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 9, p. 152; Mizan ul Hikmah, page No. 547
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): نَحْنُ النُّمْرُقَةُ الوُسْطى، بها يَلْحَقُ التّالي وإلَيْها يَرْجِعُ الغالي.
We [the Prophet’s household] are like the saddle-cushion in the middle. He who slides behind has to come forward to it, while he who has slid too far forward has to return back to it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 18, p. 273; Mizan ul Hikmah, page No. 547
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ في ذِكْرِ حالِ الأئمّةِ وصِفاتِهمِ ـ: جَعَلَهُمُ اللّه‏ُ حياةً للأنامِ، ومَصابيحَ للظَّلامِ، ومَفاتيحَ للكلامِ، ودَعائمَ للإسلامِ.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) mentioning the status and qualities of the Imams said, ‘Allah has made them the [source of] life for mankind, the lamps in the darkness, the keys to expression and the pillars of Islam.'
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 1, p. 204, no. 2; Mizan ul Hikmah, page No. 547
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أمّا الاسْتِبدادُ علَينا بهذا المَقامِ ـ ونحنُ الأعْلَونَ نَسَبا والأشَدُّونَ برسولِ‏اللّه‏ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) نَوْطا ـ فإنّها كانتْ أثَرةً، شَحَّتْ علَيها نفوسُ قومٍ وسَخَتْ عنها نفوسُ آخَرِينَ، والحَكَمُ اللّه‏ُ.
As regards the oppression against us in this matter – in spite of being the foremost in descent and bearing the strongest relationship to the Messenger of Allah (SAWA) - it was [a result of] selfishness. The hearts of some people coveted it [the leadership] whereas the hearts of others did not care for it. And the Arbiter is Allah.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 162; Mizan ul Hikmah, page No. 548
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اللّهُمَّ إنّكَ تَعلَمُ أنَّهُ لم يَكُنِ الّذي كانَ مِنّا مُنافَسةً في سُلطانٍ، ولا الْتِماسَ شَيءٍ مِن فُضولِ الحُطامِ، ولكن لِنَرُدَّ المَعالِمَ مِن دِينِكَ، ونُظهِرَ الإصْلاحَ في بلادِكَ، فيأمَنَ المظلومونَ مِن عبادِكَ، وتُقامَ المُعَطَّلةُ مِن حُدودِكَ.
O Allah! You know that what we did was neither to compete for power nor to acquire anything from the vanities of the world. Rather we only wanted to restore the original characteristics of Your religion and to usher prosperity into Your lands, so that the oppressed from among Your servants may be safe and that Your abolished commands may be re-established.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 131; Mizan ul Hikmah, page No. 548
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): وايمُ اللّه‏ِ، لولا مَخافةُ الفُرقَةِ بَيْنَ المسلمينَ، وأن يَعودوا إلَى الكفرِ ويَعْوَرَّ الدِّينُ، لَكُنّا قد غَيّرْنا ذلكَ ما استَطَعْنا .
By Allah, were it not for fear of dissention among the Muslims, that they would return to disbelief and that the religion would be damaged, we would indeed have changed the situation [of leadership] as much as possible.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Amali al-Mufid, p. 155, no. 6; Mizan ul Hikmah, page No. 549
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنّ علِيّا كانَ عالِما والعلمُ يُتوارَثُ، ولَن يَهْلِكَ عالِمٌ إلّا بَقِيَ مِن بَعدِهِ مَن يَعلَمُ عِلمَهُ أو ما شاءَ اللّه‏ُ.
Verily Ali was knowledgeable and knowledge is something that is inherited. In fact, no sooner does a knowledgeable man die than there remains after him one who knows his knowledge or whatever Allah wishes.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 1, p. 221, no. 1; Mizan ul Hikmah, page No. 549
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): واللّه‏ِ، إنّي لأعلَمُ كتابَ اللّه‏ِ مِن أوّلِهِ إلى آخِرهِ كأنّهُ في كَفِّي، فيهِ خَبَرُ السّماءِ وخَبرُ الأرضِ، وخَبرُ ما كانَ وخَبرُ ما هو كائنٌ، قالَ اللّه‏ُ عزّ وجلّ: فيهِ تِبيانُ كلِّ شيءٍ .
By Allah, certainly I know the Book of Allah from its beginning to its end, as if it is in my palm. In it is contained the information about the heavens and the earth, about all that existed and all that is to be. Allah, Mighty and Exalted, has said: “In it is clarification of all things”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 1, p. 229, no. 4; Mizan ul Hikmah, page No. 550
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): إنّ العبدَ إذا اختارَهُ اللّه‏ُ عزّ وجلّ لاُمورِ عبادِهِ شَرحَ صَدرَهُ لذلكَ، وأودَعَ قلبَهُ يَنابِيعَ الحِكمةِ، وألْهَمهُ العِلمَ إلهاما، فلَم يَعْيَ بعدَهُ بجوابٍ ولا يَحيرُ فيهِ عنِ الصّوابِ .
Whenever Allah selects a person to manage the affairs of His creation, He opens his breast for that purpose, and he makes springs of wisdom flow in his heart, and bestows knowledge to him by way of inspiration, after which he never again lacks the capacity to answer, nor is confused from finding the right way out.
Imām Alī ibn Mūsā al-Rezā (a.s.)
al-Kafi, v. 1, p. 202, no. 1; Mizan ul Hikmah, page No. 550
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): المُلكُ سِياسَةٌ.
Sovereignty is [efficient] management.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 17; Mizan ul Hikmah, page No. 589
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفَةُ الزُّعَماءِ ضَعفُ السِّياسَةِ.
The downfall of leading politicians is [due to] their poor management.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3931; Mizan ul Hikmah, page No. 589
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): حُسنُ السِّياسَةِ يَستَدِيمُ الرِّياسةَ.
Good management prolongs one's [term of] leadership.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 482; Mizan ul Hikmah, page No. 589
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): حُسنُ السِّياسَةِ قِوامُ الرَّعِيَّةِ.
Good management acts as a support for one's subjects.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4818; Mizan ul Hikmah, page No. 589
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): حسُنُ التَّدبيرِ وتَجَنَّبُ التَّبذيرِ من حُسنِ السِّياسَةِ.
Efficient organisation and avoidance of squandering is part of good management.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4821; Mizan ul Hikmah, page No. 590
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): سُوءُ التَّدبيرِ سَبَبُ التَّدميرِ.
Disorganisation is the cause of destruction.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5571; Mizan ul Hikmah, page No. 590
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مِلاكُ السِّياسَةِ العَدلُ .
The yardstick of good management is justice.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9714; Mizan ul Hikmah, page No. 590
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): رَأسُ السِّياسَةِ استِعمالُ الرِّفقِ .
The peak of good management is the employment of moderation.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5266; Mizan ul Hikmah, page No. 590
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الاحتِمالُ زَينُ السِّياسَةِ.
Tolerance is the adornment of management.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 772; Mizan ul Hikmah, page No. 590
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن ساسَ نَفسَهُ أدرَكَ السِّياسَةَ.
He who is able to manage his own self truly understands management.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8013; Mizan ul Hikmah, page No. 590
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): سُـوسُوا أنـفُسَكُم بالوَرَعِ ، وداوُوا مَرضاكُم بالصَّدَقَةِ.
Manage your selves with piety, and cure the sick ones from among you with charity.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5588; Mizan ul Hikmah, page No. 590
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مِن حَقِّ المَلِكِ أن يَسُوسَ نَفسَهُ قَبلَ جُندِهِ.
It is the duty of a king to manage his own self before his army.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9333; Mizan ul Hikmah, page No. 590
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): خَيْرُ اُمّتي أزْهَدُهُمْ فِي الدُّنْيا، وأرْغَبُهُمْ فِي الآخِرَةِ .
The best of my community are the most abstemious in the world and the most desirous of the Hereafter
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 2, p. 123; Mizan ul Hikmah, page No. 626
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): خَيْرُ اُمّتي مَنْ هَدَمَ شَبابَهُ في طاعةِ اللّه‏ِ ، وفَطَمَ نَفْسَهُ عَنْ لَذّاتِ الدُّنْيا وتَوَلَّهَ بالآخِرَةِ ، إنّ جَزاءهُ علَى اللّه‏ِ أعلى مَراتِبِ الجنّةِ.
The best of my community are those who spend away their youth in Allah’s obedience, wean themselves away from the worldly pleasures and are infatuated with the Hereafter. Surely their reward upon Allah is the highest levels of Paradise
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 2, p. 123; Mizan ul Hikmah, page No. 626
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): خَيْرُ اُمّتي مَن إذا سُفِهَ عَلَيْهِمْ احْتَمَلوا ، وإذا جُنِيَ عَلَيْهِمْ غَفَروا، وإذا اُوذُوا صَبَروا.
The best of my community are those who when treated foolishly are tolerant, and when attacked they forgive, and when they are hurt are patient.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 2, p. 123; Mizan ul Hikmah, page No. 626
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : امْنُنْ على مَن شِئْتَ تَكُنْ أميرَهُ ، واحْتَجْ إلى مَن شِئْتَ تَكُنْ أسيرَهُ ، واسْتَغْنِ عَمّن شِئتَ تَكُنْ نَظيرَهُ.
Grant to whomsoever you please and you will be his emir; ask your need from whomsoever you please and you will be his prisoner; be free of need from whomsoever you please and you will be his equal
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Khisal, p. 420, no. 14; Mizan ul Hikmah, page No. 627
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَنِ احْتَجْتَ إلَيهِ هُنْتَ علَيهِ.
Whoever you have sought your need from, you have lowered yourself in his eyes
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8610; Mizan ul Hikmah, page No. 627
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مَن مَشى في عَونِ أخيهِ ومَنْفعتِهِ فلَهُ ثَوابُ المُجاهِدينَ في سبيلِ اللّه‏ِ.
The one who endeavours to help his brother and benefit him has the reward of the warriors in the way of Allah
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, p. 340, no. 1; Mizan ul Hikmah, page No. 628
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مَن قضى لأخيهِ المؤمنِ حاجَةً كانَ كمَنْ عَبدَ اللّه‏َ دَهرَهُ
The one who grants the need of a fellow believing brother is as one who has worshipped Allah his entire life
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Tusi, p. 481, no. 1051; Mizan ul Hikmah, page No. 628
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : مَن سَعى في حاجَةِ أخيهِ المسلمِ ـ طَلَبَ وَجْهِ اللّه‏ِ ـ كَتبَ اللّه‏ُ عزّوجلّ لَهُ ألفَ ألفِ حَسَنةٍ.
The one who strives for the sake of Allah to fulfil the need of his Muslim brother, Allah has written for him a million good deeds
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 197, no. 6; Mizan ul Hikmah, page No. 628
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : مَن كانَ في حاجَةِ أخيهِ المؤمنِ المسلمِ كانَ اللّه‏ُ في حاجَتِهِ ما كانَ في حاجَةِ أخيهِ.
The one who engages himself in fulfilling the need of his Muslim brother, Allah fulfils his need as long as he remains engaged in fulfilling the need of his brother
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Amali al-Tusi, p. 97, no. 147; Mizan ul Hikmah, page No. 628
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : قالَ اللّه‏ُ عزّوجلّ : الخَلقُ عِيالي، فأحَبُّهُم إلَيَّ ألْطَفُهُم بهِم، وأسْعاهُم في حَوائجِهِم.
Allah said, ‘[My] Creatures are my dependants, the most beloved ones to Me are those who are the kindest to each other and strive to fulfil others’ needs
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 199, no. 10; Mizan ul Hikmah, page No. 628
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : الماشي في حاجَةِ أخيهِ كالسّاعي بينَ الصَّفا والمَرْوَةِ.
The one who strives to fulfil the need of his brother is like the one who runs between al-Safa and al-Marwa [al-Safa and al-Marwa: hills in Makkah. Running between them seven times is among the obligatory acts performed during the obligatory pilgrimage (Hajj) (ed.)
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tuhaf al-`Uqoul, no. 303; Mizan ul Hikmah, page No. 629
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : مَن قَضى لأخيهِ المؤمنِ حاجَةً قضى اللّه‏ُ عزّوجلّ لَهُ يَومَ القِيامَةِ مِائةَ ألفِ حاجَةٍ مِن ذلكَ ، أوَّلُها الجَنّةُ.
The one who grants the need of his believing brother, Allah will grant him one hundred thousand of his needs on the Day of Resurrection, the first of them being Paradise.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 193, no. 1; Mizan ul Hikmah, page No. 629
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : لَقَضاءُ حاجَةِ امْرئٍ مؤمنٍ أحَبُّ إلى (اللّه‏ِ) مِن عِشرينَ حِجّةً ، كُلُّ حجّةٍ يُنْفِقُ فيها صاحِبُها مائةَ ألفٍ .
Verily granting the need of a fellow believer is more beloved to Allah than twenty obligatory pilgrimages (Hajj) wherein each Hajj the pilgrim donates one hundred thousand (dinars or dirhams).
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 193, no. 4; Mizan ul Hikmah, page No. 629
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) : أيُّما مسلمٍ أتى مسلماً ـ زائراً أو طالِبَ ‏حاجَةٍ ‏وهُو في مَنزِلِهِ ـ فاسْتَأذَنَ ‏لَه‏ ولَم يَخْرُجْ إلَيهِ ، لَم يَزَلْ في لَعْنَةِ اللّه‏ِ عزّوجلّ حتّى يَلْتَقِيا.
Whichever Muslim comes to another Muslim’s home to visit or to seek a need, and asks permission to enter but he does not come out [to meet him], the curse of Allah will continuously be upon that Muslim [host] until they both meet again
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 2, p. 365, no. 4; Mizan ul Hikmah, page No. 629
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : مَن سألَهُ أخوهُ المؤمنُ حاجَةً مِن ضُرٍّ فمَنَعهُ مِن سَعةٍ وهُو يَقْدِرُ علَيها ـ مِن عِندِهِ أو مِن عندِ غَيرِهِ ـ حَشَرهُ اللّه‏ُ يَومَ القِيامَةِ مَغْلولَةً يدُهُ إلى عُنُقِهِ حتّى يَفْرُغَ اللّه‏ُ مِن حِسابِ الخَلقِ.
One who asks his believing brother a need in time of difficulty and he refuses him while being capable of fulfilling that need, either himself or through someone else, Allah will raise him on the Day of Resurrection in chains from his hands to his neck until Allah completes the account of all of creation
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 74, p. 287, no. 13; Mizan ul Hikmah, page No. 629
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : أيُّما رجُلٍ مِن شِيعَتِنا أتاهُ رجُلٌ مِن إخْوانِنا فاسْتَعانَ بهِ في حاجَةٍ فلَم يُعِنْهُ وهُو يَقْدِرُ ، ابْتَلاهُ اللّه‏ُ عزّوجلّ بأنْ يَقْضيَ حوائجَ عَدُوٍّ مِن أعْدائنا يُعذّبُهُ اللّه‏ُ علَيهِ يَومَ القِيامَةِ.
Whichever one of our brothers comes to one of our followers (shi`aa) and seeks help from him regarding a need and he does not help him, Allah will afflict him by fulfilling the need of one of our enemies, and for that Allah will punish him on the Day of Resurrection
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, p. 297, no. 1; Mizan ul Hikmah, page No. 630
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : أيُّما مؤمنٍ حَبَسَ مؤمنا عن مالِهِ وهُو مُحتاجٌ إلَيهِ لَم يَذُقْ واللّه‏ِ مِن طَعامِ الجَنّةِ، ولا يَشْرَبُ مِن الرَّحيقِ المَخْتومِ.
Whichever believer withholds his wealth from another believer who is in need, by Allah he will not taste the food of Paradise and he will not drink from the sealed wine [of Paradise].
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, p. 287, no. 2; Mizan ul Hikmah, page No. 630
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : إنَّ الرّجُلَ لَيَسْألُني الحاجَةَ فاُبادِرُ بقَضائها ؛ مَخافَةَ أنْ يَسْتَغْنيَ عنها ، فلا يَجِدَ لَها مَوقِعا إذا جاءَتْهُ.
Verily if a man requests from me a need that he has, I will undertake to grant it fearing that his need gets fulfilled and he will no longer find any use for me [in helping him].
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
`Uyoun Akhbar al-Reza (AS), v. 2, p. 179, no. 2; Mizan ul Hikmah, page No. 630
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : اللّهُمَّ لا تَجعَلْ بي حاجَةً إلى أحدٍ مِن شِرارِ خَلْقِكَ ، وما جَعَلْتَ بي من حاجَةٍ فاجْعَلْها إلى أحْسَنِهِم وَجْهاً ، وأسْخاهُم بها نَفْساً ، وأطْلَقِهِم بها لِساناً ، وأقلِّهِم علَيَّ بها مَنّاً.
O Allah please do not make me require a need from bad people from among Your creation, and whatever You make me need, let it be from those with the most beautiful [happiest] faces, who are the most open-handed, have the most eloquent tongues and the least likely to remind me of their favour
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 56, no. 111; Mizan ul Hikmah, page No. 630
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ) ـ لِمَن قالَ بحَضْرَتِهِ: اللّهُمَّ أغْنِني عَن خَلْقِكَ ـ : لَيس هكذا ، إنّما النّاسُ بالنّاسِ، ولكِنْ قُل:اللّهُمَّ أغْنِني عن‏شِرارِ خَلْقِكَ.
Someone once said in the presence of Imam Zayn al-Abidin (AS), ‘O Allah, free me of need from Your creation’. The Im?m immediately responded, ‘Not like that! People are in need of each other, rather say, ‘O Allah, free me of need from the bad people from among Your creation.’
Imām `Alī ibn Husayn (a.s.)
Tuhaf al-`Uqoul, no. 278; Mizan ul Hikmah, page No. 630
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) : إنّما مَثَلُ الحاجَةِ إلى مَن أصابَ مالَهُ حَديثا كمَثَلِ الدِّرْهَمِ في فَمِ الأفْعى : أنتَ إلَيهِ مُحْوِجٌ وأنتَ مِنها على خَطرٍ .
Verily the example of one who is in need from someone who has recently attained wealth is that of a dirham [coin] in the mouth of a viper. You are in need of it but at the same time you are in danger of the viper.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Tuhaf al-`Uqoul, no. 294; Mizan ul Hikmah, page No. 631
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الغَفلَةُ ضَلالَةٌ.
Negligence is deviation [from the straight path].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 196; Mizan ul Hikmah, page No. 631
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): فَيالَها حَسرَةً على كُلِّ ذِي غَفلَةٍ أن يكونَ عُمُرُهُ علَيهِ حُجّةً، وأن تُؤَدِّيَهُ أيّامُهُ إلَى الشِّقوَةِ!
Pitiable indeed is every negligent person that his whole life can be used as evidence against him and that his days lead him to wretchedness!
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 64; Mizan ul Hikmah, page No. 631
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): فَأفِقْ أيُّها السامِعُ مِن سَكرَتِكَ، واستَيقِظْ مِن غَفلَتِكَ، واختَصِر مِن عَجَلَتِكَ.
So come to your senses, O listener, from your intoxication, wake up from your neglect, and reduce your hasty activity.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 153; Mizan ul Hikmah, page No. 631
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أيُّها الناسُ غيرُ المَغفولِ عَنهُم، والتارِكونَ المَأخوذَ مِنهُم، مالي أراكُم عنِ اللّه‏ِ ذاهِبينَ، وإلى غيرِهِ راغِبينَ ؟!
O people who are not neglected [by Allah] and yet who neglect that which will be taken to account from them - how is it that I see you moving away from Allah and longing for others?!
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 175; Mizan ul Hikmah, page No. 632
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كَم مِن غافِلٍ يَنسِجُ ثَوباً لِيَلبَسَهُ وإنّما هُو كَفَنُهُ! ويَبنِي بَيتا لِيَسكُنَهُ وإنّما هو مَوضِعُ قَبرِهِ!
How many a negligent person weaves himself a garment in order that he might wear it whilst in reality it is his burial shroud, and who builds himself a house in which he may live but which is in fact his grave
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 77, p. 401, no. 26; Mizan ul Hikmah, page No. 632
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إن كانَ الشيطانُ عَدُوّاً فالغَفلَةُ لِماذا ؟!
If Satan is indeed an enemy, then why the negligence?!
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 78, p. 190, no. 1; Mizan ul Hikmah, page No. 632
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): يا أباذرٍّ، هُمَّ بالحَسَنَةِ وإن لم تَعمَلْها ؛ لِكيلا تُكتَبَ مِن الغافِلينَ.
‘O Abu Dharr, intend to perform good actions even if you do not actually manage to perform them, so that you are not included amongst the negligent
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Makarim al- Akhlaq, v. 2, p. 378, no. 2661; Mizan ul Hikmah, page No. 632
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): بِدَوامِ ذِكرِ اللّه‏ِ تَنجابُ الغَفلَةُ
Through constant remembrance of Allah is negligence dispelled
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4269; Mizan ul Hikmah, page No. 632
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنَّ مَن عَرَفَ الأيّامَ لم يَغفُلْ عنِ الاستِعدادِ
Verily the one who knows the vicissitudes of time will not neglect preparation.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Tawhid, p. 74, no. 27; Mizan ul Hikmah, page No. 632
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): أيّما مُؤمِنٍ حافَظَ علَى الصَّلواتِ المَفروضَةِ فَصَلاّها لِوَقتِها فَلَيسَ هذا مِن الغافِلينَ
Verily any believer who is mindful of the obligatory prayers and prays them on time is not of the negligent ones
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 3, p. 270, no. 14; Mizan ul Hikmah, page No. 633
لُقمانُ (عَلَيهِ الّسَلامُ) ـ لابنِهِ وهو يَعِظُهُ ـ: يابُنَيَّ، لِكُلِّ شَيءٍ علامةٌ يُعرَفُ بها ويُشهَدُ علَيها ... وللغافِلِ ثلاثُ علاماتٍ: السَّهوُ، واللَّهوُ، والنِّسيانُ
O my son, everything has a distinguishing characteristic by which it is recognised and witnessed … the negligent person has three distinguishing characteristics: absent-mindedness, amusement, and forgetfulness
Luqman Al Hakeem (a.s.)
al-Khisal, p. 121, no. 113; Mizan ul Hikmah, page No. 633
الإمامُ الحسنُ (عَلَيهِ الّسَلامُ): الغَفلَةُ تَركُكَ المَسجِدَ، وطاعَتُكَ المُفسِدَ
Negligence is [manifest] in your abandonment of the mosque and in your obedience of the corrupt.
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 115, no. 10; Mizan ul Hikmah, page No. 633
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن طالَت غَفلَتُهُ تَعَجَّلَت هَلَكَتُهُ
He who prolongs his negligence hastens his own destruction
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8318; Mizan ul Hikmah, page No. 633
14ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن غَلَبَت علَيهِ الغَفلَةُ ماتَ قَلبُهُ
The one who is overcome by negligence, his heart is dead.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8430; Mizan ul Hikmah, page No. 633
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): دَوامُ الغَفلَةِ يُعمِي البَصيرَةَ.
Continued negligence blinds insight
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5146; Mizan ul Hikmah, page No. 633
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إيّاكَ والغَفلَةَ والاغتِرارَ بالمُهلَةِ ؛ فإنّ الغَفلَةَ تُفسِدُ الأعمالَ.
Beware of negligence and delusion about the respite [that you have been given], for indeed negligence ruins deeds.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2717; Mizan ul Hikmah, page No. 634
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّ العاقِلَ نِصفُهُ احتِمالٌ، ونِصفُهُ تَغافُلٌ.
Verily the man of intellect tolerates [others' ignorance] half of the time and feigns ignorance himself the other half.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2378; Mizan ul Hikmah, page No. 634
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مِن أشرَفِ أعمالِ (أحوالِ) الكَريمِ غَفلَتُهُ عمّا يَعلَمُ.
One of the noblest deeds of a kind person is feigning ignorance of that which he knows already
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 222; Mizan ul Hikmah, page No. 634
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): صَلاحُ حالِ التَّعايُشِ والتَّعاشُرِ مِلْ‏ءُ مِكيالٍ: ثُلثاهُ فِطنَةٌ وثُلثُهُ تَغافُلٌ
The proper way to maintain a state of coexistence and mutual intimacy with people is according to a set measure, two thirds of which are to know each other very well and a third of which is to feign ignorance of each other's faults
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tuhaf al-`Uqoul, no. 359; Mizan ul Hikmah, page No. 634
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنّهُ لا يُدرَكُ ما عِندَ اللّه‏ِ إلّا بطاعَتِهِ.
Verily what is with Allah can only ever be attained through His obedience.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Wasael al-Shi`aah, v. 11, p. 184, no. 2; Mizan ul Hikmah, page No. 640
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): طاعَةُ اللّه‏ِ مِفتاحُ كُلِّ سَدادٍ، وصَلاحُ كُلِّ فَسادٍ.
Obedience to Allah is the key to every efficient matter and the redressing of every immoral act.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6012; Mizan ul Hikmah, page No. 640
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أجدَرُ الناسِ برَحمَةِ اللّه‏ِ أقوَمُهُم بالطّاعَةِ.
The person most worthy of Allah’s mercy is the one most diligent in Allah’s obedience.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3192; Mizan ul Hikmah, page No. 640
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): علَيكُم بطاعَةِ مَن لا تُعذَرُونَ بجَهالَتِهِ .
It is incumbent upon you to obey the One whom you hold no excuse to remain ignorant of.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 70, p. 95, no. 1; Mizan ul Hikmah, page No. 640
الإمامُ الهاديُّ (عَلَيهِ الّسَلامُ): مَن أطاعَ الخالِقَ لَم يُبالِ بسَخَطِ المَخلوقِ .
He who obeys the Creator is not bothered by the displeasure of the creation [i.e. other people].
Imām ‘Alī an-Naqī (‘Alī al-Hādī ) (a.s.)
Bihar al-Anwar, v. 78, p. 366, no. 2; Mizan ul Hikmah, page No. 640
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أطِعِ العاقِلَ تَغنَمْ، اِعْصِ الجاهِلَ تَسلَمْ.
Obey the intelligent man and you will gain, and disobey the ignorant man and you will remain safe.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2263-2264; Mizan ul Hikmah, page No. 641
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أطِعِ العِلمَ واعْصِ الجَهلَ تُفلِحْ.
Obey knowledge and disobey ignorance and you will prosper.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2309; Mizan ul Hikmah, page No. 641
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا دِينَ لمَن دانَ بطاعَةِ المَخلوقِ ومَعصيَةِ الخالِقِ.
The religion of one who adheres to obeying creatures and disobeying the Creator does not count
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Uyoun Akhbar al-Reza (AS), v. 2, p. 69, no. 318; Mizan ul Hikmah, page No. 641
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أطِعْ مَن فَوقَكَ يُطِعْكَ مَن دُونَكَ.
Obey one who is above you [in authority] and the one below you will obey you.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2475; Mizan ul Hikmah, page No. 641
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن تَواضَعَ قَلبُهُ للّه‏ِِ لَم يَسأمْ بَدَنُهُ مِن طاعَةِ اللّه‏ِ .
He whose heart submits to Allah, his body never tires of Allah’s obedience.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 90, no. 95; Mizan ul Hikmah, page No. 641
الإمامُ الهاديُّ (عَلَيهِ الّسَلامُ): مَن جَمَعَ لَكَ وُدَّهُ ورَأيَهُ فَاجمَعْ لَهُ طاعَتَكَ .
He who gives you both his affection and his good opinion is entitled to your giving him your obedience.
Imām ‘Alī an-Naqī (‘Alī al-Hādī ) (a.s.)
Bihar al-Anwar, p. 365, no. 4; Mizan ul Hikmah, page No. 641
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن أرضى سُلطاناً بما يُسخِطُ اللّه‏َ خَرَجَ عن دِينِ اللّه‏ِ عَزَّوجلَّ.
He who pleases a ruler with regard to something that displeases Allah excludes himself from the religion of Allah, Mighty and Exalted
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Uyoun Akhbar al-Reza (AS), v. 2, p. 69, no. 318; Mizan ul Hikmah, page No. 642
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ألا فَالحَذَرَ الحَذَرَ مِن طاعَةِ ساداتِكم وكُبَرائكُمُ الَّذينَ تَكَبَّرُوا عن حَسَبِهِم، وتَرَفَّعُوا فَوقَ نَسَبِهِم ... ولا تُطِيعُوا الأدعِياءَ الذينَ شَرِبتُم بِصَفوِكُم كَدَرَهُم، وخَلَطتُم بِصِحَّتِكُم مَرَضَهُم، وأدخَلتُم في حَقِّكُم باطِلَهُم، وهُم أساسُ الفُسوقِ .
Beware O beware of obeying your leaders and your elders who felt proud of their achievements and boasted about their lineage … and do not obey those who claim to be Muslims [but are hypocrites] whose filth you imbibe alongside your propriety, whose ailments you mix with your healthiness, and whose wrongs you have allowed to infiltrate your rightful matters, while they are the very foundation of vice
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 192; Mizan ul Hikmah, page No. 642
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن أطاعَ التَّوانِيَ ضَيَّعَ الحُقوقَ، ومَن أطاعَ الواشِيَ ضَيَّعَ الصَّدِيقَ.
He who obeys an indifferent person ends up losing his rights and he who obeys a traitor ends up losing his friends
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 239; Mizan ul Hikmah, page No. 642
عيسى (عَلَيهِ الّسَلامُ): إنّكُم لا تُدرِكُونَ ما تُحِبُّونَ إلّا بِصَبرِكُم على ما تَكرَهُونَ.
Verily you will never be able to attain that which you love until you are able to endure that which you despise.
Prophet Isa (a.s.)
Musakkin al-Fu’ad, no. 48; Mizan ul Hikmah, page No. 683
لَمّا سُئلَ عن رسول اللّه‏ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ماالإيمانُ ـ: الصَّبرُ.
Holy Prophet Muhammad al Mustafā (s.a.w.w.) was once asked what faith was, to which he replied, ‘Patience.’
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Musakkin al-Fu’ad, no. 47; Mizan ul Hikmah, page No. 683
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الصَّبرُ يُهَوِّنُ الفَجِيعَةَ .
Patience makes light work of calamities.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 533; Mizan ul Hikmah, page No. 684
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الصَّبرُ على البَلاءِ أفضَلُ مِن العافيَةِ‏ في الرَّخاءِ .
Patience in the face of tribulation is better than well-being in times of comfort.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1821; Mizan ul Hikmah, page No. 684
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): المؤمنُ يُطبَعُ عَلَى الصَّبرِ عَلَى النَّوائبِ .
The [true] believer is inherently patient against adversities
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Mishkat al-Anwar, no. 23; Mizan ul Hikmah, page No. 684
الإمامُ الجوادُ (عَلَيهِ الّسَلامُ): الصَّبرُ عَلَى المُصيبَةِ ، مُصيبَةٌ عَلَى الشامِتِ بها.
Patience in the face of a misfortune is itself a misfortune for the one who gloats over your bad luck.
Imām Muhammad al-Taqī (a.s.)
Kashf al-Ghamma, v. 3, p. 139; Mizan ul Hikmah, page No. 684
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): بالصَّبرِ تُدرَكُ مَعالِي الاُمُورِ .
Through patience are great things accomplished.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4276; Mizan ul Hikmah, page No. 684
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن صَبَرَ عَلَى اللّه‏ِ وَصَلَ إلَيهِ .
Whoever patiently endures the path to Allah reaches Him
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 71, p. 95, no. 60; Mizan ul Hikmah, page No. 684
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الصَّبرُ رَأسُ الإيمانِ.
Patience is the peak of faith
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 87, no. 1; Mizan ul Hikmah, page No. 685
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنّ النَّصرَ مَعَ الصَّبرِ ، والفَرَجَ مع الكَربِ ، وإنّ مَعَ العُسرِ يُسراً.
Verily victory comes with perseverance, and deliverance with hardship, and verily with difficulty comes ease.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 88, no. 2; Mizan ul Hikmah, page No. 685
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): بِالصَّبرِ يُتَوَقَّعُ الفَرَجُ ، ومَن يُدمِنْ قَرعَ البابِ يَلِجْ.
With perseverance, deliverance becomes possible, and whoever knocks at the door persistently will enter it.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 71, p. 96, no. 61; Mizan ul Hikmah, page No. 685
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ في صفةِ المتّقينَ ـ: صَبَرُوا أيّاماً قَصِيرَةً ، أعقَبَتهُم راحَةٌ طَويلَةٌ.
They(Godwary) endured hardship for a short while, and in consequence they secured comfort for a long time.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 193; Mizan ul Hikmah, page No. 685
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَنِ ابتُلِيَ مِن شِيعَتِنا فَصَبَرَ علَيهِ كانَ لَهُ أجرُ ألفِ شَهيدٍ .
