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الإمامُ‏الباقرُ (عَلَيهِ الّسَلامُ) ـ في حديثِ زِيارَةِ الحُسَينِ (عَلَيهِ الّسَلامُ) يَومَ عاشوراءَ مِن بُعدٍ ـ: ثُمَّ ليَندُبِ الحسينَ (عَلَيهِ الّسَلامُ) ويَبكيهِ ، ويأمُرُ مَن في دارِهِ مِمَّن لا يَتَّقيهِ بِالبُكاءِ عَلَيهِ ... ولِيُعَزِّ بَعضُهُم بَعضا بِمُصابِهِم بِالحُسَينِ (عَلَيهِ الّسَلامُ) ... قُلتُ: فكَيفَ يُعَزّي بَعضُنا بَعضاً؟ قالَ: تَقولونَ: أعظَمَ اللّه‏ُ اُجورَنا بِمُصابِنا بِالحُسَينِ ، وجَعَلَنا وإيّاكُم مِنَ الطّالِبينَ بِثارِه مَعَ وَلِيِّهِ الإمامِ المَهدِيِّ مِن آلِ مُحَمَّدٍ (ص).
Imam al-Baqir (AS) in his discourse about the visitation (ziyara) of al-Husayn (AS) on the day of Aashura, be it from near or far, said, ‘Then let him mourn for al-Husayn (AS) and weep over him, and let him enjoin weeping for him on others in his house who are not in a state of dissimulation, and they should condole with each other for their bereavement of al-Husayn (AS). … I [i.e. the narrator] asked, ‘How should they condole with each other’ to which he replied, ‘They should say ‘May Allah make our reward great for our bereavement of al-Husayn, and place us and you among those who avenge his blood with his representative, the Imam Mahdi from the family of Muhammad, peace be upon them
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Misbah al-Mutahajjid, p. 772; Mizan ul Hikmah, page No. 65
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن أنشَدَ في الحُسَينِ (عَلَيهِ الّسَلامُ) بَيتا مِن شِعرٍ فبَكى وأبكى عَشرَةً فَلَهُ ولَهُمُ الجَنَّةُ.
Whoever recites a single verse of poetry about al-Husayn (AS), crying as a result and making ten other people cry, becomes deserving of Paradise and so do they.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, p. 110, no. 3; Mizan ul Hikmah, page No. 65
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): مَن كانَ يَومُ عاشوراءَ يَومَ مُصيبَتِهِ وحُزنِهِ وبُكائهِ ، يَجعَلِ اللّه‏ُ عزَّوجلَّ يَومَ القِيامَةِ يَومَ فَرَحِهِ وسُرورِهِ.
He for whom the day of Aashura’ is a day of grief, sorrow and crying, Allah, Mighty and Exalted, will make the Day of Resurrection a day of joy and happiness for him.
Imām Alī ibn Mūsā al-Rezā (a.s.)
Ellal al-Shara’ie, p. 227, no. 2; Mizan ul Hikmah, page No. 66
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): فَعَلى مِثلِ الحُسَينِ فَليَبكِ الباكونَ ؛ فإنَّ البُكاءَ عَلَيهِ يَحُطُّ الذُّنوبَ العِظامَ . ... كانَ أبي (عَلَيهِ الّسَلامُ) إذا دَخَلَ شَهرُ المُحَرَّمِ لا يُرى ضاحِكا ، وكانَتِ الكَآبَةُ تَغلِبُ عَلَيهِ حَتّى تَمضِيَ عَشرَةُ أيّامٍ ، فإذا كانَ يَومُ العاشِرِ كانَ ذلكَ اليَومُ يَومَ مُصيبَتِهِ وحُزنِهِ وبُكائهِ ، ويَقولُ: هُوَ اليَومُ الَّذي قُتِلَ فيهِ الحُسَينُ (عَلَيهِ الّسَلامُ) .
‘Let the weepers weep over someone like Husayn, for verily weeping over him reduces the burden of great sins. Then he continued, saying, ‘As soon as the month of Muharram would set in my father (AS) was never seen laughing, and he would be overcome by melancholy until after the first ten days had passed. When the tenth day dawned, it was a day of grief and sorrow and crying for him, and he used to say, ‘This is the day when al-Husayn (AS) was martyred.
Imām Alī ibn Mūsā al-Rezā (a.s.)
Wasael al-Shi`aah, v. 1, p. 394, no. 8; Mizan ul Hikmah, page No. 66
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ـ لَمّا أبْصَرَ ناقَةً مَعْقولَةً وعلَيها جِهازُها ـ : أينَ صاحِبُها ؟ مُروهُ فلْيَسْتعِدَّ غَدا للخُصومَةِ
When the Prophet (SAWA) saw a she-camel, whose knees were tied up, carrying her load, he said, ‘Where is her owner? Tell him that he should prepare for the lawsuit tomorrow [the Day of Resurrection].’
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 7, p. 276, no. 50; Mizan ul Hikmah, page No. 107
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : إنّ اللّه‏َ يُحِبُّ الرِّفْقَ ويُعينُ علَيهِ ، فإذا رَكِبْتُمُ الدَّوابَّ العُجْفَ فأنْزِلوها مَنازِلَها ، فإنْ كانتِ الأرضُ مُجْدِبَةً فانْجوا عَنها ، وإنْ كانتْ مُخْصِبةً فأنْزِلُوها مَنازِلَها
Verily Allah loves gentleness and He aids in implementing it, so when you ride a lean animal, dismount it at the right place for if the land is barren and arid then get away from it and if the land is lush and fertile then dismount the animal [and allow it to rest].