Whoever from amongst our Shi`aa is tried with an affliction and endures it will be granted the reward of a thousand martyrs
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Tamhis, p. 59, no. 125; Mizan ul Hikmah, page No. 685
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): أيُّما رَجُلٍ اشتَكى فَصَبَرَ واحتَسَبَ ، كَتَبَ اللّه‏ُ لَهُ مِنَ الأجرِ أجرَ ألفِ شَهيدٍ .
Whoever, when suffering from an ailment, patiently endures it and considers it a means of proximity to Allah, Allah writes down for him the same reward as that of a thousand martyrs
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tibb al-A'imma (AS), p. 17; Mizan ul Hikmah, page No. 686
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الصَّبرُ صَبرانِ: صَبرٌ على ما تَكرَهُ ، وصَبرٌ عمّا تُحِبُّ.
Patience is of two types: perseverance in the face of that which you despise, and enduring restraint against that which you love
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1874; Mizan ul Hikmah, page No. 686
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الصَّبرُ: إمّا صَبرٌ على المُصيبَةِ ، أو على الطاعَةِ ، أو عنِ المَعصيَةِ ، وهذا القِسمُ الثالثُ أعلى دَرجَةً مِنَ القِسمَينِ الأوَّلَينِ.
Patience comes in the form of either persevering in the face of an affliction, or enduring an act of obedience, or restraining oneself against an act of disobedience. And this third type is of a higher calibre than the first two
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 1, p. 319; Mizan ul Hikmah, page No. 686
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) ـ لَمّا سُئلَ عن الصَّبرِ الجميلِ ـ: ذلكَ صَبرٌ ليسَ فيهِ شَكوى إلى الناسِ.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.) was once asked about graceful patience [graceful patience (al-Sabr al-jamil) – mentioned in the Qur’an 12:18, 12:83 (ed.)], to which he replied, ‘That is the patience that is devoid of complaint to other people.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 2, p. 93, no. 23; Mizan ul Hikmah, page No. 687
عن الوَشّاء عن بعضِ أصحابِهِ عن الإمامِ الصّادقِ (عَلَيهِ الّسَلامُ): إنّا صُبَّرٌ وشِيعَتُنا أصبَرُ مِنّا ، قلتُ: جُعِلتُ فِداكَ، كيفَ صارَ شِيعَتُكُم أصبَرَ مِنكُم ؟ قالَ: لأ نّا نَصبِرُ على ما نَعلَمُ ، وشِيعَتُنا يَصبِرُونَ على ما لا يَعلَمُونَ
Verily we are very patient and our Shi`aa are even more patient than us.’ His companion asked, ‘May I be your ransom, how can your Shi`aa be more patient than yourselves?’ He replied, ‘Because we are patient alongside our knowledge [of everything], whereas our Shi`aa are patient in spite of not knowing.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p.93 no. 25; Mizan ul Hikmah, page No. 687
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّكَ إن صَبَرتَ جَرَت علَيكَ المَقادِيرُ وأنتَ مَأجُورٌ ، وإن جَزِعتَ جَرَت علَيكَ المَقادِيرُ وأنتَ مَأزُورٌ.
Verily if you are patient, the trials of destiny will befall you and you will be rewarded for them, whilst if you are anxious, not only will the trials of destiny still befall you but they will cover you over
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Jami`a al-Akhbar, p. 316, no. 882; Mizan ul Hikmah, page No. 687
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إن صَبَرتَ صَبرَ الأكارِمِ ، وإلّا سَلَوتَ سُلُوَّ البَهائمِ .
You can either have the perseverance of noblemen or be lost in the oblivion of beasts.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 414; Mizan ul Hikmah, page No. 687
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن لَم يَصبِرْ على كَدِّهِ صَبَرَ على الإفلاسِ .
Whoever does not endure his troubles ends up having to endure his own ruin.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8987; Mizan ul Hikmah, page No. 687
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن لَم يُنْجِهِ الصَّبرُ أهلَكَهُ‏ الجَزَعُ.
He whose patience gives him no deliverance is destroyed by anxiety.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 189; Mizan ul Hikmah, page No. 688
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أصلُ الصَّبرِ حُسنُ اليَقينِ بِاللّه‏ِ.
The origin of patience is to have strong conviction in Allah.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3084; Mizan ul Hikmah, page No. 688
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): عَوِّدْ نَفسَكَ التَّصَبُّرَ (الصَّبرَ) على المَكروهِ ، ونِعمَ الخُلقُ التَّصَبُّرُ في الحَقِّ.
Accustom yourself to persevering in the face of adversity, and [you will see] how well persevering with the truth will become part of your natural disposition
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 31; Mizan ul Hikmah, page No. 688
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): التَّصَبُّرُ على المَكروهِ يَعصِمُ القَلبَ.
Perseverance in the face of adversity protects the heart.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 77, no. 207, no. 1; Mizan ul Hikmah, page No. 688
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): كادَ الفَقرُ أن يَكونَ كُفراً.
Poverty is almost infidelity
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 307, no. 4; Mizan ul Hikmah, page No. 701
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لَولا رَحمَةُ رَبّي عَلى فُقَراءِ اُمَّتي، كادَ الفَقرُ يَكونُ كُفراً.
If it was not for my Lord's mercy on the poor of my community, poverty would just about be infidelity.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Jami`a al-Akhbar, p. 300 no. 817; Mizan ul Hikmah, page No. 702
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الفَقرُ سَوادُ الوَجهِ في الدّارَينِ .
Poverty is blackness of the face in the two worlds
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Aaw`ali al-La’ali, v. 1, p. 40, no. 41; Mizan ul Hikmah, page No. 702
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الفَقرُ أشَدُّ مِنَ القَتلِ.
Poverty is worse than killing
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Jami`a al-Akhbar, p. 299, no. 816; Mizan ul Hikmah, page No. 702
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الفَقرُ المَوتُ الأَكبَرُ.
Poverty is the greater death.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 319; Mizan ul Hikmah, page No. 702
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الفَقرُ يُخرِسُ الفَطِنَ عن حُجَّتِهِ، والمُقِلُّ غَريبٌ في بَلدَتِهِ.
Poverty silences the sagacious from his proof, and a poor person is a foreigner in his own country
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 3; Mizan ul Hikmah, page No. 702
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ لابنِهِ الحسنِ (عَلَيهِ الّسَلامُ) ـ: لا تَلُمْ إنساناً يَطلُبُ قُوتَهُ، فَمَن عَدِمَ قُوتَهُ كَثُرَت خَطاياهُ . يا بُنَيَّ، الفقيرُ حَقيرٌ لا يُسمَعُ كلامُهُ، ولا يُعرَفُ مَقامُهُ، لو كانَ الفَقيرُ صادِقاً يُسَمُّونَهُ كاذِباً، ولو كانَ زاهِداً يُسَمُّونَهُ جاهِلاً. يابُنَيَّ، مَن ابتُلِيَ بالفَقرِ فقدِ ابتُلِيَ بأربَعِ خِصالٍ: بالضَّعفِ في يَقينِهِ، والنُّقصانِ في عَقلِهِ، والرِّقَّةِ في دِينِهِ، وقِلَّةِ الحَياءِ في وَجهِهِ، فَنَعُوذُ باللّه‏ِ مِن الفَقرِ.
Do not blame a person who tries to seek his ration, for he who does not have a ration, his mistakes increase. O son, a poor person is humiliated, his words are not heard, and his status is not recognized. If a poor person speaks the truth, they call him a liar, and if he is an ascetic, they call him ignorant. O son, those who are tried with poverty are tested in four things: weakness in their certainty, deficiency in their intellect, fragility in their devotion, and lack of shame on their face. So, we seek refuge in Allah from poverty.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Jami`a al-Akhbar, p. 300, no. 818; Mizan ul Hikmah, page No. 703
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ لابنِهِ محمّدِبنِ الحَنَفِيَّةِ ـ: يا بُنَيَّ، إنّي أخافُ علَيكَ الفَقرَ، فَاستَعِذْ بِاللّه‏ِ مِنهُ ؛ فإنَّ الفَقرَ مَنقَصَةٌ للدِّينِ، مَدهَشَةٌ للعَقلِ، داعيَةٌ لِلمَقتِ.
O son, I fear for you because of poverty, so seek refuge in Allah from it, for poverty brings diminishment in one’s faith, confusion to the intellect and a motive for hatred.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 319; Mizan ul Hikmah, page No. 703
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الفَقرُ في الوَطَنِ غُربَةٌ.
Poverty in one’s homeland is like being foreign in it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 56; Mizan ul Hikmah, page No. 703
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الفَقرُ فَخري، وبِهِ أفتَخِرُ.
Poverty is my honour, and I am proud of it.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 72, p. 55, no. 85; Mizan ul Hikmah, page No. 703
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الفُقَراءُ أصدِقاءُ اللّه‏ِ .
The poor are the friends of Allah
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Firdaws, v. 3, p. 157, no. 4423; Mizan ul Hikmah, page No. 704
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الفَقرُ أزيَنُ عَلَى المُؤمِنِ مِنَ العِذارِ الحَسَنِ عَلى خَدِّ الفَرَسِ.
Poverty is more decorative for a believer than a beauty spot on the cheek of a horse
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Kafi, v. 2, p. 265, no. 22; Mizan ul Hikmah, page No. 704
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): المَصائِبُ مِنَحٌ مِنَ اللّه‏ِ، وَالفَقرُ مَخزونٌ عِندَ اللّه‏ِ.
Calamities are endowments from Allah, and poverty is stored with Allah
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 260, no. 2; Mizan ul Hikmah, page No. 704
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الفَقرُ خَيرٌ مِن الغِنى، إلّا مَن حَمَلَ في مَغرَمٍ وأعطى في نائبَةٍ.
Poverty is better than wealth, save those who relieve others’ debts [with their own wealth] and give during tragedies
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 72, p. 56, no. 86; Mizan ul Hikmah, page No. 704
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ضَرَرُ الفَقرِ أحمَدُ مِن أشَرِ الغِنى.
The harm of poverty is more praiseworthy than the exuberance of wealth
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5904; Mizan ul Hikmah, page No. 705
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): في مُناجاةِ موسى (عَلَيهِ الّسَلامُ) :يا موسى، إذا رَأيتَ الفَقرَ مُقبِلاً فَقُل: مَرحَبا بشِعارِ الصالِحينَ، وإذا رأيتَ الغِنى مُقبِلاً فَقُل: ذَنبٌ عُجِّلَت عُقوبَتُهُ.
Allah said in an intimate conversation with Moses (AS), ‘O Moses, when you see poverty coming, then say to it, ‘Welcome O mark of the righteous’, and when you see wealth coming, say, ‘A sin whose punishment has been hastened.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi,v. 2, p. 263, no. 12; Mizan ul Hikmah, page No. 705
في صُحفِ إدريسَ: لا غِنىً لِمَنِ استَغنى عَنّي ،ولا فَقرَ بمَنِ افتَقَرَ إلَيَّ.
Bihar al-Anwar: ‘It is narrated in the scriptures of Prophet Enoch (AS) There is no wealth with those who are not in need of Me, and there is no poverty for those who are in want of Me {Prophet Enoch (AS) is known as Idris in the Arabic tradition (ed.)}
Prophet Idris (a.s.)
Bihar al-Anwar, v. 95, p. 462; Mizan ul Hikmah, page No. 705
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أيُّها الناسُ ... ما الصُّعلوكُ فيكُم ؟ قالوا: الرجُلُ الذي لامالَ لَهُ، فقالَ: بلِ الصُّعلوكُ حَقَّ الصُّعلوكِ مَن لم يُقَدِّمْ مِن مالِهِ شيئا يَحتَسِبُهُ عِندَاللّه‏ِ وإن كانَ كثيراً مِن بَعدِهِ.
O people! … Who are the utterly destitute?’ They said, ‘A person who does not have any money.’He said, ‘No, rather the real destitute is he who has not offered any of his money regarding it to be for Allah, even though he has a lot more after that.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 150, no. 86; Mizan ul Hikmah, page No. 705
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الفَقرُ فَقرُ القَلبِ.
[True] Poverty is the poverty of the heart.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 72, p. 56, no. 86; Mizan ul Hikmah, page No. 705
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا فَقرَ كالجَهلِ.
There is no poverty like ignorance
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 54; Mizan ul Hikmah, page No. 706
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أكبَرُ الفَقرِ الحُمقُ .
The greatest of poverty is stupidity
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, Saying 38; Mizan ul Hikmah, page No. 706
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ وقد سُئلَ: أيُّ فَقرٍأشَدُّ ؟ ـ: الكُفرُ بعدَ الإيمانِ.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) when asked what was the severest of poverty, said, ‘Disbelief after faith
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 77, p. 377, no. 1; Mizan ul Hikmah, page No. 706
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): فَقرُ النَّفسِ شَرُّ الفَقرِ.
Poverty of the soul is the most evil poverty
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6547; Mizan ul Hikmah, page No. 706
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الغِنى والفَقرُ بعدَ العَرضِ علَى اللّه‏ِ.
Wealth and poverty come after submission to Allah
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 452; Mizan ul Hikmah, page No. 706
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا فَقرَ بعدَ الجَنّةِ، ولا غِنى بعدَ النارِ.
There will remain no poverty after Heaven, and no wealth after the Hellfire
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tuhaf al-`Uqoul, no. 216; Mizan ul Hikmah, page No. 706
الإمامُ الحسنُ (عَلَيهِ الّسَلامُ) ـ لمّا سُئلَ عنِ الفَقرِ ـ: شَرَهُ النفسِ إلى كُلِّ شيءٍ.
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.) when asked about poverty, said, ‘It is the greed of the self for everything
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.)
Tuhaf al-`Uqoul, no. 225; Mizan ul Hikmah, page No. 706
الإمامُ الهاديُّ (عَلَيهِ الّسَلامُ): الفَقرُ شَرَهُ النفسِ وشِدَّةُ القُنوطِ.
Poverty is the greed of the self and the extremity of despair
Imām ‘Alī an-Naqī (‘Alī al-Hādī ) (a.s.)
Bihar al-Anwar, v. 78, p. 368, no. 3; Mizan ul Hikmah, page No. 706
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لمّا سُئلَ عمّا يُروى عن أبي ذَرٍّ: ثلاثةٌ يُبغِضُها الناسُ‏وأنا اُحِبُّها: اُحِبُّ المَوتَ واُحِبُّ الفَقرَ واُحِبُّ البَلاءَ ـ: إنّ هذا ليس على ما يَرَونَ ؛ إنّما عَنى: المَوتُ في طاعَةِ اللّه‏ِ أحَبُّ إلَيَّ مِن الحَياةِ في مَعصيَةِ اللّه‏ِ ،والفَقرُ في طاعةِ اللّه‏ِ أحَبُّ إليَّ مِن‏الغِنى في مَعصيَةِ اللّه‏ِ، والبَلاءُ في طاعَةِ ‏اللّه‏ِ أحَبُ‏إلَيَّ مِن الصِّحَّةِ في مَعصيَةِ اللّه‏ِ.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) when asked about the [meaning of the] saying of Abu Dharr: “There are three things that people hate but I love: I love death and I love poverty and I love tribulation”, said, ‘This is not as they have understood it. What he meant is that death in the obedience of Allah is more beloved to me than a life of disobedience to Allah; poverty in the obedience of Allah is more beloved to me than wealth [accompanied] with disobedience to Allah, and tribulation [accompanied] with obedience to Allah is more beloved to me than good health with disobedience to Allah
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Ma`ani al-Akhbar, p. 165, no. 1; Mizan ul Hikmah, page No. 707
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الفَقرُ مَعَنا خَيرٌ من‏الغِنى مع غَيرِنا، والقَتلُ مَعَنا خَيرٌ من الحَياةِ مَع غَيرِنا.
Poverty with us [i.e. our guardianship] is better than wealth with other than us, and death with us is better than life with other than us
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Khara`ij wa al-Jara`ih, v. 2, p. 739, no. 54; Mizan ul Hikmah, page No. 707
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): غِنىً يَحجُزُكَ عنِ الظُّلمِ خَيرٌ مِن فَقرٍ يَحمِلُكَ علَى الإثمِ.
Wealth that prevents you from oppression is better than poverty that drives you to sin
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Faqih, v. 3, p. 166, no. 3614; Mizan ul Hikmah, page No. 707
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الفَقرُ المَوتُ الأحـمَرُ، [قالَ الراوي: [فـقلـتُ لأبي عبدِاللّه‏ِ (عَلَيهِ الّسَلامُ): الفَقرُ مِن الدِّينارِ والدِّرهَمِ؟ فقالَ: لا، ولكن مِن الدِّينِ .
Poverty is red death.’ The narrator said, ‘I asked Abu `Aabdullah [al-Sadiq] (AS), ‘Poverty of dinars and dirhams?’ He said, ‘No, rather poverty in one’s faith
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 3, p. 266, no. 2; Mizan ul Hikmah, page No. 707
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَنِ استَذَلَّ مؤمِناً أو مؤمِنَةً أو حَقَّرَهُ لِفَقرِهِ أو قِلَّةِ ذاتِ يَدِهِ، شَهَرَهُ اللّه‏ُ تعالى يومَ القِيامَةِ ثُمّ يَفضَحُهُ.
Whoever degrades a believer, male or female, or humiliates him because of his poverty or lack of ability, Allah, most High, will promulgate him on the Day of Resurrection and then disgrace him
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 72, p. 44, no. 52; Mizan ul Hikmah, page No. 708
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لاتُحَقِّروا ضُعفاءَ إخوانِكُم ؛ فإنّهُ مَنِ احتَقَرَ مُؤمِناً لم يَجمَعِ اللّه‏ُ عَزَّوجلَّ بينهما في الجنّةِ إلّا أن يتوبَ
Do not humiliate the weak ones from among your brethren; for whoever humiliates a believer, Allah Almighty will not bring them together in Heaven until he repents.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Khisal, p. 614, no. 10; Mizan ul Hikmah, page No. 708
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): مَن لَقِيَ فقيراً مُسلِماً فَسَلَّمَ علَيهِ خِلافَ سَلامِهِ علَى الغَنيِّ، لَقِيَ اللّه‏َ عَزَّوجلَّ يَومَ القِيامَةِ وهُو علَيهِ غَضبانُ.
Whoever meets a poor Muslim and greets him differently to the way he would greet a rich person, will meet Allah, Mighty and Exalted, on the Day of Judgment, and He will be angry with him
Imām Alī ibn Mūsā al-Rezā (a.s.)
Amali al-Saduq, p. 359, no. 5; Mizan ul Hikmah, page No. 708
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): صِلَةُ الرَّحِمِ تَزيدُ في العُمرِ، وتَنفي الفَقرَ.
Keeping relationships with one’s kin prolongs one’s life and repels poverty.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 74, p. 103, no. 61; Mizan ul Hikmah, page No. 708
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): داوُوا الفَقرَ بالصَّدقَةِ والبَذلِ.
Cure poverty with charity and giving generously
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Khisal, p. 9, no. 22; Mizan ul Hikmah, page No. 708
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): البِرُّ وصَدقَةُ السِّرِّ يَنفِيانِ الفَقرَ.
Righteousness and almsgiving in secret banishes poverty.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 74, p. 81, no. 83; Mizan ul Hikmah, page No. 708
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): ضَمِنتُ لِمَنِ اقتَصَدَ أن لا يَفتَقِرَ .
I guarantee that those who economize will never fall poor
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Khisal, p. 9, no. 32; Mizan ul Hikmah, page No. 709
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن تَفاقَرَ افتَقَرَ .
He who acts poor will become poor.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 76, p. 316, no. 6; Mizan ul Hikmah, page No. 709
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الأمانَةُ تَجلِبُ الغَناءَ، والخِيانَةُ تَجلِبُ الفَقرَ .
Trustworthiness attracts wealth, and treachery attracts poverty.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 75, p. 114, no. 6; Mizan ul Hikmah, page No. 709
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): حُكِمَ بالفاقَةِ على مُكثِرِها ـ يَعني الدنيا ـ واُعِينَ بالراحَةِ مَن رَغِبَ عنها .
Poverty is decreed on those who indulge in it - meaning the world (duny?) - and those who turn away from it will be helped with ease.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tuhaf al-`Uqoul, p. 221; Mizan ul Hikmah, page No. 709
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن فَتَحَ على نفسِهِ بابا مِن المَسألَةِ فَتَحَ اللّه‏ُ علَيهِ باباً مِن الفَقرِ .
Whoever opens the door of begging to themselves Allah will open for them a door of poverty
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 103, p. 20, no. 4; Mizan ul Hikmah, page No. 710
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) ـ لأبي النُّعمانِ ـ: لا تَستَأكِلْ بِنا الناسَ، فلا يَزيدَكَ اللّه‏ُ بذلكَ إلّا فَقراً.
Do not earn a living from people through us [i.e. in our name], for by that Allah will increase you in nothing but poverty.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 78, p. 184, no. 11; Mizan ul Hikmah, page No. 710
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ عن آبائهِ ^ ـ: مَن لم يَسألِ اللّه‏َ مِن فَضلِهِ افتَقَرَ.
Whoever does not ask for Allah’s grace will be empoverished.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 76, p. 316, no. 6; Mizan ul Hikmah, page No. 710
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): أيُّما رَجُلٍ دَعا على ولَدِهِ أورَثَهُ الفَقرَ.
Any man who invokes Allah against his son will be empoverished.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 104, p. 99, no. 77; Mizan ul Hikmah, page No. 710
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنّ اللّه‏َ جلَّ ثناؤهُ لَيَعتَذِرُ إلى عَبدِهِ المؤمنِ المُحْوِجِ في الدنيا كما يَعتَذِرُ الأخُ إلى أخيهِ، فيَقولُ: وعِزَّتي وجَلالي، ما أحوَجتُكَ في الدنيا مِن هَوانٍ كانَ بِكَ عَلَيَّ، فارفَعْ هذا السَّجْفَ فانظُرْ إلى ما عَوَّضتُكَ مِن الدنيا. قالَ: فَيَرفَعُ فيَقولُ: ما ضَرَّني ما مَنَعتَني مع ما عَوَّضتَني؟!
Allah, Exalted be His praise, apologizes to His believing servant who is needy in this world the same way that a brother would apologize to his fellow brother, saying, ‘By my Honour and Majesty, I did not make you needy in this world because you were low in My view, so raise this veil and look at what I have compensated you with for this world.’ He (AS) then said, ‘And he will then raise his head and exclaim, ‘That which You deprived me of does not harm me when offset against that which you have compensated me with
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 264, no. 18; Mizan ul Hikmah, page No. 710
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ اللّه‏َ جَعَلَ الفَقرَ أمانَةً عندَ خَلقِهِ، فَمَن سَتَرَهُ أعطاهُ اللّه‏ُ مِثلَ أجرِ الصائمِ القائمِ.
Allah has made poverty a trust with His creation. So, those who conceal it, Allah will give them the equivalent of the reward of a fasting and praying person
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 260, no. 3; Mizan ul Hikmah, page No. 711
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): العَفافُ زينَةُ الفَقرِ.
Self-restraint is the adornment of poverty
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 68; Mizan ul Hikmah, page No. 711
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): أشَدُّ شيءٍ مَؤونةً إخفاءُ الفاقَةِ .
The hardest thing to store is hiding one’s neediness
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 78, p. 249, no. 87; Mizan ul Hikmah, page No. 711
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): طُوبى للمَساكينِ بالصَّبرِ، وهُمُ الذينَ يَرَونَ مَلَكوتَ السَّماواتِ والأرضِ.
Blessed are the needy for their patience, and they are the ones who will see the Kingdom of the heavens and the earth.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 263, no. 13; Mizan ul Hikmah, page No. 711
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الفُقَراءُ مُلوكُ أهلِ الجَنّةِ، والناسُ كُلُّهُم مُشتاقُونَ إلَى الجَنّةِ والجَنَّةُ مُشتاقَةٌ إلَى الفُقَراءِ.
The poor will be the kings of the people of Heaven. All people long for Heaven, whereas Heaven itself longs for the poor
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 72, p. 49, no. 58; Mizan ul Hikmah, page No. 711
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): اِطَّلَعتُ في الجَنَّةِ فَرَأيتُ أكثَرَ أهلِها الفُقَراءَ.
I gazed into Heaven, and I saw that most of its people were the poor
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Musnad Ibn Hanbal, v. 1, p. 504, no. 2086; Mizan ul Hikmah, page No. 711
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن ماتَ ولم يَترُكْ دِرهَماً ولا دِيناراً لم يَدخُلِ الجَنّةَ أغنى مِنهُ.
Whoever dies and does not leave behind him a dirham or dinar, there is no person that will enter Heaven richer than him.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 71, p. 267, no. 17; Mizan ul Hikmah, page No. 712
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّ آخِرَ الأنبياءِ دُخولاً إلَى الجَنّةِ سُليمانُ، وذلكَ لِما اُعطِيَ مِن الدنيا
The last of the Prophets to enter Heaven will be Solomon, because of what he was given in this world.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 72, p. 52, no. 76; Mizan ul Hikmah, page No. 712
محمّدُ بن عبد الحسينِ بن كثير الخزّازُ عَنِ الإمامِ الصّادقِ (عَلَيهِ الّسَلامُ): قالَ لي: أما تَدخُلُ السُّوقَ ؟ أما تَرى الفاكِهَةَ تُباعُ والشيءَ مِمّا تَشتَهِيهِ ؟ فقلتُ: بَلى، فقالَ: أمَا إنَّ لكَ بكُلِّ ما تَراهُ فلا تَقدِرُ على شِراهُ حَسَنةً .
Do you not go to the market? Do you not see the fruit that is sold, and the things that you desire?’ al-Khazzaz said, ‘Yes.’ He (AS) said, ‘For everything you see but you cannot [afford to] buy, you receive the reward of a good deed
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 72, p. 25, no. 19; Mizan ul Hikmah, page No. 712
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : خَلَقَ الآجالَ فأطالَها وقَصَّرَها ، وقدَّمَها وأخَّرَها ، ووصَلَ بالموتِ أسبابَها.
He [i.e. Allah] created the duration [of every life] and made them short or long; He expedited some and postponed others, and connected their causes with the death.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 7, p. 21; Mizan ul Hikmah, page No. 730
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : لا شيءَ أصدقُ مِن الأجلِ.
Nothing is truer than death
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10648; Mizan ul Hikmah, page No. 730
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : نِعْمَ الدَّواءُ الأجلُ.
What a good remedy death is!
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9905; Mizan ul Hikmah, page No. 730
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : نَفَس المَرءِ خُطاهُ إلى أجَلِهِ.
A man’s soul is his steps towards his death
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 18, no. 221; Mizan ul Hikmah, page No. 731
الإمام عليٌّ (عَلَيهِ الّسَلامُ) : كفى بالأجلِ حارِساً .
Death suffices as a guard
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 5, p. 142, no. 14; Mizan ul Hikmah, page No. 731
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الأجَلُ حِصْنٌ حَصِينٌ .
Death is a fortified castle
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 494; Mizan ul Hikmah, page No. 731
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إنّ لكلِّ شيءٍ مُدّةً وأجَلاً.
Everything has a fixed duration and an end
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 190; Mizan ul Hikmah, page No. 731
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : جَعلَ اللّه‏ُ لكلِّ شيءٍ قَدْرا، ولكلِّ قَدْرٍ أجَلاً.
Allah has made a measure for everything and for every measure an end
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4778; Mizan ul Hikmah, page No. 731
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ في تفسيرِ الآيةِ ـ : الأجلُ الّذي غَيرُ مُسمّى مَوقوفٌ ، يُقدِّمُ مِنه ما شاءَ ، ويؤخِّرُ مِنه ما شاءَ ، وأمّا الأجَلُ المُسمّى فهُوَ الّذي يَنزِلُ مِمّا يُريدُ أنْ يكونَ مِن ليلةِ القَدْرِ إلى مِثلِها مِن قابِلٍ ، فذلك قولُ اللّه‏ِ: «إذا جَاء أجلُهم لا يستأخِرونَ ساعةً ولا يستقدِمون»
said, interpreting the above verse: ‘The first – undetermined – term is suspended; He can expedite and postpone it as He wishes. As for the specified term, that is what He wills to occur as a result of the Night of Ordainment (laylat al-qadr) to the next year’s Night of Ordainment; and that is Allah’s statement: “when their time comes, they shall not defer it by a single hour nor shall they advance it
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 5, p. 139, no. 3; Mizan ul Hikmah, page No. 732
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : بالصَّدَقةِ تُفْسَحُ الآجالُ.
People’s terms are extended by charity
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4239; Mizan ul Hikmah, page No. 732
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : يَعيشُ النّاسُ بإحسانِهِم أكثرَ مِمّا يَعيشُونَ بأعمارِهِم ، ويَموتُونَ بذُنوبِهِم أكثرَ مِمّا يَموتُونَ بآجالِهِم
People live by their goodness towards others more than they do according to their [predestined] life terms; they also die due to their sins more than they die due to the end of their terms.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 5, p. 140, no. 7; Mizan ul Hikmah, page No. 732
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ألا وَإنّي اُجَدِّدُ القَولَ: ألا فَأقيموا الصَّلاةَ، وَآتوا الزَّكاةَ، وَأمُروا بِالمَعروفِ، وَانهَوا عَنِ المُنكَرِ . ألا وَإنَّ رَأسَ الأمرِ بِالمَعروفِ وَالنَّهيِ عَنِ المُنكَرِ أن تَنتَهوا إلى قَولي، وَتُبَلِّغوهُ مَن لَم يَحضُر، وَتَأمُروهُ بِقَبولِهِ، وَتَنهَوهُ عَن مُخالَفَتِهِ ؛ فَإنَّهُ أمرٌ مِنَ اللّه‏ِ وَمِنّي.
I hereby reiterate what I have said: establish the performance of the prayer, pay the alms-tax, enjoin what is good, and forbid evil. Verily the peak of enjoining what is good and forbidding evil is to heed to my words and propagate them to those who are absent; you must command them to accept [my words] and prohibit them from going against them, for they are the commands from Allah, the Exalted, and from me
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Ihtijaj, v. 1, p. 157, no. 32; Mizan ul Hikmah, page No. 741
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): يا عَليُّ، لأن يَهدي اللّه‏ُ عَلى يَديَكَ رَجُلاً خَيرٌ لَكَ مِمّا طَلَعَت عَليهِ الشَّمسُ.
O Ali! When Allah guides a man through you, it is better for you than all that the sun shines on
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Mustadrak `ala al-Sahihayn, v. 3, p. 691, no. 6537; Mizan ul Hikmah, page No. 741
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): حَبِّبوا اللّه‏َ إلى عِبادِهِ يُحِبُّكُم اللّه‏ُ.
Render Allah beloved to His servants, and He will love you
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Mu`jam al-Kabir, v. 8, p. 91, no. 7461; Mizan ul Hikmah, page No. 741
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن أسلَمَ عَلى يَدَيهِ رَجُلٌ وَجَبَت لَهُ الجَنَّةُ .
Whoever becomes a cause for a man’s converting to Islam is guaranteed entry into Paradise.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Mu`jam al-Kabir, v. 17, p. 285, no. 786; Mizan ul Hikmah, page No. 741
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ما مِن داعٍ يَدعو إلى هُدىً إلّا كانَ لَهُ مِثلُ أجرِ مَن اتَّبَعَهُ، لا يَنقُصُ ذلِكَ مِن اُجورِهِم شَيئاً.
Anyone who calls to what is right will have the same reward as he who follows him, without any decrease in each of their rewards thereof.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Muwatta’, v. 1, p. 218, no. 41; Mizan ul Hikmah, page No. 741
شريفُ بن سابقِ ‏التفليسي عن حَمّاد السمدري: قُلتُ لأبي عَبدِاللّه‏ِ جَعفَرِ بنِ مُحَمَّدٍ: إنّي أدخُلُ بِلادَ الشِّركِ، وَإنَّ مَن عِندِنا يَقولُ: إن مِتَّ ثَمَّ حُشِرتَ مَعَهُم ؟ قالَ: فَقالَ لي: يا حَمَّادُ، إذا كُنتَ ثَمَّ، تَذكُرُ أمرَنا وَتَدعو إلَيهِ ؟ قالَ: قُلتُ: نَعَم . قالَ: فَإذا كُنتَ في هذِهِ المُدُنِ ـ مُدُنِ الإسلامِ ـ تَذكُرُ أمرَنا وَتَدعو إلَيهِ؟ قالَ: قُلتُ: لا . فَقالَ لي: إنَّكَ إن مِتَّ ثَمَّ حُشِرتَ اُمَّةً وَحدَكَ، وَسَعَى نورُكَ بَينَ يَدَيكَ.