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 120, no. 12; Mizan ul Hikmah, page No. 108
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : للدّابّةِ على صاحِبِها سِتُّ خِصالٍ : يَعْلِفُها إذا نَزلَ ، ويَعْرِضُ علَيها الماءَ إذا مَرَّ بهِ ، ولا يَضْرِبُها إلّا على حقٍّ ، ولا يُحَمّلُها ما لا تُطيقُ، ولا يُكلّفُها مِن السَّيرِ إلّا طاقَتَها، ولا يَقِفُ علَيها فُواقاً
The animal has six rights over its owner: once the owner has dismounted the animal he should allow it to graze, he should give it access to water if they pass by it, he should not hit the animal except when it truly deserves it, he should not burden it with a load that it cannot bear, he should not overtask it with a journey that it cannot endure and he should not sit on it for lengthy periods of time.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Mustadrak al-Wasa`il, v. 8, p. 258, no. 9393; Mizan ul Hikmah, page No. 108
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : لا تَضْرِبوا الدَّوابَّ على وُجوهِها ؛ فإنَّها تُسَبِّحُ بحَمْدِ اللّه
Do not hit animals on their faces for verily they praise and glorify Allah.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 6, p. 538, no. 4; Mizan ul Hikmah, page No. 108
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : إنّ امرأة عُذِّبَتْ في هِرّةٍ رَبَطتْها حتّى ماتَتْ عَطَشاً
Verily a woman was chastised for the fact that she tied up a cat and left it till it died of thirst.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Makarim al- Akhlaq, v. 1, p. 280, no. 864; Mizan ul Hikmah, page No. 109
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : نِعْمَ البَيتُ الحَمّامُ ؛ تُذكَرُ فيهِ النّارُ، ويَذهَبُ بالدَّرَنِ
The best of houses is the bathhouse for in it the Fire [of Hell] is remembered and [bodily] dirt is removed.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Faqih, v. 1, p. 115, no. 237; Mizan ul Hikmah, page No. 139
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : ثَلاثةٌ يُسْمِنَّ وثَلاثةٌ يُهْزِلْنَ ، فأمّا الّتي يُسْمِنَّ : فإدْمانُ الحَمّامِ ، وشَمُّ الرائحَةِ الطَّيّبَةِ ، ولُبْسُ الثِّيابِ اللَّيّنَةِ ، وأمّا الّتي يُهْزِلْنَ : فإدْمانُ أكْلِ البَيضِ، والسَّمَكِ، والطَّلْعِ
Three things cause weight gain and three others cause weight loss. As for those that cause weight gain – excessive use of the bathhouse, smelling sweet fragrance and wearing soft clothing. And as for those that cause weight loss, they are: eating too many eggs, fish and unripe dates.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Khisal, p. 155, no. 194; Mizan ul Hikmah, page No. 139
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : ثَلاثٌ يَهْدِمْنَ البدَنَ ورُبّما قَتَلْنَ : أكْلُ القَديدِ الغابِّ ، ودُخولُ الحَمّامِ على البِطْنَةِ ، ونِكاحُ العَجائزِ
Three things destroy the body and may even kill it: eating [cooked] meat that has been left overnight, entering the bathhouse after overeating and having intercourse with the elderly.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 76, p. 75, no. 19; Mizan ul Hikmah, page No. 139
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : لا تَدخُلِ الحَمّامَ إلّا وفي جَوفِكَ شَيءٌ يُطفِئُ عنكَ وهَجَ المَعِدَةِ ، وهُو أقْوى للبَدَنِ . ولا تَدخُلْهُ وأنتَ مُمْتَلئٌ مِن الطَّعامِ
Do not enter the bathhouse except after you have put something in your belly that will cool the heat of the stomach for that strengthens your body. And do not enter the bathhouse with a full stomach.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Makarim al- Akhlaq, v. 1, p. 125, no. 298; Mizan ul Hikmah, page No. 139
الإمامُ الكاظمُ عليه‏السلام : الحَمّامُ يَومٌ ويَومٌ لا يُكْثِرُ اللّحْمَ ، وإدْمانُهُ كلَّ يَومٍ يُذيبُ شَحْمَ الكُلْيتَينِ
Going to the bathhouse every alternate day causes weight gain, and going every day causes the fat around the kidneys to melt away.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Makarim al- Akhlaq, v. 1, p. 126, no. 303; Mizan ul Hikmah, page No. 140
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ اللّه‏َ يُحِبُّ مِن عَبدِهِ إذا خَرجَ إلى إخْوانِهِ أنْ يَتَهيّأَ لَهُم ويَتَجَمّل
Allah likes for His servant, when he leaves to meet his brothers, to dress himself well and to beautify himself.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Makarim al- Akhlaq, v. 1, p. 85, no. 1; Mizan ul Hikmah, page No. 140
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لِيَأخُذْ أحدُكُم مِن شارِبهِ والشَّعْرِ الّذي في أنْفِهِ، ولْيَتَعاهَدْ نَفْسَهُ، فإنَّ ذلك يَزيدُ في جمَالِهِ
Each one of you should trim his moustache and the hairs in his nose and he should groom himself for this enhances his beauty.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Qurb al-Isnad, p. 67, no. 215; Mizan ul Hikmah, page No. 140
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): البَسْ وتَجَمّلْ، فإنَّ اللّه‏َ جميلٌ‏يُحِبُّ الجَمالَ، وليَكُن مِن حَلالٍ
Dress up and beautify yourself, for Allah is beautiful and He loves beauty; and make sure it is lawful [beautification].
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Wasael al-Shi`aah, v. 3, p. 340, no. 4; Mizan ul Hikmah, page No. 140
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): خَيرُ ما اُعْطِيَ الرّجُلُ المؤمنُ خُلقٌ حَسَنٌ، وشَرُّ ما اُعْطِيَ الرّجُل قلبُ سوءٍ في صُورةٍ حَسَنةٍ
The bane of beauty is vanity.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 59, no. 3; Mizan ul Hikmah, page No. 141
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): آفَةُ الجَمالِ الخُيَلاءُ
Look for goodness in people with beautiful faces for their deeds are more likely to be good.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Uyoun Akhbar al-Reza (AS), v. 2, p. 74, no. 344; Mizan ul Hikmah, page No. 141
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): حُسْنُ وَجْهِ المؤمنِ مِن حُسنِ عِنايَةِ اللّه‏ِ بهِ
The beauty of a believer’s face is a sign of Allah’s care for him.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Ghurar al-Hikam, no. 4848; Mizan ul Hikmah, page No. 141
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الشَّعرُ الحَسَنُ مِن كِسْوَةِ اللّه‏ِ فأكْرِموهُ
Beautiful hair is part of Allah’s dressing [for you], so make sure to honour it.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Wasael al-Shi`aah, v. 1, p. 432, no. 2; Mizan ul Hikmah, page No. 141
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَنِ اتَّخذَ شَعراً فليُحْسِنْ وَلايَتَهُ، أو لِيَجُزَّهُ
Whoever keeps his hair long should care for it well, otherwise, he must cut it.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Wasael al-Shi`aah, v. 1, p. 432, no. 1; Mizan ul Hikmah, page No. 141
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الجَمالُ في اللِّسانِ
Beauty is in the tongue.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tuhaf al-`Uqoul, no. 37; Mizan ul Hikmah, page No. 142
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لا جَمالَ أحْسَنُ مِن العَقلِ
There is no beauty better than the intellect.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al-Sa`ada, v. 1, p. 51; Mizan ul Hikmah, page No. 142
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لا لِباسَ أجْمَلُ مِن العافِيَةِ
There is no clothing more beautiful than good health.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 381, no. 5; Mizan ul Hikmah, page No. 142
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ عزّوجلّ (جَعَلَ) صُورَةَ المَرأةِ في وَجهِها، وصُورةَ الرّجُلِ في مَنطِقهِ
Allah, the Exalted, placed the beauty of woman in her face and of man in his speech.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 71, p. 293, no. 63; Mizan ul Hikmah, page No. 142
الإمامُ العسكريُّ (عَلَيهِ الّسَلامُ): حُسنُ الصُّورةِ جَمالٌ ظاهِرٌ، وحُسنُ العَقلِ جَمالٌ باطِنٌ
Physical beauty is the outer beauty, and the beauty of the intellect is inner beauty.
Imām Hasan al-‘Askarī (a.s.)
A`alam al-Din, no. 313; Mizan ul Hikmah, page No. 142
الإمامُ الحسينُ (عَلَيهِ الّسَلامُ) ـ لَمّا سَألَهُ أبوهُ عنِ السُّؤدُدِ ـ: إحشاشُ العَشِيرَةِ ، واحتِمالُ الجَرِيرَةِ
when asked by his father about what chiefdom involves, replied, '[The ability] To make one's tribe flourish, and [the capacity] to bear the burden of their crimes.
Imām Husayn ibn ‘Alī ibn Abī Ṭālib (a.s.)
Bihar al-Anwar, v. 72, p. 194, no. 14; Mizan ul Hikmah, page No. 184
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): بِاحتِمالِ المُؤَنِ يَجِبُ السُّؤدُدُ
Chiefdom is achieved through tolerating hardships.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 224; Mizan ul Hikmah, page No. 184
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الشَّريفُ كُلُّ الشَّريفِ مَن شَرَّفَهُ عِلمُهُ ، والسُّؤدُدُ حَقُّ السُّؤدُدِ لِمَنِ اتَّقى اللّه‏َ رَبَّهُ
The truly noble one is he who has been ennobled by his knowledge, and true chiefdom belongs to he who is wary of his duty to Allah, his Lord.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 82, no. 82; Mizan ul Hikmah, page No. 185
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): فَضيلَةُ السادَةِ حُسنُ العِبادَةِ
The virtue characteristic of chiefs is the beauty of their worship.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6559; Mizan ul Hikmah, page No. 185
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أربَعُ خِصالٍ يَسُودُ بِها المَرءُ: العِفَّةُ ، والأدَبُ ، والجُودُ ، والعَقلُ
There are four virtues that qualify a man for chiefdom: chastity, courtesy, magnanimity and intelligence
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 1, p. 94, no. 23; Mizan ul Hikmah, page No. 185
الإمامُ الحسنُ (عَلَيهِ الّسَلامُ): الإعطاءُ قَبلَ السُّؤالِ مِن أكبَرِ السُّؤدُدِ
The greatest characteristic of chiefdom is giving before one is asked.
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 113, no. 7; Mizan ul Hikmah, page No. 185
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مُنازَعَةُ السُّفَّلِ تَشِينُ السّادَةَ
Engaging in disputes with the lower classes is a source of disgrace for chiefs.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9813; Mizan ul Hikmah, page No. 185
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لا يَطمَعَنَّ... المُعاقِبُ على الذَنبِ الصغيرِ في السُّؤدُدِ ، ولا القَليلُ التَّجرِبَةِ المُعجَبُ بِرَأيِهِ في رئاسَةٍ
The person guilty of petty sins should not be coveting chiefdom, and neither should the inexperienced person who proudly holds his own opinion be coveting leadership.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Khisal, p. 434, no. 20; Mizan ul Hikmah, page No. 185
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لا يَسودُ سَفِيهٌ
A fool can never be chief.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Khisal, p. 271, no. 10; Mizan ul Hikmah, page No. 185
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن وَثِقَ بأنَّ ما قَدَّرَ اللّه‏ُ لَهُ لَن يَفُوتَهُ اسْتَراحَ قَلبُهُ
He who has confidence in the fact that whatever sustenance Allah has apportioned for him will definitely reach him has secured comfort for his heart.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8763; Mizan ul Hikmah, page No. 191
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الزَّوجةُ المُوافِقَةُ إحدَى الراحَتَينِ
A compatible wife is one of the two main comforts.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1633; Mizan ul Hikmah, page No. 191
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَنِ اقتَصَرَ على بُلغَةِ الكَفافِ فَقَدِ انتَظَمَ الراحَةَ ، وتَبَوَّأ خَفضَ الدَّعَةِ
He who restricts himself to what is just sufficient for maintenance has secured comfort and leads a carefree life.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 371; Mizan ul Hikmah, page No. 191
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الزُّهدُ في الدنيا الراحَةُ العُظمى
The greatest comfort lies in practicing abstemiousness in this world.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1316; Mizan ul Hikmah, page No. 192
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الرَّوْحُ والرّاحَةُ في الرِّضا واليَقينِ ، والهَمُّ والحَزَنُ في الشَكِّ والسَّخَطِ
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.)
Mishkat al-Anwar, no. 34; Mizan ul Hikmah, page No. 192
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): أروَحُ الرَّوْحِ اليَأسُ عنِ الناسِ
Absolute tranquility lies in despairing of [any favours from] people.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Mishkat al-Anwar, no. 184; Mizan ul Hikmah, page No. 192
عن الإمام الصادق (عَلَيهِ الّسَلامُ) ـ لأصحابِهِ ـ: لا تَتَمَنَّوا المُستَحِيلَ ، قالوا: ومَن يَتَمَنَّى المُستَحيلَ؟! فقالَ: أنتُم، ألَستُم تَمَنَّونَ الراحَةَ في الدنيا ؟! قالوا: بَلى ، فقالَ: الراحَةُ للمُؤمِنِ في الدنيا مُستَحيلَةٌ
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) addressing his companions, 'Do not wish for the impossible.’ They retorted, 'Who ever wishes for the impossible?' to which he replied, 'You do. Do you not wish for comfort in this world?' They replied, 'Yes', so he (AS) said, 'Comfort is impossible for the believer to secure in this world.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 81, p. 195, no. 52; Mizan ul Hikmah, page No. 192
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ـ وقد سُئلَ: ما جَماعةُ‏ا ُمّتِكَ ؟ ـ: مَن كانَ على الحقِّ وإنْ كانوا عَشرَةً
Holy Prophet Muhammad al Mustafā (s.a.w.w.) when asked, ‘Who are the congregation of your community?’, replied, ‘Those who are with the truth, even if they are but ten people.’