Sharif b. Sabiq al-Taflisi narrated on the authority of Hammad al-Samdari: ‘I said to Abu `Abdillah, J`afar b. Muhammad [al-Sadiq] (AS), ‘I often go to the lands of the idolaters, and people say that if I die there, I will be resurrected with them.’ He said to me, ‘O Hammad! When you are there, do you mention our cause and call people to it?’ I said, ‘Yes.’ He said, ‘And when you are in these cities – the cities of Islam – do you mention our cause and call people to it?’ I said, ‘No.’ He said, ‘If you die over there, you will be resurrected as a whole community in yourself, and your light will run before you.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Amali al-Tusi, p. 46, no. 54; Mizan ul Hikmah, page No. 742
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ دينَ اللّه‏ِ لَن يَنصُرَهُ إلّا مَن حاطَهُ مِن جَميعِ جَوانِبِهِ.
No one can support [the cause of] the religion of Allah, the Exalted, except for one who is well-versed in all its aspects.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Firdaws, v. 1, p. 234, no. 897; Mizan ul Hikmah, page No. 742
عبدُ السلامِ بن صالح الهَرَوي: سَمعتُ أبا الحسنِ الرِّضا (عَلَيهِ الّسَلامُ) يَقولُ: رَحِمَ اللّه‏ُ عَبداً أحيا أمرَنا . فَقُلتُ لَهُ: فَكَيفَ يُحيي أمرَكُم ؟! قالَ: يَتَعَلَّمُ عُلومَنا وَيُعَلِّمُها النّاسَ ؛ فَإنَّ النّاس لَو عَلِموا مَحاسِنَ كَلامِنا لاتَّبَعونا.
Abd al-Salam b. Salim al-Harawi said, ‘I heard Abu al-Hasan al-Ridha (AS) saying, ‘May Allah have mercy on anyone who revives our cause.’ I asked, ‘How does he revive your cause?’ He replied, ‘He learns our sciences and teaches them to the people, for verily if people were to know the goodness in our speech, they would follow us.
Imām Alī ibn Mūsā al-Rezā (a.s.)
Ma`ani al-Akhbar, p. 180, no. 1; Mizan ul Hikmah, page No. 743
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ما مِن عَبدٍ يَخطِبُ خُطبَةً إلّا اللّه‏ُ سائِلُهُ عَنها ما أرادَ بِها .
Every single servant who delivers a sermon, Allah, the Exalted, will ask him about it and what he meant by it
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Mizan ul Hikmah, page No. 743
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): قُل الحَقَّ، وَلا تَأخُذكَ في اللّه‏ِ لَومُةُ لائِمٍ.
Speak the truth, and let no one’s blame for obeying Allah affect you.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Hilyat al-Awliya, v. 1, p. 241; Mizan ul Hikmah, page No. 743
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لا يَمنَعَنَّ أحَدَكُم رَهبَةُ النّاسِ أن يَقولَ بِحقٍّ إذا رَآهُ أو شَهِدَهُ ؛ فَإنَّهُ لا يُقَرِّبُ مِن أجَلٍ، وَلا يُباعِدُ مِن رِزقٍ أن يَقولَ بِحقٍّ، أو يُذَكِّرَ بِعَظيمٍ.
Let not the fear of people prevent any of you from speaking the truth, when he sees or witnesses it, for telling the truth or reminding [others] of a great consequence will neither hasten death nor delay sustenance
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Musnad Ibn Hanbal, v. 4, p. 102, no. 11474; Mizan ul Hikmah, page No. 743
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ فيما يُنسَبُ إلَيهِ في مِصباحِ الشَّريعَةِ ـ: أحسَنُ المَواعِظِ ما لا يُجاوِزُ القَولُ حَدَّ الصِّدقِ، وَالفِعلُ حَدَّ الإخلاصِ.
said, in what is attributed to him in The Lantern of the Path: ‘The best advice is that which does not carry the statement beyond the limits of honesty, nor the act the limits of sincerity
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Misbah al-Shari`a, p. 395; Mizan ul Hikmah, page No. 744
عَمرو بنِ أبي المِقدامِ: قال لي أبو جَعفَرٍ (عَلَيهِ الّسَلامُ) ـ في أوَّلِ دَخلَةٍ دَخَلتُ عَلَيهِ ـ: تَعَلَّموا الصِّدقَ قَبلَ الحَديثِ.
Learn honesty before speech
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 8, p. 334, no. 522; Mizan ul Hikmah, page No. 744
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): اُمِرتُ بِمُداراةِ النّاسِ كَما اُمِرتُ بِتَبليغِ الرِّسالَةِ
I have been commanded to be amicable towards people as much as I have been commanded to deliver the Message.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tuhaf al-`Uqoul, no. 48; Mizan ul Hikmah, page No. 744
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لِعُمر بنِ حَنظَلة ـ: يا عُمَرُ، لا تُحَمِّلوا عَلى شيعَتِنا، وَارفُقوا بِهِم ؛ فَإنَّ النّاسَ لا يَحتَمِلونَ ما تَحمِلونَ .
Umar b. Hanzala, ‘O `Umar! Do not overburden our followers (shi`a), and be kind to them, for people cannot endure what you can
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 8, p. 334, no. 522; Mizan ul Hikmah, page No. 744
الإمامُ عَليٌّ (عَلَيهِ الّسَلامُ) ـ في ذِكرِ فَضيلَةِ الرَّسولِ الكَريمِ ـ: بَعَثَهُ وَالنّاسُ ضُلاّلٌ في حَيرَةٍ، وَحاطِبونَ في فِتنَةٍ ... فَبالَغَ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) في النَّصيحَةِ، وَمَضى عَلى الطَّريقَةِ، وَدَعا إلى الحِكمَةِ وَالمَوعِظَةِ الحَسَنَةِ.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) mentioning the virtue of the honourable Prophet (SAWA), ‘He [Allah] sent him while the people were straying in perplexity, and engaged in corruption… He (SAWA) advised extensively and kept on the [right] path, and called for wisdom and gentle exhortation
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 95; Mizan ul Hikmah, page No. 745
الإمام عليّ (عَلَيهِ الّسَلامُ) ـ في الحِكَمِ المَنسوبَةِ إلَيهِ ـ: الكَلَمَةُ إذا خَرَجَت مِنَ القَلبِ وَقَعَت في القَلبِ، وَإذا خَرَجَت مِنَ اللِسانِ لَم تُجاوِزِ الآذانَ.
When a word comes from the heart, it falls onto the heart; but when it merely comes from the tongue, it will not go farther than the ears
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 20, p. 287, no. 279; Mizan ul Hikmah, page No. 745
الإمام الصادق (عَلَيهِ الّسَلامُ): كونوا دُعاةً لِلناسِ بِالخَيرِ بِغَيرِ ألسِنَتِكُم ؛ لِيَرَوا مِنكُم الاجتِهادَ وَالصِّدقَ وَالوَرَعَ.
Invite people to what is good with other than your tongues, so that they see tenacity, veracity, and piety in you
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 105, no. 10; Mizan ul Hikmah, page No. 745
الإمام الصادق (عَلَيهِ الّسَلامُ): رَحِمَ اللّه‏ُ قَوماً كانوا سِراجاً وَمَناراً ؛ كانوا دُعاةً إلَينا بِأعمالِهِم وَمَجهودِ طاقَتِهِم.
May Allah have mercy on the people who are a lamp and a beacon. They call to our cause with their actions and the best of their efforts
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tuhaf al-`Uqoul, no. 301; Mizan ul Hikmah, page No. 746
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): خَلَقَ اللّه‏ُ الماءَ طَهورا لا يُنَجِّسُهُ شَيءٌ، إلّا ما غَيَّرَ لَونَهُ أو طَعمَهُ أو رِيحَهُ .
Allah has created water to be a purifier where nothing can make it impure, except for that water whose colour, taste or smell has changed.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Wasael al-Shi`aah, v. 1, p. 101, no. 9; Mizan ul Hikmah, page No. 756
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): كُلُّ ما أشرَقَت علَيهِ الشَّمسُ فهُو طاهِرٌ.
Everything that the sun shines on becomes purified.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Wasael al-Shi`aah, v. 2, p. 1043, no. 6; Mizan ul Hikmah, page No. 756
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنّ اللّه‏َ عَزَّوجلَّ جَعَلَ التُّرابَ طَهوراً كما جَعَلَ الماءَ طَهوراً.
Verily Allah, Mighty and Exalted, made the earth a purifier just as he made water a purifier
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Faqih, v. 1, p. 109, no. 224; Mizan ul Hikmah, page No. 756
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ) ـ لمّا سُئلَ عنِ الجِصِّ يُوقَدُ عَلَيهِ بِالعذَرَةِ وعِظامِ المَوتى ثُمَّ يُجَصَّصُ بِهِ المَسجِدُ ، أيُسجَدُ عَلَيهِ ؟ ـ: إنَّ الماءَ وَالنّارَ قَد طَهَّراهُ.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.) was once asked about gypsum that is burnt along with dried excrement and bone ash, and then used to plaster a mosque, and whether prostration on such plaster is allowed. He replied, ‘Verily water and fire [from the kilning process] have purified it
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Kafi, v. 3, p. 330, no. 3; Mizan ul Hikmah, page No. 756
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): فَـرَضَ اللّه‏ُ الإيمـانَ تَطهيـراً مِـن الشِّركِ .
Allah has obligated faith in order to purify one from polytheism
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 252; Mizan ul Hikmah, page No. 756
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنَّ تَقوَى اللّه‏ِ دَواءُ داءِ قُلوبِكُم ... وطَهُورُ دَنَسِ أنفُسِكُم .
Verily being wary of one’s duty to Allah is the remedy for the disease of your hearts … and the purifier of the pollution in your souls
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, no. 198; Mizan ul Hikmah, page No. 757
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إن كُنتُم لا مَحالَةَ مُتَطَهِّرِينَ فَتَطَهَّرُوا مِن دَنَسِ العُيوبِ والذُّنوبِ .
Since you have no choice but to purify your bodies, then make a point of purifying yourselves of your faults and your sins
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3743; Mizan ul Hikmah, page No. 757
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لا تَختارَنَّ عَلى ذِكرِ اللّه‏ِ شَيئاً فإنّهُ يقولُ: «وَلَذِكْرُ اللّه‏ِ أكْبَرُ».
Never prefer anything above the remembrance of Allah for verily He says, “and the remembrance of Allah is surely greater.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 107, no. 1; Mizan ul Hikmah, page No. 773
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الذِّكرُ لَذَّةُ المُحِبِّينَ.
Remembrance is a source of great pleasure for the lovers [of Allah].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 670; Mizan ul Hikmah, page No. 773
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الذِّكرُ مُجالَسَةُ المَحبوبِ .
Remembrance is sitting in the company of the Beloved One.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 322; Mizan ul Hikmah, page No. 773
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ذِكرُ اللّه‏ِ سَجِيَّةُ كُلِّ مُحسِنٍ وشِيمَةُ كُلِّ مُؤمنٍ
Remembrance of Allah is the natural disposition of every good-doer and the distinguishing mark of every believer
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5173; Mizan ul Hikmah, page No. 773
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): عَليكَ بتِلاوَةِ القرآنِ وذِكرِ اللّه‏ِ كثيراً ، فإنّهُ ذِكرٌ لكَ في السماءِ ونورٌ لكَ في الأرضِ.
I urge you to recite the Qur’an and remember Allah frequently, for verily it [will result in] a remembrance for you in the heavens and a light for you in the earth
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Khisal, p. 525, no. 13; Mizan ul Hikmah, page No. 774
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن ذَكَرَ اللّه‏َ في السِرِّ فقد ذَكَرَ اللّه‏َ كثيراً.
Whoever remembers Allah in private, has surely remembered Allah much.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 93, p. 342, no. 11; Mizan ul Hikmah, page No. 774
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): أكثِرُوا ذِكرَ اللّه‏ِ ما استَطَعتُم في كُلِّ ساعةٍ مِن ساعاتِ الليلِ والنهارِ ، فإنَّ اللّه‏َ أمَرَ بكَثرَةِ الذِكرِ لَهُ.
Remember Allah frequently as much as you can every hour of the day and night, for verily Allah has commanded [us] to remember Him abundantly
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 8, p. 7, no. 1; Mizan ul Hikmah, page No. 774
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): تَسبيحُ فاطمةَ الزهراءِ (عَلَيهَا الّسَلامُ) مِنَ الذِكرِ الكثيرِ الذي قالَ اللّه‏ُ عزّوجلّ: «اُذْكُرُوا اللّه‏َ ذِكْراً كثيراً» .
‘The glorification of Fatima al-Zahra’ [The glorification of Fatima al-Zahra’ (AS), otherwise known as Tasbih al-Zahra’ is composed of reciting Allahu Akbar (Allah is Greater) 34 times, Alhamdulillah (Praise be to Allah) 33 times and Subhanallah (Glory be to Allah) 33 times. Usually it is recommended to recite it after every obligatory prayer (ed.)] (AS) is from the frequent remembrance which Allah mentions, “Remember Allah with a frequent remembrance.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 500, no. 4; Mizan ul Hikmah, page No. 774
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ في المُناجاةِ الشَّعبانيّةِ ـ: إلهي، وألْهِمني وَلَهاً بِذِكرِكَ إلى ذِكرِكَ وهِمَّتي إلى روحِ نَجاحِ أسمائكَ ومَحَلِّ قُدسِكَ.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) said in the intimate supplication of the month of Sha’ban [al-Munajat al-Sha`abaniyya: the intimate supplication of the month of Sha`aban recited by Imam `Ali (AS) and the Im?ms from his progeny (AS) during the sacred month of Sha`aban.], ‘My God! Inspire me with fervour for Your remembrance until I have become inspired with Your remembrance, and a spiritual zeal for the refreshing salvation of Your Names and the place of Your sanctity
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 94, p. 98, no. 13; Mizan ul Hikmah, page No. 775
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أسأَ لُكَ أن تُصَلِّيَ على محمّدٍ وآلِ محمّدٍ ، وأن تَجعَلَنِي مِمَّن يُدِيمُ ذِكرَكَ ، ولا يَنقُضُ عَهدَكَ.
I ask You to send blessings on Muhammad and the family of Muhammad, and to make me of those who are continuous in Your remembrance and who do not breach Your covenant
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 94, p. 99, no. 13; Mizan ul Hikmah, page No. 775
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ مِن وَصاياهُ لاِبنِهِ الحسنِ (عَلَيهِ الّسَلامُ) عِندَ الوَفاةِ ـ: وكُن للّه‏ِِ ذاكِراً على كلِّ حالٍ.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) said in counsel to his son Hasan at the time of his death (AS), ‘and be one to remember Allah at all times
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Amali al-Tusi, p. 8, no. 8; Mizan ul Hikmah, page No. 775
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): قالَ موسـى (عَلَيهِ الّسَلامُ): يا ربِّ ، إنّي أكونُ في حالٍ اُجِلُّكَ أن أذكُرَكَ فيها . قالَ: يا موسى ، اُذكُرْني على كُلِّ حالٍ .
Prophet Moses (AS) said, ‘My Lord, I am in a [base] state wherin I esteem You too highly to remember You therein’, He said, ‘O Moses, remember Me at all times.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 80, p. 176, no. 21; Mizan ul Hikmah, page No. 775
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الذاكِرُ في الغافِلينَ كالمُقاتِلِ في الفارِّينَ .
The one who remembers [Allah] in the midst of the neglectful ones is as one who fights [in the way of Allah] in the midst of others who flee [from the battle].
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Makarim al- Akhlaq, v. 2, p. 373, no. 2661; Mizan ul Hikmah, page No. 775
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): كُلُّ أحَدٍ يَموتُ عَطْشانَ إلّا ذاكِرَ اللّه‏ِ .
Everyone will die thirsty except the one who remembers Allah.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 81, p. 240, no. 26; Mizan ul Hikmah, page No. 776
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنّ موسى بنَ عِمرانَ (عَلَيهِ الّسَلامُ) لَمّا ناجى رَبَّهُ عزّوجلّ قالَ: يا ربِّ ، أبَعيدٌ أنتَ مِنّي فَاُنادِيَكَ أمْ قَريبٌ فَاُناجِيَكَ ؟ فأَوحَى اللّه‏ُ جلّ‏جلالُهُ: أنا جَلِيسُ مَن ذَكَرَني.
Verily when Moses, son of Amran (AS) would engage in intimate supplication with his Lord, he said, ‘My Lord, are you so far from me that I should call You, or are You so near to me that I should whisper?’ so Allah then revealed to Moses, ‘I sit in close proximity with the one who remembers Me
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 93, p. 153, no. 11; Mizan ul Hikmah, page No. 776
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَنِ اشتَغَلَ بذِكرِ اللّه‏ِ طَيَّبَ اللّه‏ُ ذِكرَهُ.
The one who occupies himself with the remembrance of Allah, Allah beautifies his remembrance [among people].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5235; Mizan ul Hikmah, page No. 776
رسولُ اللهِ (عَلَيهِ الّسَلامُ): ذاكِرُ اللّه‏ِ سبحانَهُ مُجالِسُهُ.
The one who remembers Allah, glory be to Him, is sitting closely with Him
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5159; Mizan ul Hikmah, page No. 776
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): لا يَزالُ المُؤمنُ في صلاةٍ ما كانَ في ذِكرِ اللّه‏ِ ، قائماً كانَ أو جالِساً أو مُضطَجِعاً ، إنّ اللّه‏َ تعالى يقولُ «اَلَّذِينَ يَذْكُرُونَ اللّه‏َ قِياماً وقُعُوداً وعَلَى جُنوبِهِم ...» .
The believer remains in a state of prayer as long as he is remembering Allah, whether he is standing, sitting or lying down, for verily Allah says, “Those who remember Allah standing, sitting and lying on their sides
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Amali al-Tusi, p. 79, no. 116; Mizan ul Hikmah, page No. 776
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنّ الصاعِقَةَ لا تُصِيبُ ذاكِراً للّه‏ِِ عزّوجلّ .
Verily the one who remembers Allah will never be struck by lightning
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Amali al-Saduq, p. 375, no. 3; Mizan ul Hikmah, page No. 776
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): قالَ اللّه‏ُ تعالى: ابنَ آدمَ ، اُذكُرْني في نَفسِكَ أذكُركَ في نَفسي . ابنَ آدمَ اُذكُرني في الخَلاءِ أذكُركَ في خَلاءٍ . ابنَ آدمَ اُذكُرني في مَلاَءٍ أذكُرْكَ في مَلاَءٍ خَيرٍ مِن مَلَئِكَ .
Allah Almighty said, ‘O son of Adam, remember Me within yourself and I will remember you within Myself. O son of Adam, remember Me in secret and I will remember you when [you are] in secret. O son of Adam, remember Me when in an assembly and I will remember you in an assembly which is better than your assembly
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 93, p. 158, no. 31; Mizan ul Hikmah, page No. 777
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن أكثَرَ مِن ذِكرِ اللّه‏ِ فقد بَرِئَ مِنَ النِّفاقِ.
The one who remembers Allah abundantly has freed himself from hypocrisy.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Firdaws, v. 3, p. 564, no. 5768; Mizan ul Hikmah, page No. 777
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن أكثَرَ ذِكرَ اللّه‏ِ أحَبَّهُ.
The one who remembers Allah abundantly loves Him.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 93, p. 160, no. 39; Mizan ul Hikmah, page No. 777
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن عَمَرَ قَلبَهُ بدَوامِ الذِكرِ حَسُنَت أفعالُهُ في السِّرِّ والجَهرِ .
The one whose heart thrives with the continuous remembrance of Allah, his actions will always be good whether done in secret or openly
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8872; Mizan ul Hikmah, page No. 777
رسولُ اللهِ (عَلَيهِ الّسَلامُ): أصلُ صلاحِ القلبِ اشتِغالُهُ بذِكرِ اللّه‏ِ .
The root of reforming the heart is in occupying it with the remembrance of Allah
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3083; Mizan ul Hikmah, page No. 778
رسولُ اللهِ (عَلَيهِ الّسَلامُ): مَن ذَكَرَ اللّه‏َ سبحانَهُ أحيا اللّه‏ُ قَلبَهُ ونَوَّرَ عَقلَهُ ولُبَّهُ
Whoever remembers Allah, glory be to Him, Allah enlivens his heart and illuminates his intellect and the innermost core of his heart
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8876; Mizan ul Hikmah, page No. 778
رسولُ اللهِ (عَلَيهِ الّسَلامُ): ذِكرُ اللّه‏ِ قُوتُ النُّفوسِ ومُجالَسَةُ المَحبوبِ .
The remembrance of Allah is a provision for the souls and a close sitting in the company of the Beloved
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5166; Mizan ul Hikmah, page No. 778
رسولُ اللهِ (عَلَيهِ الّسَلامُ): عَليكَ بِذِكرِ اللّه‏ِ ، فإنّهُ نورُ القلوبِ .
I urge you to keep up the remembrance of Allah for verily it is the light of the hearts
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6103; Mizan ul Hikmah, page No. 778
رسولُ اللهِ (عَلَيهِ الّسَلامُ): دَوامُ الذِكرِ يُنيرُ القلبَ والفِكرَ .
Continuous remembrance [of Allah] enlightens the heart and the mind.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5144; Mizan ul Hikmah, page No. 778
رسولُ اللهِ (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ سبحانَهُ جَعَلَ الذِّكَر جَلاءً للقُلوبِ ، تَسمَعُ بهِ بَعدَ الوَقْرَةِ ، و تُبصِرُ بهِ بَعدَ العَشْوَةِ ، وتَنقادُ بِهِ بَعدَ المُعانَدَةِ .
Verily Allah, Glory be to Him, has made [His] remembrance a polish for the hearts through which they hear after deafness, see after blindness and yield after resistance
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 222; Mizan ul Hikmah, page No. 778
رسولُ اللهِ (عَلَيهِ الّسَلامُ) ـ في الدُّعاءِ ـ: يا مَنِ اسمُهُ دواءٌ وذِكرُهُ شِفاءٌ .
O He whose name is a remedy and whose remembrance is a healing.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Iqbal al-A`amal, v. 3, p. 337; Mizan ul Hikmah, page No. 778
رسولُ اللهِ (عَلَيهِ الّسَلامُ): الذِّكرُ مِفتاحُ الاُنْسِ.
Remembrance [of Allah] is the key to intimacy (with Him).
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 541; Mizan ul Hikmah, page No. 778
رسولُ اللهِ (عَلَيهِ الّسَلامُ): إذا رَأيتَ اللّه‏َ سُبحانَهُ يُؤنِسُكَ بِذِكرِهِ فقد أحَبَّكَ ، إذا رَأيتَ اللّه‏َ يُؤنِسُكَ بِخَلقِهِ ويوحِشُكَ مِن ذِكرِهِ فقد أبغَضَكَ.
If you see that Allah, Glory be to Him, has made you intimate with His remembrance, then He loves you. If you see that Allah has made you intimate with His creation and banished you from His remembrance, then He has despised you
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4040-4041; Mizan ul Hikmah, page No. 779
رسولُ اللهِ (عَلَيهِ الّسَلامُ): ذِكرُ اللّه‏ِ مَطرَدَةُ الشيطانِ.
The remembrance of Allah is a repellent of Satan
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5162; Mizan ul Hikmah, page No. 779
رسولُ اللهِ (عَلَيهِ الّسَلامُ): ذِكرُ اللّه‏ِ جَلاءُ الصُّدورِ وطُمأنِينَةُ القُلوبِ.
The remembrance of Allah is a polish for the breasts and a soothing for the hearts
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5165; Mizan ul Hikmah, page No. 779
رسولُ اللهِ (عَلَيهِ الّسَلامُ): الذِّكرُ يَشرَحُ الصَّدرَ .
Remembrance [of Allah] expands the breasts
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 835; Mizan ul Hikmah, page No. 779
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إذا لَقِيتُم عَدُوَّكُم في الحَربِ فَأَقِلُّوا الكلامَ وأكثِرُوا ذِكرَ اللّه‏ِ عزّوجلّ .
When you face your enemy in battle, then lessen your speech and increase in the remembrance of Allah.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Khisal, p. 617, no. 10; Mizan ul Hikmah, page No. 779
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أكثِرُوا ذِكرَ اللّه‏ِ عزّوجلّ إذا دَخَلتُمُ الأسواقَ عِندَ اشتِغالِ الناسِ، فإنّهُ كَفّارةٌ لِلذُّنوبِ وزِيادَةٌ في الحَسَناتِ ، ولاتُكتَبُوا في الغافِلينَ .
Increase in the remembrance of Allah when you enter the market while people are busy, for verily it will be an expiation of your sins and an increase in good deeds, and you will not be recorded down as being amongst the neglectful ones
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Khisal, p. 614, no. 10; Mizan ul Hikmah, page No. 780
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): اُذكُرِ اللّه‏َ عِندَ هَمِّكَ إذا هَمَمتَ، وعِندَ لِسانِكَ إذا حَكَمتَ ، وعِندَ يَدِكَ إذا قَسَمتَ
Remember Allah during your distress when you are distressed, with your tongue when you give judgment and with your hand when distributing anything.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 171, no. 7; Mizan ul Hikmah, page No. 780
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أوحَى اللّه‏ُ إلى نبيٍّ مِن أنبيائهِ: ابنَ آدَمَ ، اذكُرنِي عِندَ غَضَبِكَ أذكُرْكَ عِندَ غَضَبِي ، فلا أمحَقُكَ فيمَن أمحَقُ.
Allah revealed to a prophet from among His prophets, ‘O son of Adam, remember Me during your anger and I will remember you during My anger, and I will not destroy you as a result with those whom I destroy.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 75, p. 321, no. 50; Mizan ul Hikmah, page No. 780
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): في التَّوراةِ مَكتوبٌ: ... يا موسى ... اُذكُرْني في خَلَواتِكَ وعِندَ سُرورِ لَذَّتِكَ أذكُرْكَ عِندَ غَفَلاتِكَ.
It is written in the Torah: ‘…O Moses… remember Me in times of loneliness and when enjoying your pleasures and I will remember you in your times of negligence.’
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Amali al-Saduq, p. 210, no. 6; Mizan ul Hikmah, page No. 780
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن أطاعَ اللّه‏َ عزّوجلّ فَقَد ذَكَرَ اللّه‏َ وإن قَلَّتْ صلاتُهُ وصِيامُهُ وتلاوَتُهُ لِلقرآنِ.
Whoever obeys Allah has remembered Him, even if his prayers, his fasts and his recitation of the Qur’an are few.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 86, no. 3; Mizan ul Hikmah, page No. 781
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ في قولِهِ تعالى: «ولَذِكْرُ اللّه‏ِ أَكبَرُ»ـ: ذِكرُ اللّه‏ِ تَعالى عِندَ ما أحَلَّ وحَرَّمَ .
with regard to the verse of Allah: “and the remembrance of Allah is greater”, ‘[It means] Remembering Allah with regards to what He has made lawful and unlawful.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Nur al-Thaqalayn, v. 4, p. 162, no. 61; Mizan ul Hikmah, page No. 781
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الذِّكرُ ذِكرانِ: ذِكرٌ خالِصٌ يُوافِقُهُ القَلبُ ، وذِكرٌ صارِفٌ يَنفِي ذِكرَ غَيرِهِ .
There are two types of remembrance, a sincere remembrance which is harmonious with the heart, and a mere remembrance which negates the remembrance of anyone other than Allah
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 93, p. 159, no. 33; Mizan ul Hikmah, page No. 781
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): اِجعَلْ ذِكرَ اللّه‏ِ مِن أجلِ ذِكرِهِ لكَ ، فإنّهُ ذَكَرَكَ وهُو غَنِيٌّ عنكَ فَذِكرُهُ لكَ أجَلُّ وأشهى وأتَمُّ مِن ذِكرِكَ لَهُ وأسبَقُ ... فَمَن أرادَ أن يَذكرَ اللّه‏َ تعالى فَلْيَعلَمْ أ نَّهُ ما لَم يَذكُرِ اللّه‏ُ العَبدَ بالتوفيقِ لِذِكرِهِ لا يَقدِرُ العَبدُ عَلى ذِكرِهِ .
Make your remembrance of Allah for the sake of the fact that He remembers you, for verily He remembers you even though He is needless of you, so His remembrance of you is loftier, more desirable and more complete than your remembrance of Him and it supersedes it…so whoever wishes to remember Allah, most High, should know that as long as Allah does not remember His servant in the context of granting him divine succour to remember Him [in the first place], the servant will not be capable of remembering Him.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 93, p. 158, no. 33; Mizan ul Hikmah, page No. 781
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): مَن ذَكَرَ اللّه‏َ ولم يَستَبِقْ إلى لِقائهِ فَقدِ استَهزَأ بنَفسِهِ.
Whoever remembers Allah but does not vie to meet Him has mocked himself
Imām Alī ibn Mūsā al-Rezā (a.s.)
Bihar al-Anwar, v. 78, p. 357, no. 11; Mizan ul Hikmah, page No. 781
في حديثِ المعراجِ: يا أحمَدُ ... دُمْ على ذِكرِي ، فقالَ: يا ربِّ ، وكيفَ أدُومُ على ذِكرِكَ ؟ فقالَ: بالخَلوَةِ عنِ الناسِ ، وبُغضِكَ الحُلوَ والحامِضَ ، وفَراغِ بَطنِكَ وبَيتِكَ مِنَ الدنيا.
In the tradition recounting the Prophet (SAWA)’s Ascension to the Heavens (al-mi`araj): ‘O Ahmad… be continuous in My remembrance.’ The Prophet (SAWA) asked, ‘O My Lord, how can I be continuous in Your remembrance?’ He replied, ‘Through seclusion from people, despising the sweet and the sour [of the world], and clearing your stomach and your house of the world.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 22, no. 6; Mizan ul Hikmah, page No. 782
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن أحَبَّ شيئاً لَهِجَ بِذِكرِهِ.
Whoever loves something is engaged in remembrance of it
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 7851; Mizan ul Hikmah, page No. 782
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لَيسَ في المعاصِي أشَدُّ مِنِ اتِّباعِ الشَّهوَةِ ، فلا تُطِيعُوها فَتَشغَلَكُم عَنِ اللّه‏ِ .
There is nothing worse from amongst the transgressions than submitting to one’s base desires, so do not obey them as they will preoccupy you from [remembering] Allah
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 7520; Mizan ul Hikmah, page No. 782
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كُلُّ ما ألهى عن ذِكرِ اللّه‏ِ فهو مِن المَيسِرِ .
Anything that distracts you from the remembrance of Allah is classified as gambling
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 73, p. 157, no. 2; Mizan ul Hikmah, page No. 782
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كُلُّ ما ألهى عن ذِكرِ اللّه‏ِ فهو مِن إبليسَ .
Anything that distracts you from the remembrance of Allah is from Iblis [Satan].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tanbih al-Khawatir, v. 2, p. 170; Mizan ul Hikmah, page No. 782
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): إنَّ قَسوَةَ البِطنَةِ وفَترَةَ المَيلَةِ وسُكرَ الشِّبَعِ وغِرَّةَ المُلكِ مِمّا يُثَبِّطُ ويُبطِئُ عَنِ العَمَلِ ويُنسِي الذِّكرَ.
Verily filling the stomach, weakness of will, the intoxication of being fully satiated and the delusion of power, all hinder and delay one from the performance [of good deeds] and cause one to forget Allah.
Imām `Alī ibn Husayn (a.s.)
Bihar al-Anwar, v. 78, p. 129, no. 1; Mizan ul Hikmah, page No. 783
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن نَسِيَ اللّه‏َ سبحانَهُ أنساهُ اللّه‏ُ نفسَهُ وأعمى قَلبَهُ .
Whoever forgets Allah, Glory be to Him, Allah makes him forget himself and blinds his heart
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8875; Mizan ul Hikmah, page No. 783
الإمامُ‏الباقرُ أو الإمامُ‏الصّادقُ(: لايَكتُبُ المَلَكُ إلّا ما يَسمَعُ ، قالَ اللّه‏ُ عزّوجلّ: «وَاذْكُـرْ رَبَّكَ في نَفسِكَ»: لا يَعلمُ ثوابَ ذلكَ الذِّكرِ في نَفسِ العَبدِ غيرُ اللّه‏ِ تعالى.
The angel only writes down what he hears, but when Allah, Mighty and Exalted, has said, “And remember your Lord within your heart…”, no one knows the reward of that remembrance in the heart of the servant except Allah, most High.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 5, p. 322, no. 7; Mizan ul Hikmah, page No. 783
لقمانُ (عَلَيهِ الّسَلامُ) ـ لاِبنِهِ وهُوَ يَعِظُهُ ـ: يا بُنَيَّ، إن تَكُ في شَكٍّ مِنَ المَوتِ فَارفَعْ عَن نَفسِكَ النَّومَ ولَن تَستَطيعَ ذلكَ، وإن كُنتَ في شَكٍّ مِنَ البَعثِ فَارفَعْ عَن نَفسِكَ الانتِباهَ ولَن تَستَطيعَ ذلكَ.
O my son, if you are in doubt about death, then try to avert yourself from falling asleep and you will not be able to, and if you are in doubt about the Resurrection, then try to avert yourself from waking up and you will not be able to do that either.
Luqman Al Hakeem (a.s.)
Bihar al-Anwar, v. 7, p. 42, no. 13; Mizan ul Hikmah, page No. 793
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): المَعادُ مِضمارُ العَمَلِ، فمُغتَبِطٌ بِما احتَقَبَ غانِمٌ، ومُبتَئسٌ بِما فاتَهُ نادِمٌ.
(The Day of) Resurrection will be a field of activity wherein a successful man will be delighted at what he has bagged for himself, and a regretful man will grieve at what he has missed out on".
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
A`alam al-Din, p. 341; Mizan ul Hikmah, page No. 794
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ) ـ مِن مَواعِظِهِ ـ: اِعلَمْ يَابنَ آدَمَ أنَّ مِن وَراءِ هذا أعظَمَ وأفظَعَ وأوجَعَ لِلقُلوبِ يَومَ القِيامَةِ، ذلكَ يَومٌ مَجموعٌ لَهُ النّاسُ وذلكَ يَومٌ مَشهودٌ، يَجمَعُ اللّه‏ُ فيهِ الأوَّلينَ والآخِرينَ.
Know O son of Adam that beyond this [life] is something greater, more horrendous and more painful for the hearts – the Day of Resurrection. That is the day when people will be gathered and that will be an eventful day wherein Allah will gather people from the first to the last
Imām `Alī ibn Husayn (a.s.)
al-Kafi, v. 8, p. 73, no. 29; Mizan ul Hikmah, page No. 794
الجعفريّات عن رسولِ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): بُعِثتُ أنا والسّاعَةُ كَهاتَينِ ـ وأشارَ بِإصبَعهِ: السَّبّابَةِ والوُسطى ثُمَّ قالَ ـ: وَالّذي نَفسِي بِيَدِه إنّي لَأجِدُ السّاعةَ بَينَ كِتفَيَّ .
The time between when I was sent down [as a messenger] and the Hour is as these two’, indicating to the space between his index finger and his middle finger. He then continued, ‘By the One who has my soul in His Grasp, verily I find the Hour to be upon me already
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Ja`afariyyat, p. 212; Mizan ul Hikmah, page No. 794
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أسفَرَتِ السّاعَةُ عَن وَجهِها، وظَهَرَتِ العَلامَةُ لِمُتَوَسِّمِها.
You and the Hour will occur in the same epoch
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 190; Mizan ul Hikmah, page No. 794
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): قالَ عيسَى بنُ مَريَمَ ’ لِجَبرَئيلَ (عَلَيهِ الّسَلامُ): مَتى قِيامُ السّاعَةِ ؟ فَانتَفَضَ جَبرَئيلُ انتِفاضَةً اُغمِيَ عَلَيهِ مِنها، فلَمّا أفاقَ قالَ: يا روحَ اللّه‏ِ، ما المَسؤولُ أعلَمُ بِها مِنَ السّائلِ، ولَهُ مَن فِي السَّماواتِ والأرضِ، لا تَأتيكُم إلّا بَغتَةً.
Jesus son of Mary (AS) asked Gabriel (AS), ‘When will the Hour come’ upon which Gabriel started to tremble so severely that he fainted from it. When he came to his senses, he said, ‘O Spirit of Allah, the questioned one does not know that any more than the questioner does. To Him belongs all that is in the heavens and the earth, and it [the Hour] will take you all by surprise.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Qasas al-Anbiya’ li al-Rawandi, p. 271, no. 346; Mizan ul Hikmah, page No. 795
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): أشَدُّ ساعاتِ ابنِ آدَمَ ثَلاثُ ساعاتٍ: السّاعَةُ الّتي يُعايِنُ فيها مَلَكَ المَوتِ، والسّاعَةُ الّتي يَقومُ فيها مِن قَبرِهِ، والسّاعَةُ الّتي يَقِفُ فيها بَينَ يَدَيِ اللّه‏ِ تَبارَكَ وتَعالى .
Man’ s worst hours are three in number the hour wherein he will see the angel of death with his own eyes, the hour when he will rise up from his grave, and the hour when he will stand before Allah, Blessed and most High
Imām `Alī ibn Husayn (a.s.)
al-Khisal, p. 119, no. 108; Mizan ul Hikmah, page No. 795
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): يَموتُ الرَّجُلُ عَلى ما عاشَ عَلَيهِ، ويُحشَرُ عَلى ما ماتَ عَلَيهِ .
Man will die in the state that he has lived, and will be raised in the same state that he died
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 2, p. 133; Mizan ul Hikmah, page No. 795
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): المَيِّتُ يُبعَثُ فى ثِيابِهِ الَّتى يَموتُ فيها .
Verily you will meet your Lord barefooted, naked and uncircumcised.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Targhib wa al-Tarhib, v. 4, p. 384, no. 11; Mizan ul Hikmah, page No. 795
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اِسمَعْ ياذَا الغَفلَةِ والتَّصريفِ مِن ذي الوَعظِ والتَّعريفِ، جُعِلَ يَومُ الحَشرِ يَومَ العَرضِ والسُّؤالِ والحِباءِ والنَّكالِ، يَومَ تُقلَبُ إلَيهِ أعمالُ الأنامِ، وتُحصى فيهِ جَميعُ الآثامِ، يَومَ تَذوبُ مِنَ النُّفوسِ أحداقُ عُيونِها، وتَضَعُ الحَوامِلُ ما في بُطونِها.
Listen O negligent and fickle one to someone who exhorts and expounds. The Day of Resurrection has been made a day of exposition, questioning, bestowal and exemplary punishment. It is the day when men’ s deeds will be upturned, and all sins will be computed, when people’ s pupils will melt with grief and expectant women will deliver what they carry in their wombs.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Amali al-Tusi, p. 653, no. 1353; Mizan ul Hikmah, page No. 796
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): وذلكَ يَومُ يَجمَعُ اللّه‏ُ فيهِ الأوَّلينَ والآخِرينَ لِنِقاشِ الحِسابِ وجَزاءِ الأعمالِ، خُضوعاً قِياماً، قَد ألجَمَهُمُ العَرَقُ، ورَجَفَت بِهِمُ الأرضُ، فَأحسَنُهُم حالاً مَن وَجَدَ لِقَدَمَيهِ مَوضِعاً، ولِنَفَسِهِ مُتَّسَعاً!
And that is the day when Allah will gather all people from the first to the last, standing in subjugation in order to discuss the account [of their deeds] and the recompense for their actions. They will be bridled with their own sweat while the earth trembles under them. Those amongst them in the best state will be those who manage to find a stable place for their feet to stand and an open space for them to breathe!
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 102; Mizan ul Hikmah, page No. 796
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ـ في قولهِ تعالى: «يَومَ نَحشُرُ المُتَّقينَ إلَى الرَّحْمنِ وَفْداً» ـ: إنَّ الوَفدَ لا يَكونونَ إلّا رُكباناً، اُولئكَ رِجالٌ اتَّقَوا اللّه‏َ فأحَبَّهُمُ اللّه‏ُ وَاختَصَّهُم ورَضِيَ أعمالَهُم، فسَمّاهُمُ المُتَّقينَ.
The Day We shall gather the Godwary toward the All-beneficent, as incoming guests”[ Qur’ an 1985], said, ‘Verily these incoming guests will only enter mounted. They are the men who were wary of their duty to Allah, so Allah loved them, distinguished them and is well-pleased with their deeds, and has therefore named them the Godwary.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 8, p. 95, no. 69; Mizan ul Hikmah, page No. 796
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن لَقِيَ المُسلِمينَ بِوَجهَينِ ولِسانَينِ، جاءَ يَومَ القِيامَةِ ولَهُ لِسانانِ مِن نارٍ.
He who meets his fellow Muslims two-facedly and hypocritically [lit. having two-tongues] will be raised on the Day of Resurrection with two tongues of Fire
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, p. 319, no. 1; Mizan ul Hikmah, page No. 796
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن أكَلَ مِن مالِ أخيهِ ظُلما ولَم يَرُدَّهُ عَلَيهِ، أكَلَ جَذوَةً مِنَ النّارِ يَومَ القِيامَةِ
Whoever wrongfully consumes his fellow brother’ s property and does not return it to him will be made to devour a burning log of fire on the Day of Resurrection
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, p. 322, no. 8; Mizan ul Hikmah, page No. 797
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن قَرَأ القُرآنَ لِيَأكُلَ بِهِ النّاسَ جاءَ يَومَ القِيامَةِ ووَجهُه عَظمٌ لا لَحمَ فيهِ .
Whoever recites the Qur’ an in order to deceive people thereby will be raised on the Day of Resurrection with a bony face without any flesh therein.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, p. 329, no. 1; Mizan ul Hikmah, page No. 797
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّ المُتَكَبِّرينَ يُجعَلونَ فيصُوَرِ الذَّرِّ يَتَوَطَّؤهُمُ النّاسُ حَتّى يَفرُغَ اللّه‏ُ مِنَ الحِسابِ .
Verily the proud ones will be transformed into tiny particles that people will trample underfoot until Allah finishes the account
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 311, no. 11; Mizan ul Hikmah, page No. 797
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إذا كانَ يومَ القِيامَةِ نادى مُنادٍ: أينَ الصَّدودُ لِأولِيائي ؟ فيَقومُ قَومٌ لَيسَ عَلى وُجوهِهِم لَحمٌ، فيُقالُ: هؤلاءِ الّذينَ آذَوُا المُؤمِنينَ ونَصَبوا لَهُم وعانَدوهُم وعَنَّفوهُم في دِينِهِم، ثُمَّ يُؤمَرُ بِهِم إلى جَهَنَّمَ.
When the Day of Resurrection comes, a caller will announce [on Allah’ s behalf], ‘Where are those who obstructed My friends’ and a group of people with no flesh on their faces will stand, and it will be said of them, ‘These are the people who troubled the believers, who declared enmity towards them, who opposed them and treated them harshly because of their religion.’ Then they will be ordered into Hell.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, p. 351, no. 2; Mizan ul Hikmah, page No. 797
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) ـ في قَولِه تَعالى: «وَكُلَّ إنْسانٍ ألْزَمْناهُ طائرَهُ في عُنُقِه» ـ: يَقولُ: خَيرُهُ وشَرُّهُ مَعَهُ حَيثُ كانَ، لا يَستَطيعُ فِراقَهُ حَتّى يُعطى كِتابَهُ يَومَ القِيامَةِ بِما عَمِلَ.
We have attached every person’ s omen to his neck”, said, ‘The good and the evil he has done is with him wherever he is, and he cannot separate them until he is given his book about his deeds on the Day of Resurrection
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Tafsir al-Qummi, v. 2, p. 17; Mizan ul Hikmah, page No. 797
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ في قولِهِ تَعالى ـ: «اِقْرَأْ كِتابَكَ كَفى بِنَفْسِكَ اليَومَ» ـ: يُذَكَّرُ العَبدُ جَميعَ ما عَمِلَ وما كُتِبَ عَلَيهِ؛كأنَّهُ فَعَلَهُ تِلكَ السّاعَةِ، فلِذلكَ قالوا: «يا وَيْلَتَنا ما لِهذا الكِتابِ لا يُغادِرُ صَغيرَةً وَلا كَبيرَةً إلّا أحْصاها»؟!
Read your book! Today your soul suffices as your own reckoner’ , said, ‘The servant will be reminded of everything that he had done and that was recorded against him, as if he had done it that very hour, and because of that they will say, “Woe to us! What a book this is! It omits nothing, big or small, without enumerating it[ Qur’ an 1849]-
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tafsir al-`Ayyashi, v. 2, p. 328, no. 35; Mizan ul Hikmah, page No. 798
تفسير العيّاشي عن الإمام الصّادقِ (عَلَيهِ الّسَلامُ): إذا كانَ يَومُ القِيامَةِ دُفِعَ إلَى الإنسانِ كِتابُه، ثُمَّ قيلَ لَهُ: اقرَأهُ .[قالَ الرّاوي: [قُلتُ: فيَعرِفُ ما فيهِ ؟ فقالَ: إنَّهُ يَذكُرُهُ فَما مِن لَحظَةٍ ولا كَلِمَةٍ ولا نَقْلِ قَدَمٍ ولا شَيءٍ فَعَلَهُ إلّا ذَكَرَهُ؛كأنَّهُ فَعَلَهُ تِلكَ السّاعَةَ، فلِذلكَ قالوا: «يا وَيْلَتَنا ما لِهذا الكِتابِ لا يُغادِرُ صَغيرَةً وَلا كَبيرَةً إلّا أحْصاها».
When the Day of Resurrection comes, man will be handed his book and told, ‘Read it.’ [The reporter of the tradition then asked him], ‘And will he know what is in it’ to which he replied, ‘Verily he will remember it. There will not remain a single moment, a single word, a single footstep or anything that he did which he will not remember, as if he had done it that very hour. And this is why they will say, “Woe to us! What a book this is! It omits nothing, big or small, without enumerating it.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tafsir al-`Ayyashi, no. 34; Mizan ul Hikmah, page No. 798
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ تَبارَكَ وتَعالى إذا أرادَ أن يُحاسِبَ المُؤمِنَ أعطاهُ كِتابَهُ بِيَمينِه وحاسَبَهُ فيما بَينَهُ وبَينَهُ، فيَقولُ: عَبدي، فَعَلتَ كَذا وكَذا وعَمِلتَ كَذا وكَذا ! فيَقولُ: نَعَم يا رَبِّ قَد فَعَلتُ ذلكَ، فيَقولُ: قَد غَفَرتُها لَكَ وأبدَلتُها حَسَناتٍ، فيَقولُ النّاسُ: سُبحانَ اللّه‏ِ أما كانَ لِهذا العَبدِ سَيِّئَةٌ واحِدَةٌ ؟! وهُوَ قَولُ اللّه‏ِ عَزَّوجلَّ: «فَأَمّا مَن اُوتِيَ كِتابَهُ بِيَمينِهِ فَسَوْفَ يُحاسَبُ حِساباً يَسيراً وَيَنْقَلِبُ إلى أهْلِهِ مَسروراً».
Verily when Allah, Blessed and most High, will wish to deal with the believer’s account, He will give him his book in his right hand and will then take him to account for all that is between him and Himself, and will say, ‘My servant, you have committed such and such and have done such and such!’ and he will reply, ‘Yes, my Lord, I have done that.’ And Allah will say, ‘I have forgiven you for them and have transformed them into good deeds’ , so people will ask, ‘Glory be to Allah, did this man not have a single evil deed!’ and this is the purport of Allah’ s verse “Then as for him who is given his record in his right hand, he shall soon receive an easy reckoning, and he will return to his folks joyfully” [Qur’ an 847-9].[
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Zuhd li al-Husayn b. Sa`aid, p. 92, no. 246; Mizan ul Hikmah, page No. 799
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ تَبارَكَ وتَعالى ... إذا أرادَ بِعَبدٍ شَرّاً حاسَبَهُ عَلى رُؤوسِ النّاسِ، وبَكَّتهُ، وأعطاهُ كِتابَهُ بِشِمالِهِ، وهُوَ قَولُ اللّه‏ِ عَزَّوجلَّ: «وَأمّا مَنْ اُوتِيَ كِتابَهُ وَراءَ ظَهْـرِهِ فَسَوْفَ يَـدْعو ثُبـورا * وَيَصْلـى سَعيـرا * إنّـهُ كـانَ فـي أهْلِـهِ مَسروراً».
Verily when Allah, Blessed and most High, wishes to requite his servant with evil [as a result of his deeds], He will take him to account for them in front of everyone, and will reduce him to tears [on account of the proofs against him], and will give him his book in his left hand, and this is the purport of Allah’ s verse “But as for him who is given his record from behind his back, he will pray for annihilation, and he will enter the Blaze. Indeed he used to be joyful among his folk” [Qur’ an 8410-13
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Zuhd li al-Husayn b. Sa`aid, p. 92, no. 246; Mizan ul Hikmah, page No. 799
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إيّاكُم ومُخالَطَةَ السُّلطانِ فإنّهُ ذَهابُ الدِّينِ ، وإيّاكُم ومَعُونَتَهُ فإنّكُم لا تَحمَدُونَ أمرَهُ.
Beware of associating with the [unjust] ruler for verily it causes faith to depart. And beware of assisting him for indeed you do not approve of his rule
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 10, p. 368, no. 7; Mizan ul Hikmah, page No. 810
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن لَزِمَ السُّلطانَ اُفتُتِنَ ، وما يَزدادُ مِنَ السُّلطانِ قُرباً إلّا ازدادَ مِنَ اللّه‏ِ بُعداً.
Whoever adheres to the ruler will be tempted away from the right course, and the closer one gets to the ruler the further away one is from Allah.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 75, p. 371, no. 13; Mizan ul Hikmah, page No. 810
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إيّاكُم وأبوابَ السُّلطانِ وحَواشِيَها؛ فإنَّ أقرَبَكُم مِن أبوابِ السُّلطانِ وحَواشِيها أبعَدُكم مِنَ اللّه‏ِ عَزَّوجلَّ، ومَن آثَرَ السُّلطانَ على اللّه‏ِ عَزَّوجلَّ أذهَبَ اللّه‏ُ عَنهُ الوَرَعَ وجَعَلَهُ حَيرانَ.
Beware of [going near] the ruler's gates and the retinue guarding them, for verily the nearest of you to the gates and retinue of the ruler is the farthest away from Allah, Mighty and Exalted. And whoever chooses the ruler over Allah, Mighty and Exalted, Allah will strip away his piety and will render him bewildered.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, p. 372, no. 19; Mizan ul Hikmah, page No. 810
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): صاحِبُ السُّلطانِ كَراكِبِ الأسَدِ، يُغبَطُ بمَوقِعِهِ ، وهُو أعلَمُ بِمَوضِعِهِ.
The one who associates with the ruler is like one who rides a lion – he is envied for his [high] position, and yet only he best knows his [unstable] situation
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 263; Mizan ul Hikmah, page No. 810
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): باعِدِ السُّلطانَ لِتَأمَنَ خُدَعَ الشَّيطانِ .
Keep away from the sultan in order to be safe from the deception of Satan.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 77, p. 215, no. 1; Mizan ul Hikmah, page No. 810
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن خَفَّ لِسُلطانٍ جائرٍ في حاجَةٍ كانَ قَرِينَهُ في النارِ .
Whoever yields to a tyrannical ruler in any matter will be his companion in the Fire
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 76, p. 360, no. 30; Mizan ul Hikmah, page No. 811
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن مَدَحَ سُلطانا جائرا وتَخَفَّفَ وتَضَعضَعَ لَهُ طَمَعاً فيهِ ، كانَ قَرِينَهُ إلى النارِ
Whoever praises a tyrannical ruler, succumbs to him or humbles himself in front of him in a bid to secure his pleasure, will accompany him to the Fire.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Saduq, p. 347, no. 1; Mizan ul Hikmah, page No. 811
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): أيُّما مُؤمِنٍ خَضَعَ لِصاحِبِ سلطانٍ أو مَن يُخالِفُهُ على دِينِهِ طَلَباً لِما في يَدَيهِ، أخمَلَهُ اللّه‏ُ ومَقَتَهُ علَيهِ ووَكَلَهُ إلَيهِ ، فإن هُو غَلَبَ عَلى شَيءٍ مِن دُنياهُ وصارَ في يَدِهِ مِنهُ شَيءٌ ، نَزَعَ اللّه‏ُ البَرَكَةَ مِنهُ.
Any believer who is subservient to the ruler or any of his entourage, going against his faith in his bid to secure the worldly things that the ruler has in his grasp, Allah will reduce him to obscurity, render him odious to him [the ruler] and will relegate him to the ruler. And whatever he manages to acquire and possess of the worldly things, Allah will strip them of their benediction.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 75, p. 371, no. 15; Mizan ul Hikmah, page No. 811
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): السُّلطانُ وَزَعَةُ اللّه‏ِ في أرضِهِ.
The [just] ruler is Allah's lifeguard on His earth
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 332; Mizan ul Hikmah, page No. 811
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنَّ في سلطانِ اللّه‏ِ عِصمَةً لأِمرِكُم، فَأعطُوهُ طاعَتَكُم غَيرَ مُلَوَّمَةٍ (مُتَلَوِّمِينَ) ولا مُستَكرَهٍ بها ، واللّه‏ِ لَتَفعَلُنَّ أو لَيَنقُلَنَّ اللّه‏ُ عَنكُم سلطانَ الإسلامِ ، ثُمَّ لا يَنقُلُهُ إلَيكُم أبداً حتّى يَأرِزَ الأمرُ إلى غَيرِكُم .
Verily the ruler in the way of Allah safeguards your affairs, so offer him such obedience as is neither blameworthy nor reluctant. By Allah, you must do so else Allah will take away the rule of Islam from you, never to return it to you thereafter until it settles with others
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, Sermon 169; Mizan ul Hikmah, page No. 812
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): فاعتَبِرُوا بما كانَ مِن فِعلِ اللّه‏ِ بِإبليسَ ؛ إذ أحبَطَ عَمَلَهُ الطَّويلَ وجَهدَهُ الجَهِيدَ (الجميلَ) وكانَ قد عَبَدَ اللّه‏َ سِتَّةَ آلافِ سَنَةٍ ، لايُدرى أمِن سِني الدُّنيا أم مِن سِني الآخِرَةِ عن كِبْرِ ساعَةٍ واحِدَةٍ.
So take a lesson from how Allah dealt with Iblis [Satan], when He thwarted his great works and his extensive efforts [because of the vanity of a single moment] even though he had been worshipping Allah for six thousand years, each hour of which was so long that it is not known whether they were years by the reckoning of this world or the next.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 192; Mizan ul Hikmah, page No. 815
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أحمَدُ اللّه‏َ وأستَعِينُهُ على مَداحِرِ الشَّيطانِ ومَزاجِرِهِ (مَزاحِرِهِ) ، والاعتِصامِ مِن حَبائلِهِ ومَخاتِلِهِ.
I praise Allah and seek His aid against the acts that led to Satan's banishment and his eviction, and [I seek] His protection from his snares and his deceitful ways.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 151; Mizan ul Hikmah, page No. 815
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اِحذَرُوا عَدوّاً نَفَذَ في الصُّدورِ خَفِيّاً ، ونَفَثَ في الآذانِ نَجِيّاً.
Be on your guard against the enemy who covertly penetrates into your hearts and secretly whispers into your ears
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2633; Mizan ul Hikmah, page No. 816
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لقد نَصَبَ إبليسُ حَبائلَهُ في دارِ الغُرورِ ، فما يَقصِدُ فيها إلّا أولِياءَنا.
Iblis [Satan] lays out his traps in the Abode of Delusion, intending to ensnare none but our friends [i.e. lovers of the ahl al-bayt].
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tuhaf al-`Uqoul, no. 301; Mizan ul Hikmah, page No. 816
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ) ـ لمّا سُئلَ عن أوجَبِ الأعداءِ مُجاهَدةً ـ: أقرَبُهم إلَيكَ وأعداهُم لَكَ... ومَن يُحَرِّضُ أعداءَكَ علَيكَ ، وهُو إبليسُ.
It is he who is closest to you and yet harbours the most enmity towards you … and he who provokes all your enemies against you, and he is Iblis [Satan].
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Tuhaf al-`Uqoul, no. 399; Mizan ul Hikmah, page No. 816
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الفِتَنُ ثلاثٌ: حُبُّ النِّساءِ وهُو سَيفُ الشَّيطانِ ، وشُربُ الخَمرِ وهُو فَخُّ الشَّيطانِ ، وحُبُّ الدِّينارِ والدِّرهَمِ وهُو سَهمُ الشَّيطانِ .
There are three types of temptation: the love of women, which Satan uses as his sword; drinking wine, which Satan uses as his snare; and love of the dinar and the dirham [symbols of wealth], which Satan uses as his arrow
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Khisal, p. 113, no. 91; Mizan ul Hikmah, page No. 816
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ في ذَمِّ أتباعِ الشَّيطانِ ـ: اِتَّخَذُوا الشَّيطانَ لِأمرِهِم مِلاكاً، واتَّخَذَهُم لَهُ أشراكاً، فَباضَ وفَرَّخَ في صُدُورِهِم ، وَدَبَّ ودَرَجَ في حُجُورِهم ، فَنَظَرَ بِأعيُنِهِم ، ونَطَقَ بِألسِنَتِهِم ، فَرَكِبَ بِهِمُ الزَّلَلَ ، وزَيَّنَ لَهُمُ الخَطَلَ ، فِعلَ مَن قد شَرِكَهُ الشَّيطانُ في سُلطانِهِ ، ونَطَقَ بالباطِلِ عَلى لِسانِهِ.
They have taken Satan as the controller of their affairs, and he has in turn adopted them as his partners. He has laid eggs and hatched them in their bosoms, and creeps and crawls onto their laps, until he sees through their eyes and speaks with their tongues. Thus does he lead them to commit errors and glamorizes their own foolish deeds to them, like the act of one whom Satan has made partner in his domain, speaking lies through his tongue
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 7; Mizan ul Hikmah, page No. 816
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ لكميل بن زياد ـ: يا كُمَيلُ ، إنَّ إبليسَ لا يَعِدُ عن نفسِهِ ، وإنّما يَعِدُ عن رَبِّهِ لِيَحمِلَهُم على مَعصِيَتِهِ فَيُوَرِّطَهُم .
O Kumayl! Verily Iblis [Satan] does not threaten them in his own name, rather he threatens them in Allah's name in order to cause them to disobey Him, and thus does he entangle them in difficulties.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Basharat al-Mustafa, p. 27; Mizan ul Hikmah, page No. 816
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الشَّيطانُ مُوَكَّلٌ به [أي بالعَبدِ[ يُزَيِّنُ لَهُ المَعصيَةَ لِيَركَبَها ، ويُمَنِّيهِ التَّوبَةَ لِيُسَوِّفَها .
Satan takes charge of him [the servant] and glamorizes the sin to him in order that he commit it, and makes him indulge false hopes of forgiveness in order that he delay it
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 64; Mizan ul Hikmah, page No. 817
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ) ـ في دعائهِ ـ: فلَولا أنَّ الشَّيطانَ يَختَدِعُهُم عَن طاعَتِكَ ما عَصاكَ عاصٍ ، ولَولا أ نّهُ صَوَّرَ لَهُمُ الباطِلَ في مِثالِ الحَقِّ ما ضَلَّ عَن طَرِيقِكَ ضالٌّ.
Were it not for the fact that Satan misleads them from Your obedience, no disobeyer would have ever disobeyed You, and were it not for the fact that he portrays falsehood to them in the likeness of truth, no strayer would have ever strayed from Your path.
Imām `Alī ibn Husayn (a.s.)
al-Sahifa al-Sajjadiyya, supplication 37, line 144; Mizan ul Hikmah, page No. 817
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): يقولُ إبليسُ لِجُنُودِهِ: ألقُوا بَينَهُمُ الحَسَدَ والبَغيَ ؛ فإنّهُما يَعدِلانِ عِندَ اللّه‏ِ الشِّركَ.
Iblis [Satan] addresses his troops saying, 'Sow jealousy and dissention between them, for verily these are tantamount to polytheism in the sight of Allah
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 327, no. 2; Mizan ul Hikmah, page No. 817
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أكثِرِ الدُّعاءَ تَسلَمْ مِن سَورَةِ الشَّيطانِ .
Increase in your supplication and you will be secure from Satan's force
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 9, no. 64; Mizan ul Hikmah, page No. 818
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): تَحَرَّزْ مِن إبليسَ بالخَوفِ الصادِقِ .
Guard yourself against Iblis [Satan] with true dread
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, p. 164, no. 1; Mizan ul Hikmah, page No. 818
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): قالَ إبليسُ: خَمسَةٌ ليسَ لي فيهِنَّ حِيلَةٌ وسائرُ الناسِ في قَبضَتي: مَنِ اعتَصَمَ بِاللّه‏ِ عن نيّةٍ صادِقَةٍ واتَّكَلَ علَيهِ في جَميعِ اُمُورِهِ ، ومَن كَثُرَ تَسبيحُهُ في لَيلِهِ ونَهارِهِ ، ومَن رَضِيَ لأخِيهِ المؤمِنِ بما يَرضاهُ لنفسِهِ ، ومَن لَم يَجزَعْ على المُصيبةِ حينَ تُصِيبُهُ ، ومَن رَضِيَ بما قَسَمَ اللّه‏ُ لَهُ ولَم يَهتَمَّ لِرِزقِهِ .
Iblis [Satan] said, 'There are five types of people against whom I have no stratagem, whilst I have the rest of people firmly in my grasp: he who clings fast to Allah with a true intention and relies solely on Him in all his affairs, he who is in constant and abundant glorification of Allah day and night, he who pleases for his brother in faith whatever he pleases for himself, he who does not feel anxious about an affliction when it befalls him, and he who is satisfied with whatever Allah has allotted to him and does not worry about his sustenance.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Khisal, p. 285, no. 37; Mizan ul Hikmah, page No. 818
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): بَينَما موسى (عَلَيهِ الّسَلامُ) جالِساً إذ أقبَلَ إبليسُ... قالَ موسى: فَأخبِرْني بِالذَّنبِ الذي إذا أذنَبَهُ ابنُ آدَمَ استَحوَذتَ علَيهِ . قالَ: إذا أعجَبَتهُ نَفسُهُ ، واستَكثَرَ عَمَلَهُ ، وصَغُرَ في عَينِهِ ذَنبُهُ.
Moses (AS) was once sitting down when Iblis [Satan] approached him … Moses asked him, 'So inform me about the sin which if the son of Adam were to commit would give you mastery over him.’ He replied, 'When he feels proud of himself [for a particular action], and continues to perform that action, deeming his sin insignificant
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 314, no. 8; Mizan ul Hikmah, page No. 818
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مُجالَسَةُ أهلِ الهَوى مَنساةٌ للإيمانِ ومَحضَرَةٌ للشَّيطانِ.
Sitting in the company of people who are driven by their base desires is the key to obliviousness of one's faith and is the very seat of Satan's presence.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 86; Mizan ul Hikmah, page No. 819
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): ليسَ لاِءبليسَ جُندٌ أشَدَّ مِنَ النِّساءِ والغَضَبِ.
Satan's strongest forces are [mobilized through] women and anger.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tuhaf al-`Uqoul, no. 363; Mizan ul Hikmah, page No. 819
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): نِعمَ القَرينُ الرِّضا.
What an excellent companion satisfaction is
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 4; Mizan ul Hikmah, page No. 819
الإمامُ الحسنُ (عَلَيهِ الّسَلامُ): مَنِ اتَّكَلَ على حُسنِ الاختِيارِ مِنَ اللّه‏ِ ، لَم يَتَمَنَّ أ نّهُ في غَيرِ الحالِ التي اختارَها اللّه‏ُ لَهُ.
He who trusts whatever Allah has chosen for him to be good, will never wish to be in any situation other than what Allah has chosen for him to be in
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 106, no. 6; Mizan ul Hikmah, page No. 819
الإمامُ الحسنُ (عَلَيهِ الّسَلامُ): كيفَ يكونُ المؤمنُ مؤمنا وهو يَسخَطُ قِسمَهُ ويُحَقِّرُ مَنزِلَتَهُ والحاكِمُ علَيهِ اللّه‏ُ؟!
How can a believer call himself a believer if he is dissatisfied with his lot in life and despises his current circumstances when Allah is the authority above him.
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 43, p. 351, no. 25; Mizan ul Hikmah, page No. 819
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): أعلى دَرَجةِ الزُّهدِ أدنى دَرَجةِ الوَرَعِ ، وأعلى دَرَجةِ الوَرَعِ أدنى دَرَجةِ اليَقينِ ، وأعلى دَرَجةِ اليَقينِ أدنى دَرَجةِ الرِّضا.
The highest degree of asceticism is equivalent to the lowest degree of piety. And the highest degree of piety is equivalent to the lowest degree of certainty. And the highest degrees of certainty are equivalent to the lowest degrees of ultimate satisfaction (with Allah).
Imām `Alī ibn Husayn (a.s.)
al-Kafi, v. 2, p. 128, no. 4; Mizan ul Hikmah, page No. 820
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): الرِّضا بمَكروهِ القَضاءِ مِن أعلى دَرَجاتِ اليَقينِ.
Satisfaction with adversities is one of the highest stages of certainty.
Imām `Alī ibn Husayn (a.s.)
al-Tamhis,p. 60, no. 131; Mizan ul Hikmah, page No. 820
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لَم يَكُن رسولُ‏اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) يقولُ لِشَيءٍ قد مَضى: لَو كانَ غَيرَهُ!
The Prophet (SAWA) never used to utter the words 'if only...' with regards to something that had happened in the past
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 71, p. 157, no. 75; Mizan ul Hikmah, page No. 820
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): رَأسُ طاعَةِ اللّه‏ِ الرِّضا بما صَنَعَ اللّه‏ُ فيما أحَبَّ العَبدُ وفيما كَرِهَ.