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Ma`ani al-Akhbar, p. 154, no. 2; Mizan ul Hikmah, page No. 211
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ظَنُّ الرَّجُلِ على قَدرِ عَقلِهِ
A man’s conjecture is proportionate to the extent of his reason.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6038; Mizan ul Hikmah, page No. 211
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ظنُّ العاقِلِ أصَحُّ مِن يَقينِ الجاهِلِ
An intellectual man’s conjecture is sounder than an ignorant man’s certainty.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6040; Mizan ul Hikmah, page No. 211
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اتَّقُوا ظُنُونَ المُؤمِنِينَ؛ فإنَّ اللّه‏َ تعالى جَعَلَ الحَقَّ على ألسِنَتِهم
Be wary of the opinions given by believers, for verily Allah has made the truth flow from their tongues.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 309; Mizan ul Hikmah, page No. 212
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): اُطلُبْ لأِخِيكَ عُذرا، فَإنْ لَم تَجِدْ لَهُ عُذراً فَالتَمِسْ لَهُ عُذراً
Make an excuse for your fellow brother, and even if you do not have an excuse [for his behaviour], then seek out an excuse for him.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 75, p. 197, no. 15; Mizan ul Hikmah, page No. 212
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ضَعْ أمرَ أخيكَ على أحسَنِهِ حتّى يَأتِيَكَ مِنهُ ما يَغلِبُكَ، ولا تَظُنَّنَّ بكَلِمَةٍ خَرَجَت مِن أخيكَ سُوءاً وأنتَ تَجِدُ لَها في الخَيرِ مَحمِلاً
See the best in any situation involving a fellow brother, until you experience something from him which proves you wrong, and do not assume the worst about something that your brother may say if you can find the possibility for good therein.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Amali al-Saduq, p. 250, no. 8; Mizan ul Hikmah, page No. 212
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): حُسنُ الظَّنِّ راحَةُ القَلبِ وسَلامةُ الدِّينِ
Entertaining good opinions is a comfort to the heart and [indicates] soundness of faith.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4816; Mizan ul Hikmah, page No. 212
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): حُسنُ الظَّنِّ يُخَفِّفُ الَهمَّ ، ويُنجي من تَقَلُّدِ الإثمِ
Entertaining good opinions reduces anxiety, and saves one from being taken over by sin.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4823; Mizan ul Hikmah, page No. 212
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن حَسُنَ ظَنُّهُ بِالناسِ حازَ مِنهُمُ المَحَبَّةَ
The one who thinks the best of people gains their love.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8842; Mizan ul Hikmah, page No. 212
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أفضَلُ الوَرَعِ حُسنُ الظَّنِّ
The best of piety is to think the best of people.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3027; Mizan ul Hikmah, page No. 213
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إيّاكُم والظَّنَّ؛ فإنَّ الظَّنَّ أكذَبُ الكَذِبِ
Beware of suspicion for verily suspicion is the worst of all lies.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 75, p. 195, no. 8; Mizan ul Hikmah, page No. 213
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّ البُخلَ والجُبنَ والحِرصَ غَرائزُ شَتّى يَجمَعُها سُوءُ الظَّنِّ بِاللّه
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) wrote in his letter to al-Ashtar when he appointed him governor of Egypt, ‘Verily miserliness, cowardice and greed are all evil impulses brought together by entertaining a low opinion of Allah.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 53; Mizan ul Hikmah, page No. 213
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا إيمانَ مَع سُوءِ الظَّنِّ
There is no room for faith with suspicion.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10534; Mizan ul Hikmah, page No. 213
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): سُوءُ الظَّنِّ يُفسِدُ الاُمورَ ويَبعَثُ على الشُّرورِ
Suspicion corrupts matters and gives rise to evils.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5575; Mizan ul Hikmah, page No. 213
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الشِّرِّيرُ لا يَظُنُّ بِأحَدٍ خَيرا؛ لأنّهُ لا يَراهُ إلّا بِطَبعِ نَفسِهِ.
The evil person cannot think well of anybody because he can only see people as he himself is predisposed.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1903; Mizan ul Hikmah, page No. 214
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن وَقَّفَ نفسَهُ مَوقِفَ التُّهَمَةِ فلا يَلُومَنَّ مَن أساءَ بهِ الظَّنَّ
He who stands in a suspect place cannot blame anyone for thinking suspiciously of him.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Amali al-Saduq, p. 250, no. 8; Mizan ul Hikmah, page No. 214
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن دَخَلَ مَداخِلَ السَّوءِ اتُّهِمَ، مَن عَرَّضَ نَفسَهُ للتُّهَمَةِ فلا يَلُومَنَّ مَن أساءَ بهِ الظَّنَّ
The one who enters bad places naturally stands to be accused, and the one who exposes himself to accusation cannot blame anyone for thinking suspiciously of him
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Kanz al-Fawa’ id li al-Karajiki, v. 2, p. 182; Mizan ul Hikmah, page No. 214
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مُجالَسَةُ الأشرارِ تُورِثُ سُوءَ الظَّنِّ بِالأخيارِ
Sitting in the company of bad people engenders suspicious thoughts about good people.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 74, p. 197, no. 31; Mizan ul Hikmah, page No. 214
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أسوَأُ النَّاسِ حالاً مَن لَم يَثِقْ بَأحَدٍ لِسُوءِ ظَنِّهِ، ولَم يَثِقْ بهِ أحَدٌ لِسُوءِ فِعلِهِ
The person in the worst state is the one who does not trust anybody because of his suspiciousness, and who is not trusted by anybody because of his evil actions.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Kanz al-Fawa’ id li al-Karajiki, v. 2, p. 182; Mizan ul Hikmah, page No. 214
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن لَم يَحسُنْ ظَنُّهُ استَوحَشَ مِن كُلِّ أحَدٍ
The one who does not think well of people feels alienated from everybody.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9084; Mizan ul Hikmah, page No. 214
رسولُ‏اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): اِحتَرِسُوا مِنَ النَّاسِ بسُوءِ الظَّنِّ
Guard yourselves against people with suspicion.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 158, no. 142; Mizan ul Hikmah, page No. 214
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إذا استَولَى الصَّلاحُ على الزَّمانِ وأهلِهِ ثُمّ أساءَ رَجُلٌ الظَّنَّ برَجُلٍ لَم تَظهَرْ مِنهُ حَوبَةٌ فقد ظَلَمَ، وإذا استَولى الفَسادُ على الزَّمانِ وأهلِهِ فَأحسَنَ رَجُلٌ الظَّنَّ برجُلٍ فَقَد غَرَّرَ
At a time when good prevails over an era and among its people, if a man suspects another person who has never been seen committing an offence, then he has indeed wronged him. And when corruption prevails over an era and among its people, if a man assumes the best about somebody, then he has indeed jeopardised himself.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 114; Mizan ul Hikmah, page No. 215
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): إذا كانَ الجَورُ أغلَبَ مِنَ الحَقِّ لَم يَحِلَّ لأحَدٍ أن يَظُنَّ بأحَدٍ خَيرا حتّى يَعرِفَ ذلكَ مِنهُ
At a time when injustice is more prevalent than good, it is not permitted for anyone to entertain good opinions about another unless he knows him to be such.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Kafi, v. 5, p. 298, no. 2; Mizan ul Hikmah, page No. 215
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنّ المَعصيَةَ إذا عَمِلَ بها العَبدُ سِرّاً لم تَضُرَّ إلّا عامِلَها، وإذا عَمِلَ بها عَلانِيَةً ولم يُغَيَّرْ علَيهِ أضَرَّت بالعامَّةِ.