The basis of obedience to Allah is to be satisfied with everything that Allah has designed whether he himself likes it or not
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, p. 139, no. 28; Mizan ul Hikmah, page No. 820
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أصلُ الرِّضا حُسنُ الثِقَةِ بِاللّه‏ِ.
The origin of satisfaction is trust in Allah
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3805; Mizan ul Hikmah, page No. 820
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنّ أعلَمَ الناسِ باللّه‏ِ أرْضاهُم بقَضاءِ اللّه‏ِ.
Verily those who have the greatest knowledge of Allah are the most satisfied with His decree
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 71, p. 158, no. 75; Mizan ul Hikmah, page No. 820
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إذا أحَبَّ اللّه‏ُ عَبدا ابتَلاهُ، فإن صَبَرَ اجتَباهُ ، وإن رَضِيَ اصطَفاهُ.
When Allah loves a servant He tests him with tribulations, and if he endures these He selects him [for His proximity], and if he bears them with satisfaction, He distinguishes him
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 82, p. 142, no. 26; Mizan ul Hikmah, page No. 821
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): اِرْضَ بِقَسْمِ اللّه‏ِ تَكُـنْ أغنَى الناسِ.
Satisfy yourself with Allah's share [for you] and you will be the richest of people.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 69, p. 368, no. 4; Mizan ul Hikmah, page No. 821
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الرِّضا يَنفِي الحُزْنَ .
Satisfaction expels sorrow.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Ghurar al-Hikam, no. 410; Mizan ul Hikmah, page No. 821
رسولُ اللهِ (عَلَيهِ الّسَلامُ): إنّ أهنَأ الناسِ عَيشاً مَن كانَ بما قَسَمَ اللّه‏ُ لَهُ راضِياً .
Verily the one who enjoys the best standards of living is he who is satisfied with what Allah has apportioned for him
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Ghurar al-Hikam, no. 3397; Mizan ul Hikmah, page No. 821
الإمامُ الحسنُ (عَلَيهِ الّسَلامُ): أنا الضّامِنُ لِمَن لا يَهجِسُ في قَلبِهِ إلّا الرِّضا أن يَدعُوَ اللّه‏َ فَيُستَجابَ لَهُ .
I guarantee you that the one who entertains nothing save satisfaction with Allah in his heart, has only to ask Allah and He will answer him.
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, v. 71, p. 159, no. 75; Mizan ul Hikmah, page No. 821
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الرَّوحُ والرّاحَةُ في الرِّضا واليَقينِ ، والهَمُّ والحُزْنُ في الشَّكِّ والسُّخطِ .
Tranquility and comfort lie in satisfaction and certainty, whereas worry and sorrow lie in doubt and dissatisfaction
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Ghurar al-Hikam, p. 159, no. 75; Mizan ul Hikmah, page No. 821
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن لم يَرضَ بما قَسَمَ اللّه‏ُ عزّوجلّ ، اِتَّهَمَ اللّه‏َ تعالى في قَضائهِ.
He who is dissatisfied with what Allah has apportioned him accuses Allah with regards to His decree
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 78, p. 202, no. 33; Mizan ul Hikmah, page No. 822
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن رَضِيَ القَضاءَ أتى علَيهِ القَضاءُ وهُو مَأجُورٌ ومَن سَخِطَ القَضاءَ أتى علَيهِ القَضاءُ وأحبَطَ اللّه‏ُ أجرَهُ.
The one who is satisfied with Allah's decree will experience His decree and be rewarded [on account of his satisfaction], whereas the one who is displeased with the decree, not only will he continue to experience the same decree, but Allah will do away with his reward too
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 71, p. 139, no. 26; Mizan ul Hikmah, page No. 822
لقمانُ (عَلَيهِ الّسَلامُ) ـ لابنِهِ ـ : يا بُنيَّ لا تُحَقِّرنَّ أحَداً بخُلْقانِ ثِيابِهِ ؛ فإنَّ ربَّكَ وربَّهُ واحدٌ.
My son! Do not ever scorn anybody because of his ragged clothes, for verily your Lord and his Lord is the same One.
Luqman Al Hakeem (a.s.)
Bihar al-Anwar, v. 72, p. 47, no. 57; Mizan ul Hikmah, page No. 822
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : لا يَزْرَأنَّ أحدُكُم بأحدٍ من خَلقِ اللّه‏ِ فإنَّهُ لا يَدري أيُّهُم وليُّ اللّه‏ِ.
Do not hold any of Allah’s creatures in disdain, for you do not know which of them is the friend of Allah.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 75, p. 147, no. 21; Mizan ul Hikmah, page No. 822
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : مَن حَقّر مؤمناً مِسْكيناً لم يَزَلِ اللّه‏ُ لَهُ حاقِراً ماقِتاً حتّى يَرجِعَ عن مَحْقَرَتِهِ إيّاهُ.
He who scorns a poor believer is scorned and detested by Allah until he desists from scorning him
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Tamhis, p. 50, no. 89; Mizan ul Hikmah, page No. 822
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مَنِ اسْتَذَلّ مؤمناً أو مؤمنةً ، أو حَقّرَهُ لفَقْرِهِ أو قِلَّةِ ذاتِ يَدِهِ ، شَهَرَهُ اللّه‏ُ تعالى يَومَ القِيامَةِ ، ثُمّ يَفْضَحُهُ.
He who degrades a believing man or woman, or scorns him or her for their poverty or lack of means, Allah, most High, will defame him on the Day of Resurrection, and then will publicly disgrace him
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 72, p. 44, no. 52; Mizan ul Hikmah, page No. 823
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : لا تُحَقِّرنَّ أحَداً مِن المسلمينَ ، فإنَّ صَغيرَهُم عِند اللّه‏ِ كَبيرٌ .
Do not ever scorn any of the Muslims, for verily the lowest of them is great in the sight of Allah
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 1, p. 31; Mizan ul Hikmah, page No. 823
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : حَسْبُ ابنِ آدمَ من الشَّرِّ أنْ يُحَقِّرَ أخاهُ المسلمَ .
It is evil enough for the son of Adam to scorn his fellow Muslim brother.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 2, p. 122; Mizan ul Hikmah, page No. 823
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : إنَّ اللّه‏َ تَباركَ وتعالى يَقولُ : مَن أهانَ لي وَليّاً فقد أرْصَدَ لمُحارَبَتي ، وأنا أسرَعُ شَيءٍ إلى نُصْرَةِ أوْليائي.
Verily Allah, Blessed and most High, says, ‘He who insults a friend of Mine has indeed set himself up to fight Me, and I am the fastest to come to the aid of My friends
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 351, no. 5; Mizan ul Hikmah, page No. 823
لقمانُ (عَلَيهِ الّسَلامُ) ـ في وصيَّتِهِ لابنِهِ ـ: يا بُنَيَّ، لا يكونُ الدِّيكُ أكيَسَ مِنكَ، يقومُ في وَقتِ السَّحَرِ ويَستَغفِرُ، وأنتَ نائمٌ!
O my son, do not let the rooster be smarter than you – it rises at dawn seeking forgiveness whilst you sleep!
Luqman Al Hakeem (a.s.)
Mustadrak al-Wasa`il, v. 12, p. 146, no. 13744; Mizan ul Hikmah, page No. 828
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): خَيرُ الدعاءِ الاستِغفارُ.
The best supplication is seeking forgiveness
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 504, no. 1; Mizan ul Hikmah, page No. 828
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): خَيرُ العِبادَةِ الاستِغفارُ.
The best act of worship is seeking forgiveness.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nur al-Thaqalayn, v. 5, p. 38, no. 44; Mizan ul Hikmah, page No. 829
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أكثِرُوا مِن الاستِغفارِ؛ فإنّ اللّه‏َ عَزَّوجلَّ لم يُعَلِّمْكُمُ الاستِغفارَ إلّا وهُو يُريدُ أن يَغفِرَ لَكُم.
Increase your seeking of forgiveness, for verily Allah, Mighty and Exalted, has only taught you to seek forgiveness because He wants to forgive you
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 1, p. 5; Mizan ul Hikmah, page No. 829
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): عَجِبتُ لِمَن يَقنَطُ ومَعهُ الاستِغفارُ!
I am surprised at the one who despairs whilst he has [the ability to seek] forgiveness!
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 87; Mizan ul Hikmah, page No. 829
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): تَعَطَّرُوا بالاستِغفارِ لاتَفضَحْكُم روائحُ الذُّنوبِ
Perfume yourselves with seeking forgiveness so that you are not exposed to the stench of sins
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 93, p. 278, no. 7; Mizan ul Hikmah, page No. 829
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن اُعطِيَ الاستِغفارَ لم يُحرَمِ المَغفِرَةَ.
He who is given the opportunity to seek forgiveness is not deprived forgiveness.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 135; Mizan ul Hikmah, page No. 829
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنّ العَبدَ إذا أذنَبَ ذَنباً اُجِّلَ مِن غُدوَةٍ إلَى الليلِ، فإنِ استَغفَرَ اللّه‏َ لم يُكتَبْ علَيهِ.
Verily when a servant commits a sin, it is kept on hold from morning until night, so if he seeks forgiveness for it, it is not recorded against him
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 437, no. 1; Mizan ul Hikmah, page No. 829
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن أكثَرَ الاِستِغفارَ جَعَلَ اللهُ لَهُ مِن كُلِّ هَمٍّ فَرَجَاً، وَ مِن كُلِّ ضِيقٍ مَخرَجَاً .
Whoever seeks forgiveness in abundance, Allah will give him relief from every distress and an outlet from every source of anxiety
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nur al-Thaqalayn, v. 5, p. 357, no. 45; Mizan ul Hikmah, page No. 829
رسولُ اللهِ (عَلَيهِ الّسَلامُ): الاستِغفارُ يَزِيدُ في الرِّزقِ .
Seeking forgiveness increases sustenance
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 93, p. 277, no. 4; Mizan ul Hikmah, page No. 830
رسولُ اللهِ (عَلَيهِ الّسَلامُ): اِستَغفِرْ تُرزَقْ .
Seek forgiveness and you will be provided sustenance.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Mustadrak al-Wasa`il, v. 12, p. 122, no. 13686; Mizan ul Hikmah, page No. 830
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنّهُ لَيُغانُ عَلى قَلبِي، وإنّي لَأستَغفِرُ اللّه‏َ في كُلِّ يَومٍ سَبعينَ مَرّةً.
Verily if my heart feels an excitable emotion, I seek forgiveness from Allah for it seventy times a day
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Mustadrak al-Wasa`il, v. 5, p. 320, no. 5987; Mizan ul Hikmah, page No. 830
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الاستِغفارُ مَع الإصرارِ ذُنوبٌ مُجَدَّدَةٌ.
Seeking forgiveness alongside persistent sinning is renewing one’s sins.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tuhaf al-`Uqoul, no. 223; Mizan ul Hikmah, page No. 830
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): المُستَغفِرُ مِن ذَنبٍ ويَفعَلُهُ كَالمُستَهزئَ بربِّهِ.
The one who seeks forgiveness for a sin and then repeats it is as one who mocks his Lord
Imām Alī ibn Mūsā al-Rezā (a.s.)
al-Kafi, v. 2, p. 504, no. 3; Mizan ul Hikmah, page No. 830
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): مَنِ استَغفَرَ بلِسانِهِ ولم يَندَمْ بقَلبِهِ فَقدِ استَهزَأ بنفسِهِ .
He who seeks forgiveness with his tongue but does not feel remorse in his heart has fooled himself
Imām Alī ibn Mūsā al-Rezā (a.s.)
Bihar al-Anwar, v. 78, p. 356, no. 11]; Mizan ul Hikmah, page No. 830
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): شَكَوتُ إلى رسولِ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) حَسَدَ الناسِ إيَّايَ ، فقالَ: يا عليُّ ، إنّ أوَّلَ أربَعةٍ يَدخُلُونَ الجَنَّةَ أنا وأنتَ والحَسنُ والحُسينُ ، وذُرِّيَّتُنا خَلفَ ظُهُورِنا ، وأحِبّاؤنا خَلفَ ذُرِّيَّتِنا ، وأشياعُنا عَن أيمانِنا وشَمائلِنا.
Imam Ali (AS) said, I complained to the Prophet (SAWA) about people’s jealousy towards me, so he replied, ‘O Ali, the first four people to enter Paradise will be myself, you, Hasan and Husayn. The rest of our progeny will be behind us, those who love us will be behind them, and our Shi`aa will be on either side of us.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Kitab al-Irshad, v. 1, p. 43; Mizan ul Hikmah, page No. 842
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): سُئلَت اُمُّ سَلَمَةَ زَوجُ النبيِّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) عن علِيّ بنِ أبي طالبٍ (عَلَيهِ الّسَلامُ) ، فقالَت: سَمِعتُ رسولَ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) يقولُ: إنّ عليّا وشِيعَتَهُ هُمُ الفائزونَ.
Umm Salama, the wife of the Prophet (SAWA), was once asked about [the status of] Ali b. Abi Talib (AS), to which she replied, ‘I have heard the Prophet (SAWA) say, ‘Verily Ali and his Shi`aa are the victorious ones
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Kitab al-Irshad, v. 1, p. 41; Mizan ul Hikmah, page No. 843
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ لِنَوفٍ البَكاليِّ ـ: أتَدرِي يا نَوفُ مَن شِيعَتي ؟ قالَ: لا وَاللّه‏ِ ، قالَ: شِيعَتي الذُّبُلُ الشِّفاهِ، الخُمصُ البُطُونِ ، الذينَ تُعرَفُ الرَّهبانيَّةُ في وُجوهِهِم ، رُهبانٌ باللَّيلِ اُسْدٌ بالنَّهارِ.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) asked Nawf al-Bakali, ‘Do you know who my Shi`aa are, Nawf?’ to which he replied, ‘By Allah, no.’ Imam replied, ‘My Shi`aa have parched lips and empty stomachs. They are those whose faces disclose asceticism, for they are ascetics by night, lions by day.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 28, no. 95; Mizan ul Hikmah, page No. 843
الإمامُ الحسنُ (عَلَيهِ الّسَلامُ) ـ في جَوابِ رَجُلٍ قالَ لَهُ: إنّي مِن شِيعَتِكُم ـ: يا عبدَ اللّه‏ِ ، إن كُنتَ لَنا في أوامِرِنا وزَواجِرِنا مُطِيعاً فقد صَدَقتَ ، وإن كُنتَ بخِلافِ ذلكَ فلا تَزِدْ في ذُنوبِكَ بدَعواكَ مَرتَبةً شَرِيفَةً لَستَ مِن أهلِها ، لا تَقُلْ: أنا مِن شِيعَتِكُم ، ولكن قُل: أنا مِن مُوالِيكُم ومُحِبِّيكُم ومُعادِي أعدائكُم، وأنتَ في خَيرٍ وإلى خَيرٍ.
Verily I am one of your Shi`aa’, ‘O `Aabdallah, if you are truly obedient to us in our commands and prohibitions, then you are telling the truth. But if not, then do not add to your sins by falsely claiming such a dignified position that you are not worthy of. Do not say, ‘I am one of your Shi`aa’, but say rather, ‘I am one of your adherents and one of your lovers and an enemy to your enemies.’ You are [doing] good and aiming towards good
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.)
Tanbih al-Khawatir, v. 2, p. 106; Mizan ul Hikmah, page No. 843
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): ما شِيعَتُنا إلّا مَنِ اتَّقى اللّه‏َ وأطاعَهُ، وما كانوا يُعرَفُونَ إلّا بالتَّواضُعِ والتَّخَشُّعِ وأداءِ الأمانَةِ وكَثرَةِ ذِكرِ اللّه‏ِ.
Our Shi`aa are none other than those who are consciously wary of their duty to Allah and obey Him. They are known solely for their humbleness, their humility, their returning promptly whatever is entrusted in their care and their Abundant remembrance of Allah
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Tuhaf al-`Uqoul, p. 295; Mizan ul Hikmah, page No. 843
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنّما شِيعَةُ عليٍّ مَن عَفَّ بَطنُهُ وفَرجُهُ ، واشتَدَّ جِهادُهُ ، وعَمِلَ لِخالِقِهِ ، ورَجا ثَوابَهُ ، وخافَ عِقابَهُ، فإذا رأيتَ اُولئكَ فاُولئكَ شِيعَةُ جعفرٍ.
Verily the Shi`aa of Ali were those who restrained their stomachs and their sexual desires, who struggled and fought intensely, who worked hard for their Creator, who hoped for His reward and feared His punishment. If you have seen such people, then they are the very Shi`aa of Ja`afar.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 233, no. 9; Mizan ul Hikmah, page No. 844
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): اِمتَحِنُوا شِيعَتَنا عِندَ ثَلاثٍ: عِندَ مَواقيتِ الصلَواتِ كيفَ مُحافَظَتُهُم علَيها ، وعِندَ أسرارِهِم كيفَ حِفظُهُم لَها عَن عَدُوِّنا ، وإلى أموالِـهِم كيفَ مُواساتُهُم لإِخوانِهم فيها.
Test our Shi`aa with regard to three things: the prayer times to see how well they observe them, their secrets to see how well they guard them from our enemies, and their wealth to see how they help out their fellow brothers with it
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 83, p. 22, no. 40; Mizan ul Hikmah, page No. 844
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنّما شِيعَتُنا أصحابُ الأربَعةِ الأعيُنِ: عَينانِ فِي الرَّأسِ ، وعَينانِ فِي القَلبِ ، ألاَ والخلائقُ كُلُّهُم كذلكَ إلّا أنَّ اللّه‏َ عَزَّوجلَّ فَتَحَ أبصارَكُم وأعمى أبصارَهُم.
Verily our Shi`aa are those who possess four eyes: two in their head, as well as two in their heart. Actually, all people are such, except that Allah has opened their [the Shi`aa’s] eyes, and blinded others’ [as a result of their rejection of His guidance].
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 8, p. 215, no. 260; Mizan ul Hikmah, page No. 844
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لَيسَ مِن شِيعَتِنا مَن قالَ بِلِسانِهِ وخالَفَنا في أعمالِنا وآثارِنا .
One who claims to follow us with his tongue, but does the opposite to our actions and deeds is not from among our Shi`aa.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 68, p. 164, no. 13; Mizan ul Hikmah, page No. 844
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): قَومٌ يَزعُمُونَ أ نّي إمامُهُم ، واللّه‏ِ ما أنا لَهُم بِإمامٍ، لَعَنَهُمُ اللّه‏ُ، كُلَّما سَتَرتُ سِترا هَتَكُوهُ ، أقولُ: كذا وكذا ، فيقولونَ: إنّما يَعني كذا وكذا ، إنّما أنا إمامُ مَن أطاعَني .
There is a group of people who claim that I am their Imam, but by Allah, I am no Imam of theirs – may Allah curse them – every time I conceal a secret, they disclose it. Every time I explain a matter, they retort, saying, ‘Actually that means such and such.’ I am only the Imam of those who obey me
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 2, p. 80, no. 76; Mizan ul Hikmah, page No. 844
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): ليسَ مِن شِيعَتِنا مَن أنكَرَ أربَعةَ أشياءَ: المِعراجَ ، والمُساءَلَةَ فِي القَبرِ ، وخَلقَ الجَنَّةِ وَالنارِ ، وَالشَّفاعَةَ .
The one who rejects four things is not from among our Shi`aa. They are: the Prophet’s Ascension to the heavens, the questioning in the grave, the creation of Heaven and Hell, and intercession
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 69, p. 9, no. 11; Mizan ul Hikmah, page No. 845
عن محمّدِ بنِ عجلان: كنتُ عِند أبي عَبدِ اللّه‏ِ (عَلَيهِ الّسَلامُ) فَدخلَ رَجَلٌ فَسَلَّمَ، فَسألَهُ: كيفَ مَن خُلّفْتَ مِن إخوانِكَ؟ قالَ: فأحسنَ الثناءَ وزكّى وأطرى . قالَ لهُ: كيفَ عِيادَةُ أغنِيائهِم على فُقَرائهِم ؟ فقالَ: قَليلَةٌ ، قالَ: وكيفَ مُشاهَدَةُ أغنيائهِم لِفُقَرائهِم ؟ قالَ: قَليلةٌ ، قالَ: فكيفَ صِلَةُ أغنيائهِم لِفُقَرائهِم في ذاتِ أيدِيهِم ، فقالَ: إنّك لَتَذكُرُ أخلاقا قَلَّ ما هِي فِيمَن عِندَنا . قالَ: فقالَ: فكيفَ تَزعُمُ هؤلاءِ أ نَّهُم شِيعَةٌ ؟!
Once asked a man about his tribe and brothers whom he had left back home, which the latter replied by praising them, attesting to their integrity and extolling them. Then Imam (AS) asked, ‘Do the rich among them visit the poor when they are ill?’ He replied, ‘Not much.’ ‘Do the rich frequent the poor at all?’ asked Imam. The man replied, ‘Not much.’ ‘Then, do the rich maintain relations with the leaders from amongst the poor?’ The man replied, ‘Verily you are listing virtues that people amongst us rarely possess.’ Imam said, ‘Then how can these people claim to be Shi`aa?!
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 173, no. 10; Mizan ul Hikmah, page No. 845
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): ليسَ مِن شيعَتِنا مَن خَلا ثُمّ لَم يَرُعْ قلبُهُ.
One who goes into retreat [in order to achieve spiritual upliftment] and who does not attain piety in his heart as a result is not from among our Shi`aa.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Basa’ir al-Darajat, p. 247, no. 10; Mizan ul Hikmah, page No. 845
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): شِيعَتُنا ثلاثةُ أصنافٍ: صِنفٌ يَأكُلُونَ الناسَ بنا ، وصِنفٌ كالزُّجاجِ يَنُمُّ، وصِنفٌ كالذَّهَبِ الأحمَرِ كُلَّما اُدخِلَ النارَ ازدادَ جَودَةً
Our Shi`aa are of three types: one type dupe people in our name, one type are like glass which discloses everything that is inside it [that they, like glass, cannot keep hidden that which is placed in their trust, like secrets (ed.)], and one type are like red gold, which the more it is brandished in the fire, the purer it becomes.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 78, p. 186, no. 24; Mizan ul Hikmah, page No. 845
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الشِّيعَةُ ثلاثٌ: مُحِبٌّ وادٌّ فهُو مِنّا ، ومُتَزَيِّنٌ بنا ونحنُ زَينٌ لِمَن تَزَيَّنَ بنا، ومُستَأكِلٌ بِنَا الناسَ ، ومَنِ استَأكَلَ بِنَا افتَقَرَ .
The Shi`aa are of three types: one type who loves us and shows affection towards us, and he is one of us. The other type is he who adorns himself through us, and we will serve as an adornment for whoever adorns himself through us. And the third type seeks to cheat people and enrich himself in our name, and whoever does this will be impoverished.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Khisal, p. 103, no. 61; Mizan ul Hikmah, page No. 846
عن عَمرو بنِ خالدٍ عَن الإمامِ الباقرِ (عَلَيهِ الّسَلامُ): يا مَعشرَ الشِّيعَةِ ـ شِيعَةَ آلِ محمّدٍ ـ كُونُوا النُّمْرُقَةَ الوُسطى ، يَرجِع إليكُمُ الغالي ، ويَلحَق بِكُمُ التّالي ، فقالَ لَهُ رجُلٌ مِن الأنصارِ يقالُ لَهُ سعدٌ: جُعِلتُ فِداكَ ، مَا الغالِي ؟ قالَ: قومٌ يَقولُونَ فينا ما لا نَقُولُهُ في أنفُسِنا ، فليسَ اُولئكَ مِنّا ولَسنا مِنهُم . قالَ: فَمَا التّالِي ، قالَ: المُرتادُ يُرِيدُ الخَيرَ ، يُبَلِّغُهُ الخَيرُ يُوجَرُ علَيهِ
O community of Shi`aa – the Shi`aa of the household of Muhammad – be like the middle saddle-cushion, on which the extremist who has slid forward falls back, and with which the follower who is yet to come catches up.’ Upon hearing this, a man called Sa`ad from among the ansar asked him, ‘May I be your ransom, who is an extremist?’ He replied, ‘They are a group of people who say such things about us that we do not say about ourselves. Neither are these people from among us, nor do we associate ourselves with them.’ Then the man asked, ‘Who is the follower that is yet to come?’ He replied, ‘The one who is searching for good and wants it, and who will eventually attain it and be rewarded for it.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 2, p. 75, no. 6; Mizan ul Hikmah, page No. 846
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لعبد الأعلى ـ: يا عبدَ الأعلَى ... فَأقرِئهُمُ السلامَ ورَحمَةَ اللّه‏ِ ـ يَعنِي الشِّيعَةَ ـ وقُل: قالَ لَكُم: رَحِمَ اللّه‏ُ عَبداً استَجَرَّ مَوَدَّةَ الناسِ إلى نفسِهِ وإلَينا ، بأن يُظهِرَ لَهُم ما يَعرِفُونَ ويَكُفَّ عَنهُم ما يُنكِرُونَ.
O `Aabd al-A`ala, … give my greetings of peace and the mercy of Allah to my Shi`aa, and tell them: ‘Allah has mercy on the servant who incites love in the people towards himself and towards us [when attracting them towards Islam], by displaying to them that which they already like, and keeping from them that which they would reject.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 2, p. 77, no. 62; Mizan ul Hikmah, page No. 846
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَعاشِرَ الشِّيعَةِ ، كُونُوا لنا زَيناً، ولا تَكُونُوا علَينا شَيناً ، قُولُوا لِلناسِ حُسناً ، وَاحفَظُوا ألسِنَتَكُم ، وكُفُّوها عنِ الفُضُولِ وقَبيحِ القَولِ.
O Shi`aa community, be an adornment for us [amongst people] and not a disgrace to us. Say good words to people, guard your tongues and restrain yourselves from mindless chatter and offensive speech
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Amali al-Saduq, p. 327, no. 17; Mizan ul Hikmah, page No. 847
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): تُوضَعُ يَومَ القِيامَةِ مَنابِرُ حَولَ العَرشِ لِشِيعَتِي وشِيعَةِ أهلِ بَيتِي المُخلِصِينَ في وَلايَتِنا ، ويقولُ اللّه‏ُ عَزَّوجلَّ: هَلُمُّوا يا عبادِي إلَيَّ لأَنشُرَنَّ علَيكُم كَرامَتي؛ فقد اُوذِيتُم في الدُّنيا.
On the Day of Resurrection, pulpits will be set up around the Throne for my Shi`aa and the Shi`aa of my household, who are sincere in their adherence to our guardianship. Then Allah, Mighty and Exalted, will say, ‘Hurry to Me My servants that I may spread My Magnanimity over you, for you have been hurt in the world
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Uyoun Akhbar al-Reza (AS), v. 2, p. 60, no. 232; Mizan ul Hikmah, page No. 847
قد سَألَ رسولَ اللّه‏ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ابنُ عبّاسٍ عن قولِ اللّه‏ِ عَزَّوجلَّ: «والسّابِقُونَ السابِقُونَ * أُولئكَ المُقَرَّبُونَ» ـ فقال: قالَ لي جَبرَئيلُ: ذاكَ عَلِيٌّ وشِيعَتُهُ ، هُمُ السابِقونَ إلَى الجَنَّةِ المُقَرَّبُونَ مِنَ اللّه‏ِ بكَرامَتِهِ لَهُم .
And the Foremost Ones are the foremost ones: they are the ones brought near to Allah” [Qur’an 56:10,11], to which he replied, ‘This refers to Ali and his Shi`aa – they will be the foremost to enter Paradise, the ones brought near to Allah through His Magnanimity over them.’
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Tusi, p. 72, no. 104; Mizan ul Hikmah, page No. 847
عيسى (عَلَيهِ الّسَلامُ) : مَن كَثُرَ هَمّهُ سَقُمَ بَدنُه.
He who has much anxiety, his body starts to ail.
Prophet Isa (a.s.)
Amali al-Saduq, p. 436, no. 3; Mizan ul Hikmah, page No. 883
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الهَمُّ نِصفُ الهَرَمِ.
Worry is half of old age
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tuhaf al-`Uqoul, no. 214; Mizan ul Hikmah, page No. 883
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الهمُّ يُذيبُ الجَسَدَ.
Worry wastes away the body
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1039; Mizan ul Hikmah, page No. 883
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : الأحْزانُ أسْقامُ القُلوبِ، كما أنَّ الأمْراضَ أسْقامُ الأبْدانِ.
Sorrows are the ailments of the hearts just as illnesses are the ailments of the body
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Da`awat, p. 118, no. 276; Mizan ul Hikmah, page No. 883
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مَن نَظرَ إلى ما في أيْدي النّاسِ طالَ حُزنُهُ ، ودامَ أسَفُهُ .
Whoever looks at what other people possess, his sorrow endures and his regret is continuous
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
A`alam al-Din, no. 294; Mizan ul Hikmah, page No. 883
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : رُبَّ شَهْوةِ ساعةٍ تُورِثُ حُزناً طويلاً .
Many a desire lasting but an hour brings about enduring sorrow.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Tusi, p. 533, no. 1162; Mizan ul Hikmah, page No. 884
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَن غَضِبَ على مَن لا يقدِرُ أنْ يَضُرَّهُ ، طالَ حُزْنُهُ وعَذّبَ نَفْسَهُ .
He who is angry with somebody whom he cannot hurt, his sorrow endures and he inflicts pain on his own soul.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tuhaf al-`Uqoul, no. 99; Mizan ul Hikmah, page No. 884
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : ما رأيتُ ظالِما أشْبَهَ بمظلومٍ من الحاسِدِ؟ نَفَسٌ دائمٌ، وقَلبٌ هائمٌ، وحُزنٌ لازِمٌ.
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. 884
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَن قَصَّر في العملِ ابْتُلي بالهَمِّ.
He who is negligent in his work is afflicted with anxiety
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 127; Mizan ul Hikmah, page No. 884
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إيّاكَ والجَزَعَ ؛ فإنَّهُ يَقْطَعُ الأملَ ، ويُضعِفُ العَملَ ، ويُورِثُ الهَمَّ.
Beware of apprehension, for it kills hope, weakens action, and brings about worry
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Da`aim al-Islam, v. 1, p. 223; Mizan ul Hikmah, page No. 884
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : إنّ اللّه‏َ ـ بحُكْمِهِ وفَضْلِه ـ جَعلَ الرَّوحَ والفَرحَ في اليقينِ والرِّضا ، وجَعلَ الهَمَّ والحُزنَ في الشَّكِّ والسُّخْطِ .
Truly Allah, out of His wisdom and grace, placed bliss and happiness in conviction and contentment, and placed worry and sorrow in doubt and discontentment
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tuhaf al-`Uqoul, no. 6; Mizan ul Hikmah, page No. 884
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : أيُّها النّاسُ ، هذهِ دارُ تَرَحٍ لا دارُ فَرَحٍ ، ودارُ الْتِواءٍ لا دارُ اسْتِواءٍ ، فمَن عَرَفها لَم يَفْرَحْ لِرَجاءٍ ، ولَم يَحْزَنْ لِشَقاءٍ
O people! This is the house of pain and not the house of joy, and the house of writhing [in pain] not the house of repose. So he who knows it will neither rejoice for ease and nor will he grieve for misfortune
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
A`alam al-Din, no. 294; Mizan ul Hikmah, page No. 885
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : قَولُ : «لا حَولَ ولا قُوّةَ إلّا باللّه‏ِ» فيهِ شِفاءٌ مِن تِسعَةٍ وتِسْعينَ داءً ، أدْناها الهَمُّ
There is remedy in the statement “There is no might or power save in Allah” (La Hawla wa la quwwata illa billah) for ninety-nine ailments, the least of them being anxiety
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Qurb al-Isnad, p. 76, no. 244; Mizan ul Hikmah, page No. 885
عن ابنِ عبّاسٍ : ما انْتَفَعْتُ بكلامٍ بَعدَ رسولِ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) كانْتِفاعي بكِتابٍ كَتَبَهُ عليُّ بنُ أبي طالبٍ (عَلَيهِ الّسَلامُ) ، فإنَّهُ كَتبَ إلَيَّ : أمّا بَعدُ فإنَّ المَرءَ يَسوؤهُ فَوتُ ما لَم يَكُن لِيُدْرِكَهُ ، ويَسُرُّهُ دَرْكُ ما لَم يَكُن لِيَفوتَهُ ، فلْيَكُنْ سُرورُكَ بما نِلْتَ مِن آخِرَتِكَ ، ولْيَكُن أسَفُكُ على ما فاتَكَ مِنها ، وما نِلْتَ مِن دُنْياكَ فلا تَكُنْ بهِ فَرِحا ، وما فاتَكَ مِنها فلا تَأْسَ علَيهِ حُزْناً، ولْيَكُنْ هَمُّكَ فيما بَعدَ المَوتِ . والسَّلامُ .
Ibn `Abbas narrated, I have not profited by any speech after the Messenger of Allah (SAWA) more than by a letter written by Ali b. Abi Talib (AS). He wrote to me, saying, “But now, indeed man grieves for having missed that which he would not have attained anyway, and is overjoyed at attaining that which he would not have missed anyway. So, let your happiness be for what you attain for your Hereafter, and let your regret be for what you miss of it. Do not be happy for what you attain for this world, nor regret sorrowfully what you miss from it, and let your concern be for what comes after death, and peace be with you
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Masalib al-Sa’ ul, p. 55; Mizan ul Hikmah, page No. 885
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : نِعْمَ طارِدُ الهُمومِ اليَقينُ.
What an excellent repellent of worries conviction is
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 77, p. 211, no. 1; Mizan ul Hikmah, page No. 885
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : غَسْلُ الثِّيابِ يُذهِبُ الهَمَّ والحُزنَ.
Washing clothes takes away worry and sorrow
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Khisal, p. 612, no. 10; Mizan ul Hikmah, page No. 885
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : إنْ كانَ كُلُّ شيءٍ بقَضاءٍ وقَدَرٍ ، فالحُزْنُ لِماذا؟!
If everything is determined by fate and destiny, then wherefore the sorrow?!
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Amali al-Saduq, p. 16, no. 5; Mizan ul Hikmah, page No. 885
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : شَكا نَبيٌّ مِن الأنبياءِ إلى اللّه‏ِ الغَمَّ ، فأمَرهُ بأكْلِ العِنَبِ.
One of the prophets complained of his grief to Allah. So he commanded him to eat grapes
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Mahasin, v. 2, p. 362, no. 2262; Mizan ul Hikmah, page No. 886
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : مَن وَجَدَ هَمّا ولا يَدري ما هُو فلْيَغْسِلْ رأسَهُ .
He who finds himself sorrowful for no reason should wash his head
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Da`awat, p. 120, no. 284; Mizan ul Hikmah, page No. 886
عن أبي بصيرٍ : دَخَلتُ على أبي عبدِ اللّه‏ِ (عَلَيهِ الّسَلامُ) ومَعي رجُلٌ مِن أصْحابِنا ، فقُلتُ لَهُ : جُعِلتُ فِداكَ يابنَ رسولِ اللّه‏ِ ، إنّي لَأغْتَمُّ وأحْزَنُ مِن غَيرِ أنْ أعْرِفَ لِذلكَ سَبباً، فقالَ أبو عبدِ اللّه‏ِ (عَلَيهِ الّسَلامُ) : إنَّ ذلكَ الحُزنَ والفَرحَ يَصِلُ إلَيكُم مِنّا؛ لأنّا إذا دَخلَ علَينا حُزنٌ أو سُرورٌ كانَ ذلكَ داخِلاً علَيكُم ، لأ نّا وإيّاكُم مِن نُورِ اللّه‏ِ عزّوجلّ .
Abu Basir narrated, ‘I once went to visit Abu `Abdillah [al-Sadiq] (AS) along with one of our companions. I said to him, ‘O son of the Prophet! Could I but sacrifice myself for you. I grieve and become sorrowful without knowing the cause of that.’ So Abu `Abdillah (AS) replied, ‘Truly that sorrow and joy reaches you from us, for when sorrow or joy comes to us it comes to you too, for indeed we and you are all from the Light of Allah, Mighty and Exalted.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Ellal al-Shara’ie, p. 93, no. 2; Mizan ul Hikmah, page No. 886
رُوي أنَّه سئلَ العالِمُ (عَلَيهِ الّسَلامُ) عنِ الرّجُلِ يُصْبِحُ مَغْموماً لا يَدْري سَببَ غَمِّهِ ، فقالَ : إذا أصابَهُ ذلكَ فلْيَعْلَمْ أنَّ أخاهُ مَغْمومٌ ، وكذلكَ إذا أصْبَحَ فَرْحانَ لغَيرِ سَببٍ يُوجِبُ الفَرَحَ ، فباللّه‏ِ نَسْتَعينُ على حُقوقِ الإخْوانِ.
It is narrated in Bihar al-Anwar that the scholar [al-Sadiq] (AS) was once asked about why a man may wake up in the morning feeling sad without knowing the reason for his sorrow. He said, ‘If that happens to him then he should know that his brother is in sorrow, and similarly if he wakes up happy without a specific reason for that joy. And Allah’s help do we seek with regard to the rights of the brothers.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 74, p. 227, no. 20; Mizan ul Hikmah, page No. 886
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : ما عُبِدَ اللّه‏ُ عزّوجلّ على مِثْلِ طُولِ الحُزْنِ
Allah, Mighty and Exalted, is worshipped through nothing like continuous sorrow.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Makarim al- Akhlaq, v. 2, p. 367; Mizan ul Hikmah, page No. 887
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ) : إنَّ اللّه‏َ يُحِبُّ كُلَّ قَلبٍ حَزينٍ.
Truly Allah loves every sorrowful heart
Imām `Alī ibn Husayn (a.s.)
al-Kafi, v. 2, p. 99, no. 30; Mizan ul Hikmah, page No. 887
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) : قَرَأتُ في كِتابِ عليٍّ (عَلَيهِ الّسَلامُ) : إنَّ المؤمنَ يُمْسي حَزيناً ويُصبِحُ حَزيناً، ولا يَصْلُحُ لَهُ إلّا ذلكَ.
The believer wakes up in the morning sorrowful and sleeps at night sorrowful, and nothing suits him but that
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Da`awat, p. 287, no. 18; Mizan ul Hikmah, page No. 887
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : نَفَسُ المَهْمومِ لَنا المُغْتَمِّ لظُلْمِنا تَسْبيحٌ ، وهَمُّهُ لأمْرِنا عِبادَةٌ.
The breath of one who is saddened on our account and is grieved for the oppression done unto us is glorification, and his grief for our cause is worship
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 226, no. 16; Mizan ul Hikmah, page No. 887
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مَن أدّى إلى اُمَّتي حَديثا يُقامُ بِه سُنّةٌ أو يُثْلَمُ بهِ بِدْعَةٌ فَلهُ الجَنّةُ.
Whoever transmits to my people one tradition by which a practice is established or a heresy is blocked, will enter Paradise
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 2, p. 152, no. 43; Mizan ul Hikmah, page No. 942
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) : إنَّ حَديثَنا يُحْيي القُلوبَ.
Truly our tradition enlivens the hearts
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, p. 144, no. 5; Mizan ul Hikmah, page No. 942
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) : لَحَديثٌ واحِدٌ تأخُذُهُ عن صادِقٍ‏خَيرٌ لَكَ من الدُّنيا وما فِيها.
Indeed one true tradition that you receive from a truthful person is better for you than the whole world and all that it contains.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Amali al-Mufid, p. 42, no. 10; Mizan ul Hikmah, page No. 942
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : اعرِفُوا مَنازِلَ النّاسِ‏مِنّا على قَدْرِ رِواياتِهم عَنّا .
Know the people’s positions with respect to us through the amount of their narration of our traditions
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 2, p. 150, no. 24; Mizan ul Hikmah, page No. 943
قال رسول اللّه‏ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : اللّهُمَّ ارْحَمْ خُلَفائي ـ ثلاثاً ـ قيلَ : يا رسولَ اللّه‏ِ، ومَن خُلَفاؤكَ ؟ قالَ : الّذينَ يَبلّغونَ حَديثي وسُنَّتي ، ثُمَّ يُعَلّمونَها اُمَّتي.
O Allah! Have mercy on my ambassadors’—thrice. He was asked, ‘O Messenger of Allah! Who are your ambassadors?’ He said, ‘Those who learn my traditions and practices, and then teach them to my community.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Saduq, p. 152, no. 4; Mizan ul Hikmah, page No. 943
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : الرّاويةُ للحَديثِ المُتفقِّهُ في الدِّينِ أفْضَلُ مِن ألفِ عابِدٍ لا فِقْهَ لَهُ ولا رِوايةَ .
The narrator of traditions who understands religion is better than a thousand worshippers who have neither understanding of religion nor knowledge of traditions
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 2, p. 150, no. 24; Mizan ul Hikmah, page No. 943
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مَن حَفِظَ على اُمّتي أرْبَعينَ‏ حَديثاً يَنْتَفعونَ بِها في أمْرِ دينِهِم، بَعثَهُ اللّه‏ُ يَومَ القِيامَةِ فَقيهاً عالِماً.
Whoever memorizes forty traditions from which my community benefits in their religious affairs, Allah will raise him on the Day of Resurrection as a learned jurist and a scholar.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, p. 156, no. 10; Mizan ul Hikmah, page No. 943
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : علَيكُم بالدِّراياتِ‏ لا بالرِّواياتِ.
Your aim must be to understand [the traditions] rather than just narrating [them].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Kanz al-Fawa’ id li al-Karajiki, v. 2, p. 31; Mizan ul Hikmah, page No. 944
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : هِمَّةُ السُّفَهاء الرِّوايَةُ ، وهِمَّةُ العُلَماءِ الدِّرايَةُ.
The ambition of the foolish is to report [traditions] whereas the ambition of the scholars is to understand the traditions
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 2, p. 160, no. 13; Mizan ul Hikmah, page No. 944
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : حَديثٌ تَدْرِيهِ خَيرٌ مِن ألفِ حَديثٍ تَرْوِيهِ.
One tradition that you understand is better than a thousand traditions that you merely narrate
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Ma`ani al-Akhbar, p. 2, no. 3; Mizan ul Hikmah, page No. 944
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مَن كَذبَ علَيّ مُتَعمِّداً فلْيَتَبوّأ مَقعدَهُ مِن النّارِ .
Whoever deliberately ascribes lies to me, let him take his seat in the Fire
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Tusi, p. 227, no. 398; Mizan ul Hikmah, page No. 944
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مَن رَدَّ حَديثاً بَلغَهُ عنّي فأنا مُخاصِمُهُ يَومَ القِيامَةِ ، فإذا بَلَغكُم عنّي حَديثٌ لم تَعْرِفوا فقولوا : اللّه‏ُ أعْلَمُ.
Whoever rejects a tradition that is transmitted to him on my authority will have me to contend with on the Day of Resurrection. So when you hear a tradition from me that you do not know, say: “Allah knows better.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 2, p. 212, no. 114; Mizan ul Hikmah, page No. 945
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : ما لَم يُوافِقْ مِن الحَديثِ القُرآنَ فهُو زُخْرُفٌ.
The traditions that do not correspond with the Qur’an are false
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 1, p. 69, no. 4; Mizan ul Hikmah, page No. 945
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) : ما وَردَ علَيكُم مِن حَديثِ آلِ محمّدٍ صلواتُ اللّه‏ِ علَيهِم فلانَتْ لَهُ قُلوبُكُم وعَرَفْتُموهُ فاقْبَلوهُ ، وما اشْمَأزَّتْ مِنهُ قُلوبُكُم وأنْكَرْتُموهُ فَرُدّوهُ إلى اللّه‏ِ وإلى الرّسولِ وإلى العالِمِ مِن آلِ محمّدٍ ^.
Whenever a tradition from the household of Muhammad - peace be upon them all – is transmitted to you, towards which your hearts lean and it seems familiar to you, accept it. And whatever your hearts resent and you reject, then refer it back to Allah and the Prophet and the scholar from the household of Muhammad (SAWA).
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 2, p. 189, no. 21; Mizan ul Hikmah, page No. 945
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : ما جاءكُم عنّي مِن حَديثٍ مَوافِقٍ للحقِّ فأنا قُلْتُهُ ، وما أتَاكُم عنّي مِن حَديثٍ لا يُوافِقُ الحَقَّ فلَم أقُلْهُ، ولَن أقولَ إلّا الحَقَّ.
Whenever a tradition is transmitted to you from me that agrees with the truth, then I have truly said it, and whatever tradition is transmitted to you from me which does not agree with the truth, then I have not said it, for I speak nothing but the truth.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Ma`ani al-Akhbar, p. 390, no. 30; Mizan ul Hikmah, page No. 946
عن محمّدِ بنِ مُسلمٍ : قلتُ لأبي عبدِاللّه‏ِ (عَلَيهِ الّسَلامُ) : أسْمَعُ الحَديثَ منكَ فأزيدُ وأنْقُصُ . قالَ : إن كنتَ تُريدُ مَعانِيَهُ فلا بأسَ
Muhammad b. Muslim narrated, ‘I asked Abu `Abdillah [al-Sadiq] (AS): “I hear a tradition from you and then I add to it or subtract from it.” He said, ‘If you [do this] intending its meanings, then it does not matter.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 2, p. 164, no. 21; Mizan ul Hikmah, page No. 946
الإمامُ عليٌّ عليه‏السلام : أتُحِبّونَ أنْ يُكذَّبَ اللّه‏ُ ورسولُهُ ؟! حَدِّثوا النّاسَ بما يَعْرِفونَ ، وأمْسِكوا عَمّا يُنْكِرونَ .
Do you like it for Allah and His Messenger to be called liars?! Then transmit to the people only that which they understand and withhold that which they [i.e. their intellects] reject.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 2, p. 77, no. 60; Mizan ul Hikmah, page No. 946
الإمامُ الصّادقُ عليه‏السلام : إنَّ حَديثَنا صَعْبٌ مُسْتَصْعَبٌ ، لا يَحْتَمِلُهُ إلاّ مَلَكٌ مُقَرَّبٌ ، أو نَبيٌّ مُرْسَلٌ ، أو عبدٌ امْتَحنَ اللّه‏ُ قَلبَهُ للإيمانِ ، أو مَدينَةٌ حَصينَةٌ . قالَ عَمرو : فقلتُ لشُعيبٍ راوي الحديثِ : يا أبا الحسنِ ، وأيُّ شيءٍ المَدينَةُ الحَصينَةُ ؟ قالَ : فقالَ : سألتُ أبا عبدِ اللّه عليه‏السلام عنها فقالَ لي : القَلبُ الُمجْتَمِعُ .
Truly our traditions are hard and difficult, unbearable except by a near-stationed angel, a sent prophet, or a servant whose heart has been tested by Allah for faith, or a strongly guarded city.’ `Amr narrated, ‘I then asked Shu`ayb, who had transmitted this tradition to me: ‘O Abu al-?asan! What is the strongly guarded city?’ He replied, ‘I asked Abu `Abdillah (AS) about it, and he said to me, ‘It is an all-comprehending heart
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Ma`ani al-Akhbar, p. 189, no. 1; Mizan ul Hikmah, page No. 947
عن أبي اُسامةَ: كنتُ عِندَ أبي عبدِ اللّه‏ِ (عَلَيهِ الّسَلامُ) وعِندَهُ رجُلٌ من المُغيريَّةِ ، فسَألَهُ عَن شيءٍ مِن السُّنَنِ ، فقالَ : ما مِن شيءٍ يَحتاجُ إلَيهِ وُلدُ آدمَ إلّا وقد خَرَجَتْ فيهِ السُّنَّةُ مِن اللّه‏ِ ومِن رسولِهِ، ولولا ذلكَ ما احْتَجَّ علَينا بما احْتَجَّ، فقالَ المُغِيريُّ: وبِما احْتَجَّ؟ فقالَ أبو عبدِ اللّه‏ِ (عَلَيهِ الّسَلامُ) : قولُهُ : «اليَومَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وأتْمَمْتُ عَلَيكُمْ نِعْمَتِي»
I was with Abu `Abdillah [al-Sadiq] (AS), and there was with him a man from al-Mughiriyyah. The man asked him about some practices. He said, ‘There is nothing which the offspring of Adam needs except that it has been expounded in the practices set by Allah and His Messenger. Otherwise He would not have the argument over us that He holds.’ The man from al-Mughiriyyah then asked, ‘And what is His argument?’ Abu `Abdillah (AS) said, ‘[It is] His verse: “Today I have perfected your religion for you, and I have completed My blessing upon you” [Qur’an 5:3].
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 2, p. 169, no. 3; Mizan ul Hikmah, page No. 947
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ) : إنَّ في أخْبارِنا مُتَشابِهاً كمُتَشابِهِ القُرآنِ ، ومُحْكَماً كمُحْكَمِ القُرآنِ ، فَرُدّوا مُتَشابِهَها إلى مُحْكَمِها ، ولا تَتَّبِعوا مُتَشابِهها دُونَ مُحْكَمِها فتَضِلّوا .
Some of our traditions are ambiguous like the ambiguous verses of the Qur’an, and some are clear like the clear verses of the Qur’an. Then refer its ambiguous ones to its clear ones, and do not follow its ambiguous ones [blindly] without referring to its clear ones lest you go astray.
Imām Alī ibn Mūsā al-Rezā (a.s.)
Uyoun Akhbar al-Reza (AS), v. 1, p. 290, no. 39; Mizan ul Hikmah, page No. 948
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): ضَلَّت ناقَةُ رسولِ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) في غَزوَةِ تَبُوكَ، فقالَ المُنافقونَ: يُحَدِّثُنا عَنِ الغَيبِ ولا يَعلَمُ مَكانَ ناقَتِهِ! فأتاهُ جَبرَئيلُ (عَلَيهِ الّسَلامُ) فَأخبَرَهُ بما قالوا، وقالَ: إنَّ ناقَتَكَ في شِعْبِ كذا، مُتَعَلِّقٌ زِمامُها بشَجَرَةِ بَحرٍ . فَنادى رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الصلاةَ جامِعَةً، قالَ: فاجتَمَعَ الناسُ، فقالَ: أيُّها الناسُ، إنّ ناقَتي بِشِعبِ كذا، فَبادَرُوا إلَيها حتّى أتَوها.
The Prophet (SAWA)’s she-camel got lost in the battle of Tabuk, so the hypocrites started to say [mockingly], ‘He talks to us about the Unseen but does not even know where his own she-camel is!’ So the archangel Gabriel (AS) came to him and informed him of what they were saying, and told him that his she-camel was in a particular valley, with its reins attached to a large tree. So the Prophet (SAWA) made the call for congregational prayer, and when the people had gathered, he told them , ‘O people, verily my she-camel is in such and such a valley’, so they ran to bring it for him
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Qasas al-Anbiya’ li al-Rawandi, p. 308, no. 408; Mizan ul Hikmah, page No. 966
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ لَمّا قالَ لَهُ بعضُ أصحابِهِ (وكانَ كَلبِيّاً): لَقَد اُعطِيتَ يا أميرَالمؤمنينَ عِلمَ الغَيبِ، فَضَحِكَ (عَلَيهِ الّسَلامُ) ـ: يا أخا كَلبٍ، ليسَ هُو بعِلمِ غَيبٍ، وإنّما هُو تَعَلُّمٌ مِن ذِي عِلمٍ، وإنَّما عِلمُ الغَيبِ عِلمُ الساعَةِ، وما عَدَّدَهُ اللّه‏ُ سبحانَهُ بقولِهِ: «إِنَّ اللّه‏َ عِندَهُ عِلمُ السّاعَةِ ويُنَزِّلُ الغَيثَ ويَعْلَمُ ما في الأرْحامِ».
When one of Imam Ali (AS)’s companions (from the tribe of Kalb) said to him, ‘Indeed you have been given knowledge of the Unseen, O Commander of the Faithful’, Imam Ali (AS) laughed, saying, ‘O brother of Kalb, this is not knowledge of the Unseen, but instruction from the Possessor of Knowledge. Verily the knowledge of the Unseen is the knowledge of the Hour, and what Allah, Glory be to Him, has listed in his verse: “Indeed the knowledge of the Hour is with Allah. He sends down the rain, and He knows what is in the wombs.”
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 128; Mizan ul Hikmah, page No. 967
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لمّا سُئلَ: هل يَعلَمُ الإمامُ بالغَيبِ ـ: لا، ولكن إذا أرادَ أن يَعلَمَ الشيءَ أعلَمَهُ اللّه‏ُ ذلكَ.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.), when asked, Does the Imam know the Unseen?’ replied, ‘No, but whenever he wishes to know something, Allah makes him know it
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 1, p. 257, no. 4; Mizan ul Hikmah, page No. 967
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ) ـ لَمّا سَألَهُ رَجُلٌ مِن أهلِ فارِسَ: أتَعلَمُونَ الغَيبَ؟ ـ: قالَ أبو جعفرٍ (عَلَيهِ الّسَلامُ): يُبسَطُ لَنا العِلمُ فَنَعلَمُ، ويُقبَضُ عنّا فلا نَعلَمُ. وقالَ: سِرُّ اللّه‏ِ عَزَّوجلَّ أسَرَّهُ إلى جَبرَئيلَ (عَلَيهِ الّسَلامُ)، وأسَرَّهُ جَبرَئيلُ إلى محمّدٍ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ)، وأسَرَّهُ محمّدٌ إلى مَن شاءَ اللّه‏ُ.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.), when a man from Persia asked him, ‘Do you know the Unseen’, replied, ‘Abu Ja`afar (AS) [i.e. Imam al-Baqir] said, ‘Knowledge is expounded for us so we know it, and it can be taken away from us so we do not know.’ And he said, ‘Allah, Mighty and Exalted, entrusted his secret to Gabriel (AS), and Gabriel entrusted it to Muhammad (SAWA), and Muhammad (SAWA) entrusted it to those whom Allah willed
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Kafi, v. 1, p. 256, no. 1; Mizan ul Hikmah, page No. 967
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أجرَؤكُم علَى الفَتوى أجرَؤكُم علَى النارِ.
The most audacious from among you at giving verdicts will be the most hasty from among you to enter the Hellfire
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 2, p. 123, no. 48; Mizan ul Hikmah, page No. 973
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): لو كنّا نُفتِي الناسَ بِرَأينا وهَوانا لَكُنّا مِن الهالِكِينَ، ولَكُنّا نُفتِيهِم بآثارٍ مِن رسولِ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) واُصولِ عِلمٍ عِندَنا، نَتَوارَثُها كابِراً عن كابِرٍ ....
If we were to give verdicts to people according to our opinions and whims, we would be among those who perish. And, we would be giving them verdicts based on mere reports handed down from the Prophet (SAWA) when we have the very principles of knowledge, which we have inherited from our forefathers…
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 2, p. 172, no. 3; Mizan ul Hikmah, page No. 973
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن أفتَى النّاسَ بِرَأيهِ فَقَد دانَ بِما لا يَعلَمُ، ومَن دانَ بِما لا يَعلَمُ فَقَد ضادَّ اللّه‏َ حَيثُ أحَلَّ وَحَرَّمَ فِيما لايَعلَمُ.
Whoever gives a verdict to people from their opinion submits to that which they have no knowledge of, and whoever submits to that which he does not have knowledge of is opposing Allah as he permits and prohibits what he does not have knowledge of.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 2, p. 299, no. 25; Mizan ul Hikmah, page No. 973
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): اُهرُبْ مِن الفُتيا هَرَبَكَ مِنَ الأسَدِ، ولاتَجعَلْ رَقَبَتَكَ للناسِ جِسراً.
Flee from a verdict the way you would flee from a lion, and do not let your neck be a bridge for others
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 2, p. 260; Mizan ul Hikmah, page No. 973
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ فيما كَتَبَ إلى قُثَمَ بنِ العبّاس ـ: وَاجلِسْ لَهُمُ العَصرَينِ، فَأفتِ المُستَفتيَ، وعَلِّمِ الجاهِلَ، وذاكِرِ العالِمَ.
Sit for them in the afternoon, and give verdicts to the questioner, teach the ignorant, and remind the knowledgeable
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Mustadrak al-Wasa`il, v. 17, p. 315, no. 21453; Mizan ul Hikmah, page No. 973
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) ـ لأبانَ بنِ تَغلِبَ ـ: اِجلِسْ في مَجلِسِ المَدينةِ وأفتِ الناسَ ؛ فإنّي اُحِبُّ أن يُرى في شِيعَتي مِثلُكَ.
Sit in the mosque of Madina and give verdicts to the people, for I love to see the likes of you among my followers
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Mustadrak al-Wasa`il, v. 17, p. 315, no. 21452; Mizan ul Hikmah, page No. 974
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أفضَلُ النّاسِ مَن عَشِقَ العِبادَةَ فَعانَقَها، وأحَبَّها بقَلبِهِ، وباشَرَها بِجَسَدِهِ، وتَفرَّغَ لَها، فَهُو لا يُبالي عَلى ما أصبَحَ مِنَ الدُّنيا: عَلى عُسرٍ أم عَلى يُسرٍ.
The best of people is he who longs for worship and embraces it, loves it with his heart, throws himself into it with his whole body, and devotes himself exclusively to it, such that he is not concerned in what worldly state he wakes up in the morning: in difficulty or in ease.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 83, no. 3; Mizan ul Hikmah, page No. 1012
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): كَفى بِالعِبادَةِ شُغلاً.
Worship suffices as an occupation.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tuhaf al-`Uqoul, p. 35; Mizan ul Hikmah, page No. 1012
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إذا أحَبَّ اللّه‏ُ عَبداً ألهَمَهُ حُسنَ العِبادَةِ .
When Allah loves a servant He inspires him to carry out the best forms of worship.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4066; Mizan ul Hikmah, page No. 1012
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): العُبوديَّةُ خَمسَةُ أشياءَ: خَلاءُ البَطنِ، وَقِراءةُ القرآنِ، وقِيامُ اللَّيلِ، والتَّضَرُّعُ عِندَ الصُّبحِ، والبُكاءُ مِن خَشيَةِ اللّه‏ِ .
Adoration [of Allah] consists of five things: keeping the stomach empty, reading the Qur’an, performing the night prayer, imploring Allah at dawn, and crying much from fear of Allah.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Mustadrak al-Wasa`il, v. 11, p. 244, no. 12875; Mizan ul Hikmah, page No. 1012
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لا عِبادَةَ إلّا بِيَقينٍ. Q
There is no use to worship without conviction.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Kanz al-Fawa’ id li al-Karajiki, v. 1, p. 55; Mizan ul Hikmah, page No. 1012
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا خَيرَ في عِبادَةٍ ليسَ فيها تَفَقُّهٌ.
Worship without understanding is no good.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tuhaf al-`Uqoul, no. 204; Mizan ul Hikmah, page No. 1013
الإمامُ زينَ العابدينُ (عَلَيهِ الّسَلامُ): لا عِبادَةَ إلّا بالتَفَقُّهِ.
There is no point to worship unless performed with understanding.
Imām `Alī ibn Husayn (a.s.)
Tuhaf al-`Uqoul, no. 280; Mizan ul Hikmah, page No. 1013
عيسى (عَلَيهِ الّسَلامُ) ـ لِرجُلٍ ـ: ما تَصنَعُ ؟ قالَ: أتَعَبَّدُ، قالَ: فمَن يَعودُ علَيكَ ؟ قالَ: أخي، قالَ: أخوكَ أعبَدُ مِنكَ .
Prophet Isa (a.s.) asked a man, ‘What are you doing?’ The man replied, ‘I am worshipping.’ So he asked, ‘Then who is it that supports you [financially]?’ He replied, ‘My brother’, to which Prophet Jesus (AS) said, ‘Your brother is a better worshipper than you.’
Prophet Isa (a.s.)
Tanbih al-Khawatir, v. 1, p. 65; Mizan ul Hikmah, page No. 1013
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): العِبادَةُ عَشرَةُ أجزاءٍ، تِسعَةُ أجزاءٍ في طَلَبِ الحَلالِ .
Worship consists of ten parts, nine of which are to do with earning a lawful living.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 103, p. 18, no. 81; Mizan ul Hikmah, page No. 1013
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): النَّظَرُ إلَى العالِمِ عِبادَةٌ، والنَّظَرُ إلَى الإمامِ المُقسِطِ عِبادَةٌ، وَالنَّظَرُ إلَى الوالِدَينِ بِرَأفَةٍ وَرحمَةٍ عِبادَةٌ، وَالنَّظَرُ إلى أخٍ تَوَدُّهُ في اللّه‏ِ عَزَّوجلَّ عِبادَةٌ .
Looking at [the face of] a scholar is worship, looking at [the face of] a just Imam is worship, looking at one’s parents with kindness and mercy is worship, and looking at the face of a brother whom you love for the sake of Allah is worship.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Tusi, p. 454, no. 1015; Mizan ul Hikmah, page No. 1014
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): حُسنُ الظَّنِّ باللّه‏ِ مِن عِبادَةِ اللّه‏ِ تعالى .
Entertaining the best opinion about Allah is a form of worship of Allah, most High.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Durrah al-Bahirah, p. 18; Mizan ul Hikmah, page No. 1014
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): التَّفَكُّرُ في مَلَكوتِ السّماواتِ والأرضِ عِبادَةُ المُخلِصينَ.
Pondering about the dominion of the heavens and the earth is the worship of the sincere ones.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1792; Mizan ul Hikmah, page No. 1014
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّ مِنَ العِبادَةِ لِينَ الكَلامِ وإفشاءَ السَّلامِ.
Verily part of worship is to talk to people in a gentle manner and to spread the greeting of peace among them.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3421; Mizan ul Hikmah, page No. 1014
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنّ فَوقَ كلِّ عِبادَةٍ عِبادَةً، و حُبُّنا أهلَ البَيتِ أفضَلُ عِبادَةٍ.
Verily above every act of worship is an even better act of worship, and love for us, the household of the Prophet, is the best act of worship.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Mahasin, v. 1, p. 247, no. 462; Mizan ul Hikmah, page No. 1014
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): (إنّ) العُبّادَ ثَلاثةٌ: قَومٌ عَبَدوا اللّه‏َ عَزَّوجلَّ خَوفاً فتِلكَ عِبادَةُ العَبيدِ، وَقَوم عَبَدوا اللّه‏َ تَباركَ وتَعالى طَلَبَ الثَّوابِ فتِلكَ عِبادَةُ الاُجَراءِ، وقَوم عَبَدوا اللّه‏َ عَزَّوجلَّ حُبّاً لَهُ فَتِلكَ عِبادَةُ الأحرارِ، وهِيَ أفضَلُ العِبادَةِ.
Whoever gives a speaker his full attention has indeed expressed a form of worship or adulation to him. If the speaker leads one to Allah through his words, then it is as if one worships Allah [by giving him attention], but if he leads one to Satan through his words, it is as if one worships Satan.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 6, p. 434, no. 24; Mizan ul Hikmah, page No. 1014
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن أطاعَ رَجُلاً في مَعصِيَةٍ فقَد عَبَدَهُ .
Worshippers are of three types: people who worship Allah, Mighty and Exalted, out of fear, and that is the worship of a slave; people who worship Allah, Blessed and most High, seeking to be rewarded thereof, and that is the worship of an employee; and people who worship Allah, Mighty and Exalted, out of love for Him, and that is the worship of free men and is the best type of worship.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 84, no. 5; Mizan ul Hikmah, page No. 1015
الإمامُ الجواد (عَلَيهِ الّسَلامُ): مَن أصغى إلى ناطِقٍ فقَد عَبَدَهُ، فإن كانَ النّاطِقُ يُؤَدّي عَنِ اللّه‏ِ عَزَّوجلَّ فقَد عَبَدَ اللّه‏َ، وإن كانَ النّاطِقُ يُؤَدّي عنِ الشَّيطانِ فقَد عَبَدَ الشَّيطانَ .
He who obeys someone in committing an act of disobedience [to Allah] has indeed worshipped him.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 398, no. 8; Mizan ul Hikmah, page No. 1015
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أفضَلُ العِبادَةِ الفِقهُ .
The best form of worship is to gain an understanding [of religion].
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Khisal, p. 30, no. 104; Mizan ul Hikmah, page No. 1015
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أعظَمُ العِبادَةِ أجراً أخفاها .
The worship deserving of the greatest reward is that which is most discreetly performed.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Qurb al-Isnad, p. 135, no. 475; Mizan ul Hikmah, page No. 1015
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): العِبادَةُ مَعَ أكلِ الحَرامِ‏كالبِناءِ عَلَى الرَّملِ ، وقيلَ :عَلَى الماءِ .
Worship performed while having consumed unlawful food is like a building built on sand.’ [or on water according to other narrations].
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Uddat al-Da`ai, p. 141; Mizan ul Hikmah, page No. 1015
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أفضَلُ العِبادَةِ العَفافُ.
The best form of worship is self-restraint.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Kafi, v. 2, p. 468, no. 8; Mizan ul Hikmah, page No. 1015
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أفضَلُ العِبادَةِ غَلَبَةُ العادَةِ.
The best form of worship is breaking a habit or an addiction.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2873; Mizan ul Hikmah, page No. 1016
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أفضَلُ العِبادَةِ الزَّهادَةُ.
The best form of worship is abstinence.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2872; Mizan ul Hikmah, page No. 1016
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): أفضَلُ العِبادَةِ العِلمُ بِاللّه‏ِ والتَّواضُعُ لَهُ.
The best form of worship is coming to know Allah and humbling oneself before Him.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tuhaf al-`Uqoul, no. 364; Mizan ul Hikmah, page No. 1016
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): أفضَلُ العِبادَةِ إدمانُ التَّفَكُّرِ في اللّه‏ِ وفي قُدرَتِهِ .