If a servant [of Allah] was to secretly sin, he would only harm himself, and if he was to commit it openly and not change, people would be harmed by it.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 100, p. 74, no. 15; Mizan ul Hikmah, page No. 218
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): وأيمُ اللّه‏ِ، ما اختَلَفَت اُمَّةٌ بَعدَ نَبِيِّها إلّا ظَهَرَ باطِلُها علىحَقِّها إلّا ماشاءَاللّه
By Allah, no sooner does a community dissent after their prophet than falsehood prevails over the truth, save that which Allah wills…
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Amali al-Mufid, p. 235, no. 5; Mizan ul Hikmah, page No. 218
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لن تُقَدَّسَ اُمّةٌ لايُؤخَذُ للضَّعيفِ فيها حَقُّهُ مِن القَوِيِّ غيرَ مُتَعتَعٍ
The Prophet (SAWA) said, ‘A community who does not let the weak uphold his rights from the strong without obstacle will never be sanctified.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 258, no. 1; Mizan ul Hikmah, page No. 218
رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): صِنفانِ مِن اُمَّتي إذا صَلُحا صَلُحَت اُمَّتي، وإذا فَسَدا فَسَدَت اُمَّتي، قيلَ: يارسولَ اللّه‏ِ، ومَن هُما ؟ قالَ: الفُقَهاءُ والاُمَراءُ
There are two kinds of people from my community who if they are sound [of faith] my community will be sound, and if they are corrupt my community will become corrupt.’ The Prophet was asked, ‘And who are they O messenger of Allah?’ He replied, ‘The jurists and the leaders.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Khisal, p. 37, no. 12; Mizan ul Hikmah, page No. 219
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مِن الفَسادِ (المَفسَدَةِ) إضاعَةُ الزادِ، ومَفسَدَةُ المَعادِ
Verily, from corruption comes the loss of sustenance.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Kafi, v. 8, p. 23, no. 4; Mizan ul Hikmah, page No. 219
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): مِن الفَسادِ قَطعُ الدِّرهَمِ والدِّينارِ وطَرحُ النَّوى
Of the things that are corruptive are blocking dirhams and dinars [i.e. blocking their circulation in society through hoarding] and relinquishing one’s determination.
Imām Alī ibn Mūsā al-Rezā (a.s.)
al-Faqih, v. 3, p. 167, no. 3625; Mizan ul Hikmah, page No. 219
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لولا عِبادٌ للّه‏ِِ رُكَّعٌ، وصِبيانٌ رُضَّعٌ، وبَهائمُ رُتَّعٌ، لَصُبَّ علَيكُمُ العَذابُ صَبّا
Were it not for the praying servants of Allah, the young suckling children, and the grazing animals, punishment would pour down on you.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nur al-Thaqalayn, v. 1, p. 353, no. 1007; Mizan ul Hikmah, page No. 219
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لو أنَّ الناسَ حينَ تَنزِلُ بِهِمُ النِّقَمُ، وتَزولُ عَنهُمُ النِّعَمُ، فَزِعُوا إلى رَبِّهم بِصِدقٍ مِن نِيّاتِهِم، وَوَلَهٍ مِن قُلوبِهِم، لَرَدَّ علَيهِم كُلَّ شارِدٍ، وأصلَحَ لَهُم كُلَّ فاسِدٍ
If people were to fear and return to their Lord when calamities befall them and blessings are taken away from them, returning with truth in their intentions, and reverence in their hearts, He would return to them every runaway, and correct every corrupt person.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 178; Mizan ul Hikmah, page No. 219
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ (لَـ)يَدفَعُ بِمَن يُصَلِّي مِن شيعَتِنا عَمَّن لا يُصَلِّي مِن شِيعَتِنا ولو أجمَعُوا على تَركِ الصلاةِ لَهَلَكُوا، وإنَّ اللّه‏َ لَيَدفَعُ بمَن يُزَكِّي مِن شيعَتِنا عَمَّن لايُزَكِّي ... وهو قولُ اللّه‏ِ عَزَّوجلَّ: «ولَولا دَفعُ اللّه‏ِ الناسَ بَعضَهُم بِبَعضٍ لَفَسَدَتِ الأَرضُ».
Allah repels [corruption] from those of our followers who do not pray, with those of our followers who do pray, and if they were to all agree to not pray, they would be destroyed. And verily Allah repels [corruption] from those of our followers who do not pay the alms-tax with those of our followers who do pay the alms-tax. And this is the purport of Allah’s verse in the Qur’an: “Were it not for Allah's repelling the people by means of one another, the earth would surely have been corrupted." [Qur`an 2:251]
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 451, no. 1; Mizan ul Hikmah, page No. 220
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ـ في قولِهِ تعالى: «لَهُمُ الْبُشْرَى فِى الْحَيَوةِ الدُّنْيَا وَ فِى الاْءَخِرَةِ لاَ تَبْدِيلَ لِكَلِمَـتِ اللَّهِ ذَ لِكَ هُوَ الْفَوْزُ الْعَظِيمُ»ـ: هي الرُّؤيا الحَسَنَةُ يَرَى المُؤمنُ فَيُبشَّرُ بها في دُنياهُ
Holy Prophet Muhammad al Mustafā (s.a.w.w.) with regard to Allah's verse in the Qur'an "for them are glad tidings" [Qur'an 10:64], said, 'This is in reference to the good dream which a believer has and which gives him good news in this world.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 8, p. 90, no. 60; Mizan ul Hikmah, page No. 255
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لم يَبقَ مِنَ النبوَّةِ إلّا المُبَشِّراتُ، قالوا: وما المُبَشِّراتُ؟ قال: الرؤيا الصالِحَةُ.
No remnants of prophecy remain today [in people's lives] except glad tidings.’ When asked what glad tidings were, he replied, 'True dreams.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 61, p. 177, no. 39; Mizan ul Hikmah, page No. 256
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): إنّ رسولَ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) كانَ إذا أصبَحَ قالَ لأصحابِهِ: هل مِن مُبَشِّراتٍ؟ يَعنِي بهِ الرُّؤيا.
When the Prophet (SAWA) used to wake up in the morning, he used to first ask his companions, 'Are there any good news?' meaning any good dreams.
Imām Alī ibn Mūsā al-Rezā (a.s.)
al-Kafi, v. 8, p. 90, no. 58; Mizan ul Hikmah, page No. 256
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): إنّ العِبـادَ إذا نامُـوا خَرَجَت أرواحُهُم إلى السماءِ ، فما رَأتِ الرُّوحُ في السماءِ فهُوالحقُّ وما رَأت في الهواءِ فهُو الأضغاثُ
When people sleep, their spirits go out into the sky. Whatever the spirit sees while in the sky is true, and whatever it sees on the way in the wind are just muddled dreams.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Saduq, p. 125, no. 16; Mizan ul Hikmah, page No. 256
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الرؤيا على ثلاثةِ وُجوهٍ: بِشارَةٌ مِنَ اللّه‏ِ للمُؤمنِ ، وتَحذيرٌ مِنَ الشيطانِ ، وأضغاثُ أحلامٍ
There are three types of dreams: glad tidings from Allah for the believer, ominous dreams from Satan, and muddled dreams.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 8, p. 90, no. 61; Mizan ul Hikmah, page No. 256
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الرؤيا لا تُقَصُّ إلّا على مؤمنٍ خلا مِن الحَسَدِ والبَغيِ
A dream should only ever be related to a believer who does not harbour jealousy or wrongdoing.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 8, p. 336, no. 530; Mizan ul Hikmah, page No. 257
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): التّجارِبُ علمٌ مُستفادٌ.
Experiences are a beneficial knowledge.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1036; Mizan ul Hikmah, page No. 279
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ لابنهِ (عَلَيهِ الّسَلامُ) ـ: فَبادَرْتُك بِالأَدَبِ قَبْل‏أَنْ يَقْسوَ قلبُكَ وَيَشتغِلَ لُبُّكَ لتَستَقْبِلَ بجِدِّ رأيِكَ من الأمرِ ما قَد كَفاكَ أهلُ التَّجارِبِ بُغيَتَهُ وتَجرِبَتَهُ، فتكونَ قد كُفِيتَ مَؤونَةَ الطَّلَبِ وعُوفِيتَ مِن عِلاجِ التَّجرِبَةِ.
said to his son (AS), ‘I started teaching you manners before your heart hardened and your mind became preoccupied in order for you to comprehend with your mind what experienced people have spared you from searching and experiencing. Thus you were spared the hardship of search and the pain of experience.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tuhaf al-`Uqoul, no. 70; Mizan ul Hikmah, page No. 279
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن لَم يُجَرِّبِ الاُمورَ خُدِعَ.
A man who does not test things out is bound to be deceived.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 77, p. 420, no. 40; Mizan ul Hikmah, page No. 279
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن أحْكَمَ التَّجارِبَ سَلِمَ مِن المَعاطِبِ، مَن غَنِيَ عَنِ التَّجارِبِ عَمِيَ عنِ العَواقِبِ.
A man who masters his experiences will be safe from harm, while a man who is devoid of experiences will be blind to consequences [of actions].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8040, 8680; Mizan ul Hikmah, page No. 279
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كفى بالتَّجارِبِ مُؤدِّبا.
Experience suffices as a trainer.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 7016; Mizan ul Hikmah, page No. 279
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): رأيُ الرّجُلِ على قَدْرِ تَجرِبَتِهِ.
The worth of a man’s opinion is measured by his experience.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5426; Mizan ul Hikmah, page No. 279
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لا يَطْمَعنَّ ... القليلُ التَّجرِبةِ المُعْجَبُ برأيِهِ في رِئاسةٍ.
A man with little experience and admiration of his own opinion must not aspire for power
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Khisal, p. 434, no. 20; Mizan ul Hikmah, page No. 279
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): العَقلُ غَريزةٌ تَزيدُ بالعِلْمِ والتَّجارِبِ .
Reason is an instinct that is enhanced by knowledge and experience.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1717; Mizan ul Hikmah, page No. 280
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): العَقلُ حِفْظُ التَّجارِبِ
Reason is to retain [and learn from] one’s experiences.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 673; Mizan ul Hikmah, page No. 280
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ قالَ في بَعضِ الأعيادِ ـ: إنَّما هُوَ عيدٌ لِمَن قَبِلَ اللّه‏ُ صِيامَهُ وشَكَرَ قِيامَهُ، وكُلُّ يَومٍ لا يُعصى اللّه‏ُ فيهِ فهُوَ عيدٌ.
Verily it is only a festival for he whose fasts Allah has accepted and whose prayers He has acknowledged, and every day in which we do not disobey Allah is a day of celebration.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 20, p. 73; Mizan ul Hikmah, page No. 324
عن سُوَيدِ بنِ غَفلَة: دَخَلتُ عَلَيهِ [ يَعني أميرَ المُؤمِنينَ (عَلَيهِ الّسَلامُ) [يَومَ عيدٍ، فإذا عِندَهُ فاثورٌ عَلَيهِ خُبزُ السَّمراءِ وصَفحَةٌ فيها خَطيفَةٌ ومِلبَنَةٌ ، فقُلتُ: يا أميرَ المُؤمِنينَ، يَومُ عيدٍ وخَطيفَةٌ؟! فقالَ: إنَّما هذا عيدُ مَن غُفِرَ لَهُ.
Suwayd b. Ghafla narrated, ‘I went to visit him [i.e. Imam Ali (AS)] on one of the festivals, and he had a small table in front of him on which was wheat bread, and a plate of khatifa[khatifa a food made of flour and milk (ed.)] and milbana[milbana a food made of bran, milk and honey (ed.)], so I asked, ‘O Commander of the Faithful, it is a day of celebration and you are eating khatifa! to which he replied, ‘It is only a day of celebration for whoever has been forgiven.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 40, p. 326, no. 7; Mizan ul Hikmah, page No. 325
كتاب من لا يحضره الفقيه: اُتيَ عليٌّ (عَلَيهِ الّسَلامُ) بِهَدِيَّةِ النَّيروزِ، فقالَ: ما هذا ؟ قالوا: يا أميرَ المُؤمِنينَ، اليَومُ النَّيروزُ، فقالَ (عَلَيهِ الّسَلامُ): اِصنَعوا لَنا كُلَّ يَومٍ نَيروزاً!
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) when he was brought a gift for Nayruz, exclaimed, ‘What is this’ to which they replied, ‘O Commander of the Faithful, today is Nayruz.’ He replied, ‘Make everyday Nayruz for us [i.e. through your good actions].’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Faqih, v. 3, p. 300, no. 4073; Mizan ul Hikmah, page No. 325
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): نَيْروزُنا كُلُّ يَومٍ.
Our Nayruz is everyday.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Faqih, v. 3, p. 300, no. 4074; Mizan ul Hikmah, page No. 325
بحار الأنوار عن مُعلّى بن خُنيس: دخَلتُ على الصّادقِ (عَلَيهِ الّسَلامُ) يومَ النَّيروزِ فقال: أتَعرِفَ هذا اليَومَ؟ قُلتُ: جُعِلتُ فِداكَ، هذا يَومٌ تُعَظِّمُهُ العَجَمُ وتَتَهادى فيهِ، فقالَ أبوعَبدِاللّه‏ِ الصّادِقُ (عَلَيهِ الّسَلامُ): والبَيتِ العَتيقِ الّذي بِمَكَّةَ ! ما هذا إلّا لِأمرٍ قَديمٍ اُفَسِّرُهُ لَكَ حَتّى تَفهَمَهُ ... يا مُعَلّى، إنَّ يَومَ النَّيروزِ هُوَ اليَومُ الّذي أخَذَ اللّه‏ُ فيهِ مَواثيقَ العِبادِ أن يَعبُدوهُ ولا يُشرِكوا بِه شَيئاً، وأن يُؤمِنوا بِرُسُلِهِ وحُجَجِهِ، وأن يُؤمِنوا بِالأئمَّةِ ^، وهُوَ أوَّلُ يَومٍ طَلَعَت فيهِ الشَّمسُ... وما مِن يَومِ نَيروزٍ إلّا ونَحنُ نَتَوَقَّعُ فيهِ الفَرَجَ لِأَ نَّهُ مِن أيّامِنا وأيّامِ شيعَتِنا، حَفَظَتهُ العَجَمُ وضَيَّعتُموهُ أنتُم ... وهُوَ أوَّلُ يَومٍ مِن سَنَةِ الفُرسِ ....
said to Mu`aalli b. Khunays when he came to visit him for Nayruz, ‘Do you know what this day is’ to which he replied, ‘May I be your ransom, this is a day to which the Persians attach great importance and in which they give each other gifts.’ So Imam al-Sadiq (AS) said, ‘By the Ancient House in Makkah! That is only because of a much older reason which I will explain to you so that you may understand … O Mu`aalli, verily the day of Nayruz is the day when Allah took the servants’ covenants from them that they would worship Him and that they would not associate anything with Him, and that they would believe in His prophets and His divine proofs, and that they would believe in the Imams (AS). This is also the day when the sun rose for the first time … Every day of Nayruz is a day when we await joy for verily it is one of our special days and one of the days of our shi`aa. The Persians have kept its significance whereas you have lost it … This is the first day of the Persians’ new year, and they have managed to stay alive since having been only thirty thousand in number. The pouring of water on the day of Nayruz has become a practice…’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 59, p. 92, no. 1; Mizan ul Hikmah, page No. 326
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إذا كانَ يَومُ النَّيروزِ فَاغتَسِلْ وَالبَسْ أنظَفَ ثِيابِكَ، وتَطَيَّبْ بِأطيَبِ طِيبِكَ، وتَكونُ ذلكَ اليَومَ صائماً.