The best form of worship is to be in a state of perpetual reflection about Allah and His power.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 55, no. 3; Mizan ul Hikmah, page No. 1016
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): واللّه‏ِ ما عُبِدَ اللّه‏ُ بِشيءٍ أفضَلَ مِن أداءِ حَقِّ المُؤمِنِ .
By Allah, there is no better way to worship Allah than to fulfil the right of a fellow believer.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Ikhtisas, p. 28; Mizan ul Hikmah, page No. 1016
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): أعبَدُ النّاسِ مَن أقامَ الفَرائضَ .
The best worshipper among people is he who performs the acts obligatory upon him.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Khisal, p. 16, no. 56; Mizan ul Hikmah, page No. 1016
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): لَيسَتِ العِبادَةُ كَثرَةَ الصِّيامِ وَالصَّلاةِ، وَإنَّما العِبادَةُ كَثرَةُ التَّفَكُّرِ في أمرِ اللّه‏ِ .
Worship is not about fasting or praying much, rather worship is to reflect much on the command of Allah.
Imām Alī ibn Mūsā al-Rezā (a.s.)
Tuhaf al-`Uqoul, no. 442; Mizan ul Hikmah, page No. 1016
الإمامُ الجوادُ (عَلَيهِ الّسَلامُ): أفضَلُ العِبادَةِ الإخلاصُ .
The best form of worship is sincerity.
Imām Muhammad al-Taqī (a.s.)
Tanbih al-Khawatir, v. 2, p. 109; Mizan ul Hikmah, page No. 1016
عيسى (عَلَيهِ الّسَلامُ): بِحقٍّ أقولُ لَكُم: إنَّهُ كَما يَنظُرُ المَريضُ إلى طَيِّبِ الطَّعامِ فلا يَلتَذُّهُ مَعَ ما يَجِدُهُ مِن شِدَّةِ الوَجَعِ، كذلِكَ صاحِبُ الدّنيا لا يَلتَذُّ بِالعِبادَةِ ولا يَجِدُ حَلاوَتَها مَعَ ما يَجِدُ مِن حُبِّ المالِ .
With truth I tell you that verily just as the sick man can only look at good food but cannot enjoy it due to the intense pain he suffers, similarly the man engrossed in worldly affairs cannot enjoy worship nor taste its sweetness because of the love that he harbours for worldly possessions
Prophet Isa (a.s.)
Tuhaf al-`Uqoul, no. 507; Mizan ul Hikmah, page No. 1017
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): آفَةُ العِبادَةِ الفَترَةُ.
The bane of worship is lassitude.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tuhaf al-`Uqoul, no. 6; Mizan ul Hikmah, page No. 1017
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لا تُكَرِّهوا إلى أنفُسِكُمُ العِبادَةَ.
Do not make worship loathsome to yourselves [by forcing it upon yourselves].
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 86, no. 2; Mizan ul Hikmah, page No. 1017
Allah, the Mighty and Sublime told Musa Ibne Imran: O Musa If the seven heavens and the seven earths and whatever is between them are placed on one side of the balance and on the other side “Laa ilaaha illallaah”, the latter shall be found heavier.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, Page 27
Two things are causes of two others. One who dies testifying that there is no God except Allah shall enter Paradise and one who dies associating someone or something with Allah shall enter Fire (of Hell).
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, Page 27
Prompt your departed ones to say: ‘There is no god except Allah’ for it erases the sins. So they asked: O Messenger of Allah (s.a.w.s.), what if one recites this when one is healthy (alive)? The Holy Prophet (s.a.w.s.) replied, “This (utterance) destroys the sins and finishes them off in any condition. Indeed “There is no God except Allah” is a friend and helper of man in life in eath and in raising after death. The Messenger of Allah (s.a.w.s.) also said: Jibraeel said: O Muhammad! You shall see them when they are raised with shining countenances those who used to chant: There is no God except Allah and Allah is the greatest.” And those shall be black faced who used to say: “Woe be to you, you are ruined!”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, Page 27
The price of Paradise is Laa ilaaha illallaah (there is no God except Allah).
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, Page 27
One who says ‘There is no god except Allah,’ for him a tree of rubies is planted in Paradise which is sweeter than honey, whiter than snow and more fragrant than Musk. And its fruits are like breasts of virgins which are prominent even from beneath seventy veils.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, Page 28
Imam Muhammad Baqir (a.s.) related from Messenger of Allah (s.a.w.s.): There is nothing which is not equal in weight to something else. Except for Allah, as nothing is equal to Him and nothing is equal to ‘There is no god except Allah’ also. And there is no measure for tears that flow in fear of Allah. Even if a single tear flows on the face of a person, he or she would never be helpless and humiliated.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, Page 28
There is no Muslim that says: ‘There is no God except Allah’ and his or her grades are not elevated. He or she will continue to scale all heights. None of his (or her) sins shall be questioned. And for each of his sins equal number of good deeds would be given and he would be satisfied.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sawab al-A`amal, Page 28
There is nothing more rewarding than the testimony of ‘There is no God except Allah’ because Allah has not appointed anything equal to it and there is no partner of Allah in this matter.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Sawab al-A`amal, Page 28
Till date, I and those who preceded me never said anything equal to ‘There is no God except Allah’.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, Page 28
Imam Ja’far Sadiq (a.s.) narrated from his forefathers that the Messenger of Allah (s.a.w.s.) said:(Saying) ‘There is no God except Allah’ is the best worship act.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, Page 28
Sins are erased from the scroll of deeds of every believer who says: ‘There is no God except Allah’ and good deeds equal to the number of sins are bestowed on him.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, Page 29
“The statement: Laa ilaaha illallaah is equal to the cost of Paradise.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 29
“Recite Tahleel (Laa ilaaha illallaah) and takbeer (Allaahu Akbar) often because Allah likes nothing more than Takbeer and Tahleel.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 29
“The deed of one who recites Laa ilaaha illallaah a hundred times is better than all except one who recites it more than a hundred times.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 29
Jibraeel (a.s.) came to the messenger of Allah (s.a.w.w.) and said: ‘If a person of your Ummah recites Laa ilaaha illallaah Wah’dahu Wah’dahu Wah’dahu he will have Tooba (good fortune).”
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Sawab al-A`amal, Page 29
“A person who recites Laa ilaaha illallaah with pure intention will enter Paradise and reciting Laa ilaaha illallaah with pure intention implies that he keeps away from that, which Allah has prohibited for him.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 30
Jibraeel(a.s.) came to me while I was between safa and Marwa and said ‘Whoever from your Ummah recites Laa ilaaha illallaah with pure intention will go to Paradise’.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, Page 30
“A person who recites Laa ilaaha illallaah with pure intention will enter Paradise. And reciting it with pure intention implies that he keeps away from what has been prohibited by Allah.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, Page 30
Huzaifa says that Allah is never angry on one who recites Laa ilaaha illallaah properly. However, this is applicable till he sacrifices this world for the sake of religion. If religion is sacrificed for the sake of this world he will be told that you have turned towards the world. It will be further said that they are liars and they do not speak the truth.
Janabe Huzaifa al Yamani (r.a.)
Sawab al-A`amal, Page 30
“The Holy Prophet (s.a.w.s.) said, ‘A person who recites Laa ilaaha illallaah loudly is free. He crushes his sins with his feet and destroys them in the same way as dry leaves fall off from a tree’.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 30
“Allah likes the statement of Laa ilaaha illallaah much more than any other statement in this world. The sins of a person who recites Laa ilaaha illallaah are wiped out in the same way as dry leaves fall off a tree.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, Page 31
“One who does not recite Laa ilaaha illallaah is proud and arrogant.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, Page 31
When Imam Reza (a.s.) reached Nishapur and intended to go to Mamoon, the narrators of traditions gathered around him and said, “O son of Allah’s Messenger! You are leaving us without having said any tradition, which could benefit us.” Imam (a.s.) was seated in the camel saddle. He put his head out and said, “I heard my father, Musa Ibne Ja’far (a.s.), who says he heard from his father, Ja’far Ibne Muhammad (a.s.), who says he heard from his father, Muhammad Ibne Ali (a.s.), who says he heard from his father, Ali Ibne Husain (a.s.), who says he heard from his father, Husain Ibne Ali (a.s.), who says he heard from his father, Amirul Momineen Ali Ibne Abi Talib (a.s.), who says he heard from the Messenger of Allah (s.a.w.s.), who says he heard from Jibraeel, who says he heard from Almighty Allah that, ‘The statement Laa ilaaha illallaah is My fort. One who enters My fort will remain safe from My punishment’.” When they moved on, he loudly said: “There are certain conditions for this. And I am one of these conditions.”
Imām Alī ibn Mūsā al-Rezā (a.s.)
Sawab al-A`amal, Page 31
Once the Messenger of Allah (s.a.w.s.) was sitting with his companions including Ali Ibne Abi Talib (a.s.). “One who recites Laa ilaaha illallaah shall enter Paradise.” Two of the companions sitting there said, “We also recite Laa ilaaha illallaah.” The Holy Prophet (s.a.w.s.) said, “Only the statement of Laa ilaaha illallaah said by him [Ali (a.s.)] and his Shias will be accepted. With whom the Almighty Allah has made a covenant.” They both again said, “We also recite Laa ilaaha illallaah.” This time, the Holy Prophet (s.a.w.s.) kept his hand on the head of Ali (a.s.) said, “The sign (of acceptance of the statement of Laa ilaaha illallaah) is that one should not break oaths given to him, nor sit in his place or reject his words.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, Page 32
“If one recites Laa ilaaha illallaah al-malikul h’aqqul mubeen a hundred times, the Almighty Allah will end his poverty, terror of grave and make him independent and he will knock on the door of Paradise.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 32
“If one recites Laa ilaaha illallaah without surprise, the Almighty Allah will create a bird from it, which will hover over that person till the Day of Judgment and continue to remember the one who recited it (Laa ilaaha illallaah).”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, Page 33
“One who recites Ash-hadu al Laa ilaaha illallaahu Wah’dahu laa shareekalahu ilaahanw waahidan ahadas samadal lam yattakhidh s’aah’ibatanw wa laa waladaa, the Almighty Allah writes forty-five hundred thousand rewards for him and wipes out forty-five hundred thousand sins and increases forty-five hundred thousand positions for him. That person is as if he has completed reciting the Holy Quran twelve times in a day and Allah will build a house for him in Paradise.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 33
Imam Muhammad Baqir (a.s.) narrates from his father, who in turn narrates from his father that A person who recites Laa ilaaha illallaahul h’aqqul mubeen thirty times a day will be given wealth, his poverty will vanish and he will knock at the door of Paradise.”
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Sawab al-A`amal, Page 33
Imam Ja’far Sadiq (a.s.) says that the Messenger of Allah (s.a.w.s.) said, “Recite Sub-h’aanallaahi wal h’amdu lillaahi wa laa ilaaha illallaahu wallaahu akbar often because this statement will come to you surrounded by angels and will be included among your good deeds.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 34
Imam Ja’far Sadiq (a.s.) narrates from his father, who in turn narrates from his father saying, “For one who recites Laa ilaaha illallaahu h’aqqan h’aqqan, Laa ilaaha illallaahu eemaananw wa tas’deeqan, Laa ilaaha illallaahu a’boodiyyatanw waraqan, the Almighty Allah will turn towards him and won’t turn back till he enters Paradise.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 34
“One who supplicates and says: Maashaa allaahu laa h’aula wa laa quwwata illaa billaah at the end of his supplication, his wish would be fulfilled.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 34
“One who recites: Al-h’amdulillaahi a’laa kulli ni’matin kaanat wa hiyaa kaa-inah seven times a day, has thanked (Allah) for the past and he has thanked (Allah) for the future.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 35
“One who bears witness saying, Laa ilaaha illallaah and does not say Muhammadur rasoolullaah gets ten rewards. However, if he says Laa ilaaha illallaah as well as Muhammadur rasoolullaah he would get a million rewards.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 35
Sohail bin Saad Ansari says, “I asked the meaning of this verse Wa maa kunta bijaanibit’ t’oori idh naadainaa from the Messenger of Allah (s.a.w.s.).” The Holy Prophet (s.a.w.s.) replied“Two thousand years before the creation of man, the Almighty Allah wrote this verse on a dry leaf and hung it in the heaven and then gave a call, ‘O Ummah of Muhammad! My mercy precedes My anger. I grant you before you ask. I forgive you before you repent. If one of you meets Me and bears witness that there is no Lord except Me and that Muhammad is My servant and messenger I will make him enter Paradise through My mercy’.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, Page 35
Imam Ja’far Sadiq (a.s.) says that the Messenger of Allah (s.a.w.s.) turned towards his companions and said, “Pick up the shield of Allah.” The companions asked, “There is no enemy, why should we pick up the shield?” The Holy Prophet (s.a.w.s.) said, “Pick it up for combating the Hell and recite Sub-h’aanallaahi wal h’amdu lillaahi wa laa ilaaha illallaahu wallaahu akbar.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 36
“Recite Sub-h’aanallaahi wal h’amdu lillaahi wa laa ilaaha illallaahu wallaahu akbar often because this statement will come to you surrounded by angels and will be included among your good deeds.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, Page37
“One who says Sub-h’aanallah Allah will plant a tree for him in Paradise. One who says Al-h’amdulillaah then too a tree will be planted for him in Paradise. Similarly, One who says Laa ilaaha illallaah then also Allah will plant a tree for him in Paradise. Allah will also plant a tree for one who recites Allaahu Akbar. A man of Quraish said: O the Messenger of Allah (s.a.w.s.), then there would be many trees in Paradise for us? Yes, but be careful that you do not send fire or they all would get burnt up. That is why the Almighty Allah said: "O you who believe! Obey Allah and obey the Apostle, and do not make your deeds of no effect".(Surah Muhammad 47:33)
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Sawab al-A`amal, Page 37
One day the Messenger of Allah (s.a.w.s.) asked his companions, “Do you know that if your clothes and utensils are gathered in one place and kept one above another they reach the sky?” They replied, “No!” The Holy Prophet (s.a.w.s.) said, “Should I tell you about a thing whose roots are in the earth and branches above the sky?” Everyone replied, “Indeed we want to know it.” The Holy Prophet (s.a.w.s.) said, “One who recites Sub-h’aanallaahi wal h’amdu lillaahi wa laa ilaaha illallaahu wallaahu akbar (the roots of this statement are in the earth and its branches are above the sky) thirty times after each obligatory prayers the above statement will safeguard him from being crushed under a wall, drowning, falling in well, falling prey to wild animals, death due to accidents and from dangerous things falling from skies. This statement will remain as permanent good deeds for him.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 37
“One who recites: Sub-h’aanallahi wa bih’amdihi sub-h’aanallaahil a’z’eemi wa bih’amdih, the Almighty Allah will grant him three thousand rewards, increase three thousand grades and create a bird for him, which will glorify God and its reward will be given to that person.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 38
“For one who recites Sub-h’aanallaah without surprise Allah will create a bird from it, having a tongue and two wings. It will glorify Allah for that person till the Day of Judgment. The recitation of statement Al-h’amdulillaahi wa laa ilaaha illallaahu wallaahu akbar also holds the same reward.”
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Sawab al-A`amal, Page 38
Yunus bin Yaqoob says that he asked Imam Ja’far Sadiq (a.s.), “[O son of Messenger of Allah (s.a.w.s.)] One who recites Sub-h’aanallaah a hundred times, will he be counted among the ones who remember Allah a lot?” Imam (a.s.) replied, “Yes.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 38
All the angels of heaven who write, cannot note the reward of a person who says Al-h’amdulillaahi kamaa huwa ahluh?” Someone asked, “Why is it so?” Imam (a.s.) replied, “(Angels do not know the reward of this statement so they will say to Allah): O Lord! We do not have the knowledge of unseen. Then God will say, ‘You write the statement as My servant says, I will reward him accordingly.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 39
One who says: Alhamdulillaahi rabbil a’alameen four times every morning has without any doubt thanked for this day and one who says it in the night has thanked for that night.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 39
Zurarah narrates that he asked Imam Muhammad Baqir (a.s.), “What deed Allah likes best?” Imam (a.s.) replied, “His glorification.”
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Sawab al-A`amal, Page 39
The Almighty Allah glorifies Himself thrice every day and night. One who glorifies Him like this will have good fortune if he had a bad one. Zurarah asked, “How to glorify Him?” Imam (a.s.) replied, “Say: antallaahu laa ilaaha illar rabbul a’alameena antallaahu laa ilaaha illaa antar rah’maanar rah’eema antallaahu laa ilaaha illaa anta a’liyyil kabeeri antallaahu laa ilaaha illaa anta maaliki yaumiddeeni antallaahu laa ilaaha illaa antal ghafoorur rah’eemi antallaahu laa ilaaha illaa antal a’zeezul h’akeemi antallaahu laa ilaaha illaa anta minka bad-u kulli shai-inw wa ilaika ya-oo’da antallaahu laa ilaaha illaa anta lam tazal wa laa tazaalu antallaahu laa ilaaha illaa anta khaaliqul khairi wash sharru antallaahu laa ilaaha illaa anta khaaliqul jannati wannaari antallaahu laa ilaaha illaa antal ah’adus’ s’amadu lam yalid wa lam yoolad wa lam yakullahu kufuwan ah’adu antallaahu laa ilaaha illaa antal malikul quddoosus salaamul mu-minul muhaiminul a’zeezul jabbaarul mutakabbiru sub-h’aanallaahi a’mmaa yushrikoona antallaahul khaaliqul baari-ul mus’awwiru lakal asmaa-ul h’usnaa yusabbih’u laka maa fis samaawaati wal arz”i wa antal a’zeezul h’akeemi antallaahu laa ilaaha illaa antal kabeeru wal kibri-yaa-u ridaa-uk.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 40
It is narrated from Mufaddal bin Umar that Imam Ja’far Sadiq (a.s.) said, “The Almighty Allah has guaranteed a thing for a believer.” Mufaddal asked, “O master! What is that?” Imam (a.s.) replied, “One who has belief in the Lordship of Allah, prophethood of Muhammad (s.a.w.s.), imamate of Ali (a.s.), fulfills the obligatory deeds Allah would keep him near Himself forever and He won’t remain hidden from that person.” Mufaddal said, “By God, this grace is not like that of humans.” Imam Ja’far Sadiq (a.s.) said, “You can earn many rewards even if you perform a few good deeds.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 41
A monk from Bani Israel worshipped Allah so much that he become like a dry stick. Allah, the Mighty and Sublime revealed to His prophet of that time to go and say to him that (Allah says), “By My Greatness, Might and Power, even if you worship Me till you melt like something in the cooking pot, also, I will not accept it from you until you come to Me from the door I have ordered for you.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Iqbal al-A`amal, page 258
“Keep away from carelessness because a careless person is careless about himself. Do not underestimate the command of Allah, the Mighty and Sublime because Allah will disgrace such persons on the Day of Judgment.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Iqbal al-A`amal, page 258
The narrator asked Imam Muhammad Baqir (a.s.) about the verse, “On the Day of Judgment you will see the faces of those who associated lie with Allah to be black.” Imam (a.s.) replied, “This verse is for one who claims to be an Imam while he is not.” The narrator asked, “Is it so even if he is Alawi and Fatimi?” Imam (a.s.) replied, “Yes, even if he is Alawi and Fatimi.”
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Iqbal al-A`amal, page 270/271
“A person who claims to be an Imam while he is not, is an infidel.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Iqbal al-A`amal, page 271
“One who claims to be an Imam while he is not, has associated lie with Allah, His Messenger and me.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Iqbal al-A`amal, page 271
“Allah will shorten the life of those who claim to be an Imam except for the true one.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Iqbal al-A`amal, page 271
The narrator asked Imam Ja’far Sadiq (a.s.), “O Master! How is it possible that a person goes to Paradise because of a house fly and another into Hell because of it?” Imam (a.s.) replied, “These two persons went to a tribe, which was celebrating a feast on that day. That tribe had an idol and none was allowed to go near it without offering a sacrifice. However there was no restriction on the size of sacrifice. The tribe refused to permit them passage unless they offered a sacrifice. One of those two persons said that he didn’t have anything to sacrifice. Then he caught a fly, killed it and offered it as a sacrifice while other companion refused to sacrifice even a fly for the sake of anyone except Allah. The tribal people killed him and he entered Paradise. On the other hand, the person who was left alive got punished in Hell.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Iqbal al-A`amal, page 284/285
Imam Ja’far Sadiq (a.s.) relates that Long ago, there was a person who earned lawfully but later could not do so and began to earn unlawfully. However he failed to do that also. Then Shaitaan came to him and said, “You tried to earn lawfully and failed. Then you started earning unlawfully and failed here also. Should I tell you a way by which your wealth will increase along with the number of your lovers?” The person replied, “Why not? Tell me about it.” Shaitaan said, “Bring out a new religion and call people towards it.” The person did so and people started coming to him in large numbers. Now his worldly life improved a lot. Later he realized what he did was really wrong. First of all, he invented a new religion and invited people towards it. He thought that the only way to repent was to send back whoever comes to him for seeking orders. Next time people came to him, he told them that what he had told was false and the religion they were following was created by him. His followers were not ready to believe him and said, “No, your religion is a true one. It is only that you have started doubting it and want to leave it.” That person nailed a chain to ground and tied it around his neck and said, “I will remain in this condition till Allah forgives me.” The Almighty Allah sent one of His prophets to him and conveyed the message that He swears by His honor that He is not going to forgive that person even if he repents so much that the joints of his body are separated. If the person wants to be forgiven, he should bring back to life those people who died on his religion.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Iqbal al-A`amal, page 324
Every innovation is misguidance and every misguidance leads to Hell.
Infallible Imam (A.S)
Iqbal al-A`amal, page 325
“The lowest form of polytheism is to invent a new religion and hate and love according to it.”
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Iqbal al-A`amal, page 325
Imam Muhammad Baqir (a.s.) was asked, “What is the lowest form of idol-worship?” Imam (a.s.) replied, “Creating a new religion and loving and hating people on the basis of it.”
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Iqbal al-A`amal, page 325
“The Almighty Allah will not accept the repentance of a person who starts an innovation.” He was asked, “Why is it so?” He replied, “It is because the person has kept the love of innovation in his heart.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Iqbal al-A`amal, page 325
“A person who takes a single step towards a person who does innovation and respects him is certainly like a person who has taken a step to destroy Islam.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Iqbal al-A`amal, page 325
حَدَّثَنِىْ جِبْرِيْلُ قالَ؛ يَقُوْلُ اللَّهُ تَعَالى: لا إلهَ إلاّ اللَّهُ حِصْنِي، فَمَنْ دَخلَهُ أمِنَ مِنْ عَذابِي
Gabriel addressed me, saying: The Exalted God says, ‘There is no god but Allah’ is My fort. Whoever enters it, will be safe against My punishment.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah, Tradition No. 659, Page No. 96
أتَاني جِبْرَئِيْلُ فَقَالَ: بَشِّرْ أُمَّتَكَ أَنَّهُ مَنْ مَاتَ لا يُشْرِكُ بِاللَّهِ شَيْئَاً دَخَلَ الجَنَّةَ، قُلْتُ: يَا جِبْرَئِيْلُ وَاِنْ سَرَقَ وَاِنْ زَنَا، قَالَ: نَعَمْ، قُلْتُ وَاِنْ سَرَقَ وَاِنْ زَنَا، قَالَ: نَعَمْ، قُلْتُ وَاِنْ سَرَقَ وَاِنْ زَنَا، قَالَ: نَعَمْ، وَاِنْ شَرِبَ الخَمْرَ
Gabriel came to me and said: “Give your people good tidings that whoever does not adopt a partner for God, will enter Paradise after death”. I said: “What if s(he) has committed theft or adultery”, and I repeated it thrice, but the answer was in the positive and Gabriel added, “even if (s)he has drunk wine.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah, Tradition No. 660, Page No. 96
جَعَلَ اللَّهُ الرَّحْمَةَ مِائَةَ جُزْءٍ؛ فَأَمْسَكَ عِنْدَهُ تِسْعَةً وَتِسْعِيْنَ جُزْءً؛ وَأَنْزَلَ في الأرْضِ جُزْءً واحِدًا؛ فَمِنْ ذلِكَ الجُزْءِ يَتَراحَمُ الخَلْقُ؛ حَتَّى تَرْفَعَ الفَرَسُ حافِرَها عَنْ وَلَدِها خَشْيَةَ أَنْ تُصِيْبَهُ
God divided (His) Mercy into a hundred parts, keeping ninety-nine parts with Himself and letting one single part descend to the earth. It is through this very part that (His) creatures are merciful to one another, to the extent that a horse lifts its hoof lest it should hurt its colts.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah, Tradition No. 694, Page No. 100
أَبَى اللَّهُ أَنْ يَقْبَلْ عَمَلَ صَاحِبِ بِدْعَةٍ حَتَّى يَدَعَ بِدْعَتَهُ
God does not observe a heretic’s deeds unless s(he)abandons his (her) heresy.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah, Tradition No. 697, Page No. 101
مَنِ اسْتَعَفَّ أعَفَّهُ اللَّهُ، وَمَنِ اسْتَغْنَى أغْنَاهُ اللَّهُ
God gives chastity and abundance to the one who seeks them.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah, Tradition No. 699, Page No. 101
ما خَلَقَ اللَّهُ مِنْ شَي‏ءٍ إلاّ وَقَدْ خَلَقَ لَهُ ما يَغْلِبُهُ وَخَلَقَ رَحْمَتَهُ تَغْلِبُ غَضَبَهُ
God has created something to overcome any other created thing, and thus, His Mercy has He created to overcome His anger.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 703; Page No. 101
مَنْ أصَابَ حَدَّاً فَعُجِّلَ عُقُوبَتُهُ في الدُّنْيا فَاللَّهُ أعْدَلُ مِنْ أنْ يَثْنِي عَلى عَبْدِهِ العُقُوبَةَ في الآخِرَةِ، وَمَنْ أصَابَ حَدَّاً فَسَتَرَهُ اللَّهُ عَلَيْهِ، فَاللَّهُ أكْرَمُ مِنْ أنْ يَعُوْدَ في شَيْ‏ءٍ قَدْ عَفَا عَنْهُ
God is too Just to punish His servants anew in the Hereafter, if they are punished in this very world for their sins, and God is too Generous to reconsider man’s punishable sins after having covered them and forgiven him (in this world).
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 721; Page No. 103&104
مَنْ غَالَبَ اللَّهَ غَلَبَهُ، وَمَنْ خَادَعَ اللَّهَ خَدَعَهُ
God overcomes those who try to overcome Him and plots against those plotting against Him.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 728; Page No. 105
مَنِ اقْتَصَدَ أغْنَاهُ اللَّهُ، وَمَنْ بَذَّرَ أفْقَرَهُ اللَّهُ، وَمَنْ تَواضَعَ رَفَعَهُ اللَّهُ، وَمَنْ تَجَبَّرَ قَصَمَهُ اللَّهُ
God provides the moderate ones with abundance, afflicts the extravagant with poverty, grants to the humble sublimity, and makes the arrogant face ruin.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 729; Page No. 105
لَلَّهُ أقْدَرُ عَلَيْكَ مِنْكَ عَلَيْهِ
God’s power over you is more than your power over Him.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah, Tradition No. 806, Page No. 115
القَبْرُ أوَّلُ مَنْزِلٍ مِنْ مَنَازِلِ الآخِرَةِ
Grave is the first dwelling of the eternal ones.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 836; Page No. 119
لَوْ آمَنَ بي عَشَرَةٌ مِنَ اليَهُوْدِ لآمَنَ بِي اليَهُودُ
Had ten of the Jews believed me, all of them would have done so.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah, Tradition No. 852, Page No. 121
لِلْنَّارِ بَابٌ لا يَدْخُلُ مِنْهُ إِلاّ مَنْ شَفَى غَيْظَهُ بِسَخَطِ اللَّهِ تَعَالى
Hell has a door through which nobody is allowed to pass, save those who quench their wrath by making the Exalted God angry.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 892; Page No. 126
حُجِبَتِ النَّارُ بِالشَّهَواتِ؛ وَحُجِبَتِ الجَنَّةُ بِالْمَكَارِهِ
Hell is filled with wishes, and Heaven with the abominable.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 893; Page No. 126
عَيْنَانِ لا يَمَسُّهُمَا النَّارُ أبَدَاً: عَيْنٌ بَكَتْ مِنْ خَشْيَةِ اللَّهِ، وَعَيْنٌ بَاتَتْ تَحْرُسُ في سَبِيْلِ اللَّهِ
Hell is not allowed to burn the eyes having shed tear out of God’s fear, and the eyes having watched out in the way of God.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 894; Page No. 126&127
حُرِّمَتِ النَّارُ عَلى عَيْنٍ بَكَتْ مِنْ خَشْيَة اللَّهِ، وَحُرِّمَتِ النَّارُ عَلى عَيْنٍ سَهِرَتْ في سَبيلِ‏اللَّهِ، وَحُرِّمَتِ النَّارُ عَلى عَيْنٍ غَضَّتْ عَنْ مَحارِم اللَّهِ، أوْ عَيْنٍ فُقِئَتْ في سَبِيْلِ اللَّهِ
Hell is not allowed to burn the eyes having shed tears out of God’s fear, the eyes having been wide awake for God’s sake, the eyes having been kept away from the unlawful and the eyes having been cut out in the way of God.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 895; Page No. 127
حُرِّمَ عَلى النَّارِ كُلُّ هَيِّنٍ لَيِّنٍ سَهْلٍ قَرِيْبٍ مِنَ النَّاسِ
Hell is not allowed to seize a gentle, lenient, and an easy-going man who keeps close relations with people.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 896; Page No. 127
المَكْرُ وَالخَدِيْعَةُ وَالخِيَانَةُ في النَّار
Hell is the abode of fraud, deceit and treachery.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 897; Page No. 127
الظَّلَمَةُ وَأعْوانُهُمْ في النَّارِ
Hell is the abode of oppressors and their supporters.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 898; Page No. 127
كُلُّ مُوذٍ في النَّارِ
Hell is the dwelling of the cunning people.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 899; Page No. 127
مَنْ خَافَ النَّاسُ لِسَانَهُ فَهُوَ مِنْ أهْلِ النَّارِ
HellFire will be the abode of a person whose tongue frightens people.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 900; Page No. 127
سَأَلْتُ جِبْرِيْلَ: هَلْ تَرى رَبَّكَ قَالَ: إنَّ بَيْنِي وَبَيْنَهُ سَبْعِيْنَ حِجَابَاً مِنْ نُوْرٍ، لَوْ رَأيْتُ أدْنَاهَا لاحْتَرَقْتُ
I asked Gabriel, “Do you see your Lord? He said: “There are seventy screens of light between me and Him, the closest of which will set me afire should I happen to look at it”.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah, Tradition No. 955, Page No. 135
أَبْشِرُوا وَبَشِّرُوا مَنْ وَراءَكُمْ أَنَّهُ مَنْ شَهِدَ أَنْ لا اِلهَ اِلاّ اللَّهُ صَادِقَاً لَها دَخَلَ الْجَنَّةَ
I give you glad tidings, and you give glad tidings to others, that whoever honestly bears witness to “There is no god but Allah”, will undoubtedly be allowed to Paradise.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah, Tradition No. 961, Page No. 136
لَقَدْ أُوذِيْتُ في اللَّهِ وَمَا يُوْذِي أحَدٌ، وَأُخِفْتُ في اللَّهِ وَمَا يَخَافُ أحَدٌ، وَلَقَدْ أتَتْ عَلَيَّ ثَلاثُوْنَ مِنْ بَيْنِ يَوْمٍ وَلَيْلَةٍ وَمزا لِىَ وَلِبَلالٍ طَعَامٌ إلاّ شَي‏ءٌ يُوَارِيْهِ اِبْطُ بَلالٍ
I suffered in the way of God when no one suffered and I was frightened in the way of God when no one feared at all. Many a day and many a night I spent when Baal and me had nothing to eat.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah, Tradition No. 967, Page No. 137
وَاللَّهِ لا تَجِدُونَ بَعْدِي أعْدَلَ عَلَيْكُمْ مِنِّي
I swear by God that you will not find anyone juster to you than me after my death.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 970; Page No. 137
خُيِّرْتُ بَيْنَ الشَّفَاعَةِ وَبَيْنَ أنْ يَدْخُلَ شَطْرُ أُمَّتِي الجَنَّةَ، فَاخْتَرْتُ الشَّفَاعَةَ؛ لِأَنَّهَا أعَمُّ وَأكْفَى، أتَرَوْنَهَا لِلمُؤْمِنِيْنَ المُتَّقِيْنَ؟ لا وَلكِنَّهَا لِلمُذْنِبِيْنَ المُتَلَوِّثِيْنَ الخَطَّائِيْنَ
I was given the option to either choose intercession or to take half of my nation to Paradise (without final judgment), and I chose the former for it is more extended and sufficient in range. Do you think that intercession is specifically applied for pious believers? No, it is for the sinful wrong doers.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 973; Page No. 138
لَوْ أنَّ قَطْرَةً مِنَ الزَّقُّومِ قُطِرَتْ في الدُّنْيَا لَافْسَدَتْ عَلى أهْلِ الدُّنْيَا مَعايِشَهُمْ فَكَيْفَ بِمَنْ يَكُونُ طَعَامُهُ؟
If a drop of hellish Zaghoom drips to the world, it will ruin the life of the people.So, what would happen to the ones whose otherworldly food is Zaghoom.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 981; Page No. 139
لَوْلَمْ يَبْقَ مِنَ الدُّنْيَا اِلاّ يَوْمٌ لَطَوَّلَهُ اللَّهُ حَتَّى يُبْعَثَ فِيْهِ رَجُلٌ مِنْ أهْلِ بَيْتِي يُوَاطِي اِسْمُهُ اِسْمِي وَاسْمُ أبِيْهِ اسْمُ أبِي، يَمْلأُ الأرْضَ قِسْطَاً وَعَدْلاً كَمَا مُلِئَتْ ظُلْمَاً وَجَوْرَاً
If nothing remains save one single day from the life in this world, God will prolong it so much that a man from my household will rise to fill the earth with equity just as it was filled with injustice and enormity- a man whose name and whose father’s are respectively mine and my father’s.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 1002; Page No. 141
Imam Muhammad Taqi (a.s.) has related from his forefathers that Amirul Momineen Ali (a.s.) was queried by someone about death. He replied, “You have come to the knowledgeable (personality).” “Death occurs to a person in one of the three ways: He is given the good news of everlasting bounties, or informed of the never-ending retribution or he remains in a perpetual state of terror and fear. His affair remains undecided and unpredictable, and it is not known about the kind of future that awaits him. Then (you must know) that our devotee who is obedient of our command and does not sin, is given the good news of everlasting bounties. But our opponent shall forever be involved in Divine punishment. And the person who has been unjust to his soul and who has abused it will be found in an unsure condition. Unaware of what the future will hold. Such a person is a sinner whose death will be accompanied with terror and fear. But Allah will not consider him on the same level as our enemy. Rather he would be removed from Hell because of our intercession. Then, act (rightly) and obey the commandments of Allah. Do not consider the Divine punishment to be trifle, and certainly there are such people who would not be able to receive our intercession till after 3,00,000 years.”