On the day of Nayruz, take a bath and wear your cleanest clothes, and perfume yourself with the best of fragrances, and fast on that day.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Wasael al-Shi`aah, v. 7, p. 346, no. 1; Mizan ul Hikmah, page No. 326
بحار الأنوار: حُكِيَ أنَّ المَنصورَ تَقَدَّمَ إلى موسَى بنِ جَعفَرٍ عليهماالسلام بِالجُلوسِ لِلتَّهنِئَةِ في يَومِ النَّيروزِ وقَبضِ ما يُحمَلُ إلَيهِ، فقالَ: إنّي قَد فَتَّشتُ الأخبارَ عَن جَدّي رَسولِ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) فلَم أجِدْ لِهذا العيدِ خَبَراً، وإنَّهُ سُنَّةُ الفُرسِ ومَحاها الإسلامُ، ومَعاذَ اللّه‏ِ أن نُحيِيَ ما مَحاها الإسلامُ، فَقالَ المَنصورُ: إنَّما نَفعَلُ هذا سِياسَةً لِلجُندِ، فسَألتُكَ بِاللّه‏ِ العَظيمِ إلّا جَلَستَ، فجَلَسَ ...
It is narrated in Bihar al-Anwar ‘It has been related that Mansur [Dawaniqi][ One of the Abbasid Caliphs (ed.)] ordered Imam Musa al-Kazim (AS) to sit with him to receive gifts and greetings for the day of Nayruz, so that he may take the gifts presented to him, so Imam replied, ‘Verily I have examined the traditions from my grandfather the Prophet (SAWA) and have not found a single tradition about this festival. Rather it is a practice of the Persians which Islam eradicated, and God forbid that we should revive what Islam has eradicated.’ So Mansur said, ‘We only celebrate it as a matter of policy for our army[It is possible that his army consisted of Persians whose favour and allegiance he wished to secure by his observance of their festival (ed.)], so I request you by Allah the Great to sit down’ , so he sat down …’
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Bihar al-Anwar, v. 59, p. 100, no. 2 and v. 48, p. 108, no. 9; Mizan ul Hikmah, page No. 326
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): اِشتَدَّ غَضَبُ اللّه‏ِ عزّوجلّ عَلَى امرأةٍ ذاتِ بَعلٍ مَلَأتْ عَينَها مِن غَيرِ زَوجِها أو غَيرِ ذِي مَحرَمٍ مِنها ، فإنّها إن فَعَلَتْ ذلكَ أحبَطَ اللّه‏ُ كُلَّ عَمَلٍ عَمِلَتهُ ، فإن أوطَأتْ فِراشَهُ غَيرَهُ كانَ حَقّاً عَلَى‏اللّه‏ِ أن‏يُحرِقَها بِالنارِ بعدَ أن يُعَذِّبَها في قَبرِها.
Allah's wrath is indeed severe on the married woman who fulfils her desires through any other man apart from her husband or looks lustfully at anyone other than her unmarriageable kin [i.e. husband], upon which Allah thwarts every single good deed she has ever committed. And if she welcomes anyone other than her husband in his bed, Allah will rightfully burn her in the Fire after He has chastised her in her grave.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 76, p. 366, no. 30; Mizan ul Hikmah, page No. 336
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ما زَنى غَيُورٌ قَطُّ.
A man who is possessive [over his own wife] will never commit adultery.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 305; Mizan ul Hikmah, page No. 336
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّ أشَدَّ الناسِ عَذاباً يَومَ القِيامَةِ رَجُلٌ أقَرَّ نُطفَتَهُ في رَحِمٍ تَحْرُمُ علَيهِ.
The one to face the severest punishment on the Day of Resurrection will be the man who deposited his sperm in a womb that was forbidden to him.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 79, p. 26, no. 28; Mizan ul Hikmah, page No. 337
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): حُرِّمَ الزِّنا لِما فيهِ مِنَ الفَسادِ مِن قَتلِ الأنفُسِ ، وذَهابِ الأنسابِ ، وتَركِ التَّربيَةِ للأطفالِ ، وفَسادِ المَوارِيثِ ، وما أشبَهَ ذلكَ مِن وُجُوهِ الفَسادِ .
Fornication has been prohibited due to the corruption it engenders, from murder to illegitimacy to ill-breeding of children to broken lineages and all sorts of other social ills.
Imām Alī ibn Mūsā al-Rezā (a.s.)
Bihar al-Anwar, p. 24, no. 19; Mizan ul Hikmah, page No. 337
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): يا عليُّ في الزِّنا سِتُّ خِصالٍ: ثلاثٌ مِنها فيالدنيا وثلاثٌ في الآخِرَةِ ، فأمّا التي في الدنيا فَيَذهَبُ بالبَهاءِ ، ويُعَجِّلُ الفَناءَ ، ويَقطَعُ الرِّزقَ ، وأمّا التي في الآخِرَةِ فَسُوءُ الحِسابِ ، وسَخَطُ الرحمنِ ، والخُلُودُ في النارِ.
O Ali, there are six consequences that result from fornication, three of which are in this world and three in the Hereafter. In this world, it takes away one's beauty, hastens one's death and cuts off one's sustenance. In the Hereafter, it results in an evil reckoning, solicits the indignation of the Merciful Himself and makes one deserving of eternity in the Fire.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, p. 22, no. 15; Mizan ul Hikmah, page No. 337
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الزِّنا يُورِثُ الفَقرَ.
Fornication brings about poverty.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, p. 23, no. 18; Mizan ul Hikmah, page No. 337
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): وَجَدْنا في كتابِ رسولِ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إذا ظَهَرَ الزِّنا مِن بَعدِي كَثُرَ مَوتُ الفَجْأةِ.
We found written in the book of the Prophet (SAWA), 'If fornication prevails after my death, incidences of sudden death will increase.’
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 2, p. 374, no. 2; Mizan ul Hikmah, page No. 337
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إذا فَشا الزِّنا ظَهَرَتِ الزَّلازِلُ.