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Greater Sins Vol 1, Part 2, page 20; Behaarul Anwaar vol.3 quoted from Ma’aniul Akhbaar
Umar ibne Yazid says that, “I asked Imam Ja’far as-Sadiq (a.s.), “I have heard you saying that all our Shia’s will enter Heaven however sinful they may be?” Imam replied, “By Allah I had truly said, they shall all belong to Heaven.” Then I asked, “May my life be sacrificed upon you, even if their sins are great and in large number?” Imam said, “All of you (Shias) shall enter Paradise by the intercession of the Holy Prophet (s.a.w.s.) or his successors on the Day of Judgement. But, by Allah I fear for you the Barzakh.” I asked,”What is Barzakh?” He replied, “Barzakh is the grave. Its duration commences from the time of death until the Day of Judgement.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, Part 2, page 21; Al Kafi
It may be mentioned here that another subject also dealt with briefly in the Quran but elaborated by the Holy Prophet (s.a.w.s.) and the Imams (a.s.) concerns the absolute authority of the Ahlul Bayt (a.s.) as the representatives of Allah upon the Earth, to teach and demonstrate to mankind the laws of Allah about the right and the wrong. Allah the Almighty Himself says: “And We have revealed to you the Reminder that you may make clear to men what has been revealed to them, and that haply they may reflect.”
Allāh (s.w.t.)
Greater Sins Vol 1, Part 2, page 43; Surah Nahl 16:44
Say (O Muhammad): All is from Allah
Allāh (s.w.t.)
Greater Sins Vol 1, Part 3, page 49; Surah Nisa 4:78
Allah is He who created seven Heavens, and of the earth the like of them; the decree continues to descend among them, that you may know that Allah has power over all things and that Allah indeed encompasses all things in (His) knowledge.
Allāh (s.w.t.)
Greater Sins Vol 1, Part 3, page 54; Surah Talaq 65:12
“And the stars are made subservient by His commands.” (Surah Nahl 16:12) One of such stars is the Sun, the volume of which is 1.3 million times more than our Earth. It has been bestowed with such a powerful light that within seconds it traverses the distance between the Sun and the Earth. The Earth is illuminated by solar light and the life on Earth is sustained by the nourishment received from this light. “Glory be only to Allah the Mighty Creator.”
Allāh (s.w.t.)
Greater Sins Vol 1, Part 3, page 54; Surah Nahl 16:12
Allah is the One who created milk from the dirty red blood and caused it to flow from the mammary glands of the animals and humans so that it may reach the gullets of infants. “And most surely there is a lesson for you in cattle; We give to drink of what is in their bellies from betwixt the faeces and the blood -pure milk, easy and agreeable to swallow for those who drink.”
Allāh (s.w.t.)
Greater Sins Vol 1, Part 3, page 55; Surah Nahl 16:66
When the young ones are not yet capable of digesting solid food it is only milk which nourishes them. And the provider of this milk is Allah. He is the bestower of every benefit. “Say: All is from Allah..”
Allāh (s.w.t.)
Greater Sins Vol 1, Part 3, page 55; Surah Nisa 4:78
If all the creatures come together to discuss the bounties of Allah and continue upto the Day of Qiyamat, they will not have accomplished even a thousandth fraction of their task. “And if you count Allah’s favours, you will not be able to number them; most surely Allah is Forgiving, Merciful.”
Allāh (s.w.t.)
Greater Sins Vol 1, Part 3, page 57; Surah Nahl 16:18
A person inquired from Amirul Momineen Ali (a.s.), “My Master! How did you recognise (realise) Allah?” He replied, “I recognised Him by witnessing the abrogation of intention and the failures of strengths.”
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Greater Sins Vol 1, Part 3, page 58
The opposition of both the friend and the foe is from Allah. Because the hearts of both are in the control of Allah. However evil the claimant may intend, only that which Allah permits comes to pass. There is a tradition that, “The extreme kind of belief consists of not fearing anything except Allah.” The Holy Prophet (s.a.w.s.) used to recite this in prostration. “O Allah if Your anger is not upon me then there is nothing I care for
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, Part 3, page 58
You must not rely upon anyone except the Lord.”
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Greater Sins Vol 1, Part 3, page 59; Nahjul Balagha
“And most of them do not believe in Allah without associating others (with Him).” (Surah Yusuf 12:106) While explaining this verse, Imam Ja’far as-Sadiq (a.s.) informed that one form of shirk is, “Like the saying of someone that if so and so had not been there I would have been destroyed. If so and so had not been there I would have got that thing. In the same way is to say that if so and so had not been there my children would have perished.” Such utterances signify the type of belief the speaker possesses. If he really has such a belief then he is surely a polytheists (mushrik). After this Imam (a.s.) said, “If one says, ‘If Allah had not helped me through such and such person I would have perished,’ there is no harm in it.” In fact this is the essence of Tawheed.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, Part 3, page 60; Behaarul Anwaar
Someone inquired from Imam Ja’far as-Sadiq (a.s.) the meaning of the following verse: “The day on which property will not avail, nor sons. Except him who comes to Allah with a heart, free (from evil).” (Surah Shuara 26: 88-89) Imam (a.s.) replied, “The heart free (from evil) is the one when it meets Allah it does not have the love of anyone but Allah. Every heart which has shirk and doubt is condemned to be destroyed.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, Part 3, page 63; Al Kafi
By Allah the Imaan (faith) of a person cannot be pure till he loves Allah more than his near ones; his mother, his father, children, wife, other people and wealth
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, Part 3, page 63; Safinatun Behaar
During the rule of Prophet Sulaiman (a.s.) a male sparrow told its mate, “Why do you stop me from mating? I possess such might that if I want I could pick up the dome of (the palace) of Hazrat Sulaiman (a.s.) and drop it in the river.” When Hazrat Sulaiman (a.s.) came to know of this, he summoned both the birds and asked the male bird if he could substantiate his claim by putting it into practice. The bird replied that he had only tried to impress his mate by the false claim. He said that he loved his companion hence could not afford to lose her. When Hazrat Sulaiman (a.s.) asked the female bird for her opinion she said that her suitor did not love her and his affections were for someone else. Upon hearing her grievance Hazrat Sulaiman (a.s.) became remorseful. He retired into his prayer niche and did not come out for forty days. He prayed, “O Allah purify the heart of this male bird from the love of everything except his own mate.”
Prophet Sulaiman (a.s.)
Greater Sins Vol 1, Part 3, page 64; Safinatul Behaar
Muawiya considered it obligatory to fight Ali (a.s.) whereas the Holy Prophet (s.a.w.s.) had made it Haraam. The Prophet (s.a.w.s.) said, “War against Ali (a.s.) is war against me.” Muawiya used to order people to hate Ali (a.s.) while the Holy Prophet (s.a.w.s.) made Ali’s love obligatory and Allah made the love of Ali (a.s.) the compensation of the Prophetic message. The Holy Quran says, “Say: I do not ask of you any reward for it but the love of my near relatives.” (Surah Shura 42:23) On the basis of this, the result of the obedience of Allah and His Prophet (s.a.w.s.) would be love for Ali (a.s.). To consider Muawiya as Ulil Amr would necessitate hatred for Ali (a.s.), and in this case too a contradictory situation would arise.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, Part 3, page 66
Have you then considered him who takes his low desire for his god.”
Allāh (s.w.t.)
Greater Sins Vol 1, Part 3, page 73; Surah Jasiyah 45:23
Someone enquired from the Holy Prophet (s.a.w.s.) as to how could salvation be attained on the Day of Judgement? He replied, “It could only be possible if one does not deceive Allah. Certainly if anyone tries to deceive Allah he is himself deceived by Allah (i.e. he is repaid for his deceit) and Allah takes away belief from him. If he possesses reason he should know that in trying to deceive Allah, he is only deceiving himself.” “How can Allah be deceived and defrauded?” a person asked. The Prophet (s.a.w.s.) continued, “The person fulfills all his religious obligations but his aim is to please someone other than Allah. Fear Allah and restrain from ‘Riyah’. On the Day of Judgement the deceiver (Riyakaar) will be addressed by four titles, ‘O Kafir, O Sinful, O Crafty one, O Loser, your deeds are nullified and the reward of your deeds is lost. Today you have no worth whatsoever. Go and seek the reward of your deeds from those, to please whom you performed your acts.’
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, Part 3, page 75; Muhajjatul Baidha, Behaarul Anwaar
The Holy Prophet (s.a.w) has informed, “Certainly the fire of Hell and the people of Hell would cry for help due to the deceitful ones.” Someone asked, “O Prophet of Allah (s.a.w.s.). How would the fire cry?” He replied, “The fire would scream and cry for help due to the intensity of the heat of that fire in which the Riyakaar people would be burning.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, Part 3, page 75,76
Certainly, Allah sent His messenger, so that He may extricate the humankind from the worship of people and direct them to the worship of Allah.”
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Greater Sins Vol 1, Part 3, page 76
On the Day of Judgement a person would be brought forward. He had performed namaz in his life. He would be told that you have prayed but your intention had been to show-off, so that people may appreciate your worship. This person would be cast into the fire. Then a reciter of the Quran would be brought. He would be told, ‘at the time of reciting the Quran, your intention had been to exhibit your sweet voice so that people may appreciate your tone.’ This one shall also be tossed into the fire. The third person to be presented shall be one who had died a martyr in Jihad. He would be told that, ‘Your intention while fighting was to make a show-off your strength and valour.” He shall also be led towards the fire. The fourth person had been a charitable man. He would be told, ‘your intention in giving charity was that people may call you generous.’ Then he would also be led towards Hell
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, Part 3, page 76; Layali Akhbaar
Only the wise could estimate, the unlimited Grace of the Almighty Allah who releases us from calamities, and removes grief from the defeated hearts. On numerous occasions, man is sorrowful in the morning. But by evening his disposition changes into happiness. So when you are surrounded by difficulties, repose absolute hope in the Unique God
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Greater Sins Vol 1, Part 2, page 86
Jabir Ibn Abdullah Ansari (r.a.) relates that a woman came to the Holy Prophet (s.a.w.s.) and asked, “If a woman kills her child can she seek pardon?” The Holy Prophet (s.a.w.s.) replied, “By Allah in whose control is the life of Muhammad (s.a.w.s.) even if this woman has killed seventy Prophets and then feels remorse and repents and Allah is convinced of her sincerity and the truth of her statement, upon the condition that she does not repeat the sin, her repentance shall be accepted. And her sins would be pardoned. Surely Allah is oft forgiving and forgives, ever so beyond measure. Verily one who repents (sincerely) is; as if he has never committed that sin.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, Part 2, page 99; Liyali Akhbaar
By Allah, they have not been punished with anything more severe than Imla (respite).
Imām Alī ibn Mūsā al-Rezā (a.s.)
Greater Sins Vol 1, part 3, page 110; Safinatun Behaar
(O Allah). Give me such a life that my (long) life is spent in obedience to you. And when my life becomes a field of Satan take away my soul towards you (before I become eligible for Divine retribution).
Imām `Alī ibn Husayn (a.s.)
Greater Sins Vol 1, part 3, page 110; Dua-e-Makarimul Akhlaq
When Imam Ja’far as-Sadiq (a.s.) was asked the meaning of “Istedraaj” he replied: “When a person commits a sin he is given respite and a new blessing, then when he fails to repent he is slowly led towards destruction; about which he is heedless. This is known as Istedraj and ‘Allah’s Plan"
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 111; Wasaelush Shia
Certainly, those who are given an increase in wealth and property by Allah, should not think anything but that it is Istedraaj. They should not be fearless (of Allah’s plan). Because calm precedes storm.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Greater Sins Vol 1, part 3, page 111; Behaarul Anwaar
One who intends to commit a sin (should control his selfish desires and) must not put it to practice. Certainly when (sometimes) a person commits a sin, Allah dislikes him and says: “By My Honour and Greatness I will not forgive you after this.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 112; Al Kafi
Imam Ja’far as-Sadiq (a.s.) states: “You must fear the small sins, for they are not pardoned" The narrator asked, “What is meant by ‘small’?” Imam replied; “A person commits a sin which he considers to be insignificant and says, “I deserve admiration for I have not committed a sin as serious as that of the other person.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 112; Al Kafi
Suppose, My Lord! My Master! My Cherisher! I am able to endure your punishment, how can I endure separation from Thee. Suppose I am able to endure the heat of Thy fire, how can I endure not gazing upon Thy generosity.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Greater Sins Vol 1, part 3, page 113; Dua-e-Kumail
The fountain-head of wisdom is the fear of Allah.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 115; Wasaelush Shia
Janabe Umme Salma says that she saw the Holy Prophet of Allah in a middle of the night standing in a corner of the house and entreating Allah: “O Allah! Whatever You have given me, do not take those blessings away. Never let me become the butt of criticism and jealousy of the enemies. O Allah! Never let me return to the vices from where You have extricated me. O Allah! Do not leave me (free) to myself even for a blink of the eye (for a moment).” Umme Salma says: When I heard these words I began to weep uncontrollably. The Prophet asked the reason for my lamentation. I replied, “Why shouldn’t I weep when you, who have attained such a high position , are invocating Allah in such a (humble) way?” Holy Prophet (s.a.w.s.) said: “Why should not I fear thus. When Allah left Hazrat Yunus (a.s.) on his own for a moment, what did happen.” (That is, he remained in the belly of a whale).
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 115
There is no believer who does not possess two lights in his heart. One is the light of fear and the other, the light of hope. None of these is heavier than the other. Both are equal.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Greater Sins Vol 1, part 3, page 118; Al Kafi
A believer cannot have belief till both fear and hope are present in him. Nor can he be called as fearful and hopeful till he makes it evident in his actions.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 118; Al Kafi
Hakim Luqman (r.a) advised his son in his will. ‘If your deeds equal the good deeds of all men and Jinns, together, you must expect that you may yet be punished by Him. And you must hope in Allah so much that even if you carry the burden of the total sins of men and jinns, and approach Allah for forgiveness, He will pardon you.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 118; Al Kafi
A believer is always between two fears. One is the fear of his past sins, (so) he does not know as to how Allah would deal with him. Secondly he fears until the end of his life and does not know the sins that might be committed by him, causing his destruction. The believer does not forgo his fear for his whole life, and his affairs do not improve without fear.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 119; Al Kafi
One who claims (verbally) and says that I am hopeful of the Mercy of Allah, is a liar. By Allah if his claim is genuine then why is his sincerity not reflected in his actions.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Greater Sins Vol 1, part 3, page 120; Nahjul Balagha
The Proof of fear is flight and the proof of hope is the effort to come near.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 120
It is recorded from Imam Ja’far as-Sadiq (a.s.) that Allah has ordained two penalties for appropriating the wealth or property of an orphan: “The first punishment is in the Hereafter, and that is the fire of Hell. The second one is in this world itself.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 183
Molten lead shall be poured into the ears of one who listens to songs, intently
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 2, The Sixteenth Greater Sin ,page 13; Mustadrakul Wasael
Qutub al-Rawandi has recorded from the Holy Prophet (s.a.w.s.), “The singer is from that group of people, who would not be looked upon with mercy by Allah on the Day of judgement.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 2, The Sixteenth Greater Sin ,page 13
One who avoids songs shall be provided by Allah, a tree, which will produce such a melodious sound as has never been heard by anyone. But the one who has not kept himself aloof from songs will not be able to hear this sound
Imām Alī ibn Mūsā al-Rezā (a.s.)
Greater Sins Vol 2, The Sixteenth Greater Sin ,page 13; Al Kafi
The following tradition of Allah’s Messenger (s.a.w.s.) is recorded in the book Tafseer Majmaul Bayan, “One who has listened to too many songs will not be able to hear the Ruhaanis on the Day of Qiyamat.”“Who are the Ruhaanis, O Prophet of Allah (s.a.w.s.)?” someone asked. The Prophet (s.a.w.s.) replied, “They are the melodious singers of Heaven.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 2, The Sixteenth Greater Sin ,page 13; Tafseer Majmaul Bayan
Hazrat Dawood (a.s.) will be the chief of the singers of Paradise.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Greater Sins Vol 2, The Sixteenth Greater Sin ,page 14; Nahjul Balagha
One who does not fulfill the rights of a believer (and does not repay what he owes to him), on the Day of Judgement, Allah will make him stand for five hundred years and blood or sweat will ooze through his body. An announcer from Allah will announce, ‘This is the oppressor who had not fulfilled the right of Allah.’ Then after being admonished for another forty days it will be ordered for him to be thrown into the fire (those who admonish him will be either believers or prophets)." An explanation of this hadith by Allamah Majlisi states that if the sinner’s oppression is not of a very serious nature, sweat will flow from his body and if his oppression is of a serious nature, blood will seep out of him
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Twenty-Sixth Greater Sin ,page 171; Miratul Oqool page 361
On the Day of Qiyamat a person will be caught by his hand and the people of Mahshar (Gathering) will be told that anyone who has any claim upon him may secure his right.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Twenty-Sixth Greater Sin ,page 172; Layali Al Akhbaar
The Holy Prophet (s.a.w.s.) asked his followers, “Do you know who is the actual destitute?” “One who has no money, property or treasure,” they replied. The Holy Prophet (s.a.w.s.) said, “There is no destitute in my Ummat except the one who has performed the prayers, kept fasts, paid the Zakat, performed Hajj but on the Day of Judgement a person will come whose property he has usurped, and a person whose blood he had shed and another one whom he had beaten. Then the good deeds of this man will be transferred to those who have rights upon him. If his good deeds are exhausted before all the rights are fulfilled then the sins of those who have rights upon him will be added to his sins. Then he shall be thrown into Hell.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 2, The Twenty-Sixth Greater Sin ,page 173
. من كتاب المحاسن: عن سليمان بن خالد قال: قال أبو عبد الله : إنّ الله يقول: وَأَنَّ إِلَى رَبِّكَ الْمُنْتَهَى فإذا انتهى الكلامُ إلى الله فامسكوا
In Al-Mahasin it is narrated that Soleiman ibn Khalid narrated that Imam Sadiq (a.s) stated “Allah said: “That to thy Lord is the final Goal” [The Holy Quran: Najm 53:42] Therefore you better stop any further inquiry whenever a speech ends with talk of Allah's essence.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Mishkat ul-Anwar, Section 1 on Faith, Islam & Related Issues, Chapter 1 - On Unity of God ,Page 34, Hadees 1
. من كتاب التوحيد: عن أحمد بن عبد [الله] الجويباري في سفر الرضا عليّ بن موسى عن أبيه عن آبائه عن عليّ  قال: قال رسول الله ما جزاءُ مَن أنعَمَ الله  عليه بالتوحيد إلا الجنّة.
In Al-Tawhid it is narrated that Ahmad ibn Abdullah al-Joybary narrated that during the trip to Marv, Imam Reza (a.s) reported on the authority of his father (a.s) on the authority of their fathers (a.s) on the authority of Imam Ali (a.s) that the Prophet of Allah (a.s) stated: “The reward for the one upon whom Allah has bestowed the blessing of Unity as a recompense is nothing other than Heaven.”
Imām Alī ibn Mūsā al-Rezā (a.s.)
Mishkat ul-Anwar, Section 1 on Faith, Islam & Related Issues, Chapter 1 - On Unity of God ,Page 34, Hadees 2
. عن أبي ذرّ؛ قال: خرجتُ ليلةً من الليالي فإذا رسول الله  يمشي وحْدَه وليس معه إنسانٌ، فظننتُ أنّه يكره أن يمشي معه أحدٌ، قال: فجعلتُ أمشي في ظلّ القمر، فالتفتَ فَرَآني، قال: مَن هذا؟ قلتُ: أبو ذر جعلني الله فداك، فقال: يا أبا ذر تعال، قال: فمشيتُ معه ساعةً، فقال: إنّ المُكثِرين هُمُ الأقلّون يومَ القيامة إلا مَن أعطاه الله خيراً، فنفح منه بيمينه وشماله وبين يديه وورائه وعمل فيه خيراً، قال: فمشيتُ معه ساعةً، فقال: اجلس هاهنا، فأجلسني في قاعٍ حوله حجارةٌ، وقال لي: اجلس حتّى أرجع إليك، قال: فانطلق في الحَرّة حتّى لم أره، وتوارى عنّي فأطال اللبث، ثمّ إنّي سمعتُه وهو مقبلٌ يقول: وإنْ زنا وإنْ سَرَق، قال: فلمّا جاء لم أصبر حتّى قلتُ: يا نبيّ الله جَعَلني الله فداك! من تَكَلَّمَ في جانب الحَرّة، فإنّي سمعتُ أحداً يردُّ عليك شيئاً؟ قال: ذلك جبرئيل، عرض لي في جانب الحَرّة وقال: بَشِّرْ أمتك أنّه من مات ولا يشرك بالله [عز وجل] دخل الجنّة، قال: قلتُ يا جبرئيل وإنْ زنا وإنْ سَرَق؟ قال: نعم، قلتُ: وإنْ زنا وإن سَرَق؟ قال: نعم، وإن شرب الخمر.
“One night I left the house and suddenly saw the Prophet of Allah (a.s) walking all alone. I thought maybe he did not want anyone to walk with him, so in the moonlight I started walking very slowly behind him. The Prophet (a.s) became aware that I was behind him and inquired: “Who is it?” I answered him as so “May I be your devoted servant. I am Abuzar.” The Prophet (a.s) said: “O' Abuzar! Come along with me.” So I walked with him for one hour. Then the Prophet (a.s) remarked: “On Judgment Day the money-makers will be in the minority except those to whom Allah grants goodness and they give charity in the world to the left and the right sides, and in front of and in back, and use it to do good deeds.” Then Abuzar said: “I walked another hour with the Prophet (a.s) and then he stated: “Sit down here!” Then he made me sit down on a stony piece of land surrounded by mountains and hills. He stated: “Sit here until I return.” The Prophet (a.s) set out for a place by the name of Harra. He set out and I could no longer see him. Later, as the Prophet (a.s) was approaching me I heard him saying: “... and what if he has committed adultery? And what if he has stolen something?” As the Prophet (a.s) approached me, I impatiently asked him: “O' Prophet of Allah! May Allah make me your devoted servant! Who were you talking with over there in Harra? I heard someone answering your questions.” The Prophet (a.s) said: “(The angel) Gabriel showed himself to me at Harra and said: Give good news to your nation: whoever dies and has not associated any partners with Allah (the Almighty) will enter Heaven. I said: O' Gabriel! And is that so even if he has committed adultery? And is that so even if he has stolen something? Gabriel answered in the positive. Again I asked: And even if he has committed adultery? And is that so even if he has stolen something? Gabriel answered: Yes, even if he has drunk an intoxicating drink.”
Janabe Abu Zar Ghiffari (r.a.)
Mishkat ul-Anwar, Section 1 on Faith, Islam & Related Issues, Chapter 1 - On Unity of God ,Page 34, Hadees 3
. عن جعفر بن محمّد عن أبيه عن آبائه عن عليّ: قال: قال رسول الله: من ماتَ لا يُشرك بالله شيئاً أحسنَ أو أساءَ دخل الجنّة
Imam Sadiq (a.s) narrated on the authority of his father (a.s), on the authority of their fathers (a.s), on the authority of Imam Ali (a.s) on the authority of Allah's Prophet (a.s): “Whoever leaves this world and has not associated any partners with Allah will enter Heaven whether he has done some good deeds or some evil ones.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Mishkat ul-Anwar, Section 1 on Faith, Islam & Related Issues, Chapter 1 - On Unity of God ,Page 35, Hadees 4
. عن ريّان بن الصلت عن عليّ بن موسى الرضا عن أبيه عن آبائه عن أمير المؤمنين: قال: قال رسول الله : قال الله جلّ جلاله: ما آمَنَ بي مَن فَسَّرَ برأيه كلامي، وما عَرَفَني من شَبّهني بخلقي، وما على ديني مَن يستعمل القياس في ديني.
Ray'yan ibn al-Solt narrated that Imam Reza (a.s) quoted on the authority of his father (a.s), on the authority of their fathers (a.s) on the authority of Imam Ali (a.s) as having narrated that the Prophet of Allah (a.s) stated that Allah the Almighty said: “Whoever interprets My Words according to his own viewpoint has no faith in Me. And whoever considers Me to be similar to My creatures does not recognize Me. And whoever makes comparisons in my religion does not believe in My religion.”
Imām Alī ibn Mūsā al-Rezā (a.s.)
Mishkat ul-Anwar, Section 1 on Faith, Islam & Related Issues, Chapter 1 - On Unity of God ,Page 35, Hadees 5
عن داود بن القاسم قال: سمعت عليّ بن موسى الرضا يقول: من شَبَّهَ الله بخَلقه فهو مشرك، ومن وصفه بالمكان فهو كافرٌ، ومن نَسب إليه ما نهى عنه فهو كاذبٌ، ثمّ تلا هذه الآية ]إِنَّما يَفْتَري الْكَذِبَ الَّذِينَ لا يؤمنون بِآياتِ الله وَأُولئِكَ هُمُ الْكاذِبُون[.
Davood ibn al-Qasim narrated that he heard Imam Reza (a.s) “Whoever compares Allah to His creatures is a polytheist. And whoever supposes that Allah is in a given place is an unbeliever. Whoever associates with Allah what He has admonished against is a liar.” “It is those who believe not in the Signs of Allah that forge falsehood: It is they who lie.”
Imām Alī ibn Mūsā al-Rezā (a.s.)
Mishkat ul-Anwar, Section 1 on Faith, Islam & Related Issues, Chapter 1 - On Unity of God ,Page 40, Hadees 6
عن أبي هاشم الجعفري قال: سألتُ أبا جعفر محمّد بن عليّ الثاني ما معنى الواحد؟ فقال: الُمجتَمَعُ عليه بجميع الألسُن بالوحدانيّة.
Abi Hashim al-Ja'fari said that he asked Imam Javad (a.s): “What does unity of Allah mean?” He replied: “Unity refers to what people with all different languages agree on.”
Imām Muhammad al-Taqī (a.s.)
Mishkat ul-Anwar, Section 1 on Faith, Islam & Related Issues, Chapter 1 - On Unity of God ,Page 40, Hadees 7
عن الصادق أنّهُ سأله رجلٌ، فقال له: إنّ أساس الدين التوحيد والعدل، وعلمه كثيرٌ، ولابُدَّ للعاقل منه، فاذكر ما يسهل الوقوف عليه ويتهيّأ حفظه، فقال : أمّا التوحيد فأن لا تجوِّز على ربّك ما جاز عليك، وأمّا العدل فأن لا تَنْسِبَ إلى خالقك ما لامَكَ عليه.
- A man asked a question from Imam Sadiq (a.s). In his reply the Imam (a.s) said “In fact unity and justice are the foundations of religion. The amount of religious knowledge is extensive, and every sane person must acquire it. Therefore remember what will make it easier for you to attain this knowledge, and prepares you to retain it.” Then the Imam (a.s) added: “Unity implies that you do not deem permissible with Allah what you deem permissible with yourself. And justice implies that you do not associate with Allah what He has reproached you for.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Mishkat ul-Anwar, Section 1 on Faith, Islam & Related Issues, Chapter 1 - On Unity of God ,Page 40, Hadees 8
عن عبد العزيز بن المهتدي قال: سألتُ الرضا عن التوحيد، فقال كلّ مَنْ قَرَأ ]قُلْ هُوَ الله أَحَدٌ[ وآمَنَ بها فقد عرف التوحيد، قلتُ: كيف يَقرأها؟ قال: كما يَقرأ الناس، وزاد فيه “كذلك الله ربّي” ثلاثاً.
Abdul Aziz ibn al-Muhtadi said that when he asked Imam Reza (a.s) about Unity “Whoever recites: “Say: He is Allah, the One, and Only” [The Holy Quran: Ikhlas 112:2]and believes in it has recognized the concept of the Unity of Allah.” He then asked the Imam (a.s): “How should one recite this verse.” The Imam (a.s) said: “Recite it as other people do”, and added: “plus saying “This is Allah, my Lord” three times.”
Imām Alī ibn Mūsā al-Rezā (a.s.)
Mishkat ul-Anwar, Section 1 on Faith, Islam & Related Issues, Chapter 1 - On Unity of God ,Page 40, Hadees 9
عن ابن عبّاس قال: جاء أعرابي إلى النبيّ فقال: يا رسول الله! عَلِّمْني من غرائب العلم، قال: ما صنعتَ في رأس العلم حتّى تسأل عن غرائبه؟ قال الأعرابي: وما رأس العلم يا رسول الله؟ قال:
Ibn-i-Abbas narrated that an Arab asked Allah's Prophet (a.s) “O' Prophet of Allah! Please teach me the fine points of science.” The Prophet (a.s) asked: “What do you know of the main parts of science which allows you to ask me about its fine points?” The Arab asked: “O' Prophet of Allah! What is the main part of science?” The Prophet (a.s) replied: “It is recognition of Allah as He deserves to be recognized.” The Arab asked: “How can one really recognize Allah?”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Mishkat ul-Anwar, Section 1 on Faith, Islam & Related Issues, Chapter 1 - On Unity of God ,Page 40, Hadees 10
أيضا من كتاب المحاسن: عن فضل بن يحيى قال: سألتُ أبا الحسن عن شيءٍ من الصفة، فقال: لا تُجاوز ما في القرآن، قال الله تعالى: ]لَوْ كانَ فِيهِما آلِهَةٌ إلا الله لَفَسَدَتا[.
In Al-Mahasin it is narrated that Fazl ibn-i-Yahya said that he asked Imam Kazim (a.s) about Unity “Do not transgress beyond what is stated in the Quran, where Allah the Almighty said: “If there were in the heavens and the earth, other Allahs besides Allah, there would have been confusion in both!” [The Holy Quran: Anbiyaa 21:22]
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Mishkat ul-Anwar, Section 1 on Faith, Islam & Related Issues, Chapter 1 - On Unity of God ,Page 42, Hadees 11
من كتاب الإرشاد: عن أبي عبد الله  قال: إنّ الله [تعالى] لا يُشبه شيئاً ولا يُشبهه شيءٌ، وكُلَّما وقع في الوَهْم فهو بخلافه.
In Al-Irshad it is narrated that Imam Sadiq (a.s) said: “Allah the Almighty is not similar to anything, and nothing is similar to Him. He is different from whatever we can imagine.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Mishkat ul-Anwar, Section 1 on Faith, Islam & Related Issues, Chapter 1 - On Unity of God ,Page 42, Hadees 12