When fornication becomes widespread earthquakes occur as an upshot.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Tahdhib, v. 3, p. 148, no. 318; Mizan ul Hikmah, page No. 337
المسيحُ (عَلَيهِ الّسَلامُ): أيُّما امرأةٍ استَعطَرَتْ‏وخَرَجَتْ لِيُوجَدَ رِيحُها فهِي زانِيَةٌ ، وكُلُّ عَينٍ زانِيَةٌ .
Every woman that perfumes herself and leaves her house intending for her perfume to be sensed by others is an adulteress, and every eye [that looks lustfully] is fornicating.
Prophet Isa (a.s.)
Tanbih al-Khawatir, v. 1, p. 28; Mizan ul Hikmah, page No. 338
المسيحُ (عَلَيهِ الّسَلامُ): لا تَكُونَنَّ حَديدَ النَّظَرِ إلى ما لَيسَ لكَ فإنّهُ لَن يَزنِي فَرجُكَ ما حَفِظتَ عَينَكَ ، فإن قَدَرتَ أن لا تَنظُرَ إلى ثَوبِ المرأةِ التي لا تَحِلُّ لكَ فافعَل.
Do not look intently at one who does not belong to you, for verily your genitals will not commit fornication as long as you guard your gaze [from fornicating]. So if you are able to keep yourself from looking at the apparel of a woman who is not permitted to you, then do so.
Prophet Isa (a.s.)
Tanbih al-Khawatir, p. 62; Mizan ul Hikmah, page No. 338
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : خَمسُ خِصالٍ مَن لم تَكُنْ فيهِ خَصْلَةٌ مِنها فلَيس فيهِ كَثيرُ مُسْتَمْتَعٍ ، أوَّلُها : الوَفاءُ ، والثّانيةُ : التَّدْبيرُ ، والثّالثةُ : الحَياءُ ، والرّابعةُ : حُسنُ الخُلقِ، والخامِسةُ ـ وهِي تَجْمَعُ هذهِ الخِصالَ ـ : الحُرِّيّةُ.
There are five attributes such that whoever does not even possess one of them does not have much to admire: loyalty, organisation, modesty, good temper, and the last which brings together all these attribute is freedom.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Khisal, p. 284, no. 33; Mizan ul Hikmah, page No. 339
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : أيُّها الناسُ ، إنّ آدمَ لَم يَلِدْ عَبداً ولا أمَةً ، وإنّ النّاسَ كلَّهُم أحْرارٌ.
O people! Indeed Adam did not beget a bondsman or bondswoman, so all people are free.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Sa`ada, v. 1, p. 198; Mizan ul Hikmah, page No. 339
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : لا تَكُونَنَّ عَبدَ غَيرِكَ وقَد جَعلَكَ اللّه‏ُ سُبْحانَه حُرّا.
Do not ever be a slave to others when Allah, glory be to Him, has made you free
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 31; Mizan ul Hikmah, page No. 339
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : إنَّ الحُرَّ حُرٌّ على جميعِ أحْوالِهِ : إنْ نابَتْهُ نائبَةٌ صَبرَ لَها ، وإنْ تَداكَّتْ علَيهِ المَصائبُ لَم تَكْسِرْهُ وإنْ اُسِرَ وقُهِرَ واسْتُبْدِلَ باليُسرِ عُسرا، كما كانَ يُوسُفُ الصِّدِّيقُ الأمينُ صلواتُ اللّه‏ِ علَيهِ : لَم يَضْرُرْ حُرِّيَّتَهُ أنِ اسْتُعبِدَ وقُهِرَ واُسِرَ.
The free is free in all his states: when he is inflicted by a calamity, he shows patience; when afflictions bear down on him, they do not break him, even though he be taken in captivity or defeated and his prosperity turns into poverty, just like the truthful trustworthy Prophet Joseph - blessings of Allah upon him - whose freedom was not affected even when he was enslaved, defeated and captivated.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 89, no. 6; Mizan ul Hikmah, page No. 339
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الطَّلاقَةُ شِيمَةُ الحُرِّ.
Cheerfulness is the distinguishing trait of the free.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 467; Mizan ul Hikmah, page No. 339
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إنَّ الحَيـاءَ والعِفَّـةَ مِن خَلائـقِ الإيمانِ ، وإنّهُما لَسَجِيّةُ الأحْرارِ وشِيمَةُ الأبْرارِ .
Truly modesty and chastity are of the traits of faith, and they are the attributes of the free and the distinguishing marks of the righteous.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3605; Mizan ul Hikmah, page No. 339
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : العَبدُ حُرٌّ ما قَنِعَ ، الحُرُّ عَبدٌ ما طَمِعَ.
The servant of Allah is free so far as he remains content. The free man is a slave as long as he is greedy.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 413; Mizan ul Hikmah, page No. 340
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ في قَضيّةِ التَّحْكِيم ـ : إنَّ هؤلاءِ يَقُولُونَ : لاَ إمْرَةَ ! وَلاَبُدَّ مِنْ أمِيرٍ يَعْمَلُ فِي إمْرَتِهِ المُؤْمِنُ ، وَيَسْتَمْتِعُ الفَاجِرُ.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) said regarding the arbitration, ‘These [people] say, ‘There is no need for government!’ Indeed there has to be a ruler under whose rule the believer toils and the wicked seeks to make merry.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Sa`ada, v. 2, p. 333; Mizan ul Hikmah, page No. 374
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : لاَبُدّ لِلنَّاسِ مِنْ أمِيرٍ بَرٍّ أوْ فَاجِرٍ ، يَعْمَلُ فِي إمْرَتِهِ المُؤْمِنُ وَيَسْتَمْتِعُ فِيهَا الكَافِرُ ، وَيُبَلِّغُ اللّه‏ُ فِيهَا الأجَلَ ، ويُجْمَعُ بِهِ الفَيْءُ ، وَيُقَاتَلُ بهِ العَدُوُّ ، وَتَأمَنُ بِهِ السُّبُلُ ، وَيُؤْخَذُ بِهِ لِلضّعِيفِ مِنَ القَوِيِّ، حَتّى يَسْتَرِيحَ بَرٌّ وَيُسْتَراحَ مِنْ فَاجِرٍ.
The people have to have a ruler over them, be he pious or wicked, under whose rule the believer toils and the wicked seeks to make merry, and in which Allah decrees the final outcome, and under which the booty is collected, the enemy is fought, the roads are made safe, and the weak is protected from the powerful, until the pious rests and the wicked is cast aside.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 75, p. 358, no. 72; Mizan ul Hikmah, page No. 375
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : أسَدٌ حَطُومٌ خَيْرٌ مِنْ سُلْطَانٍ ظَلُومٍ ، وَسُلْطانٌ ظَلُومٌ خَيرٌ مِنْ فِتَنٍ تَدُومُ .
A wild lion is better than an oppressive ruler, while an oppressive ruler is better than lasting schisms.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v.75, p. 359, no. 74; Mizan ul Hikmah, page No. 375
كنز العمّال عن أبي البختريّ : دَخَل رَجُلٌ المَسْجِدَ فَقَالَ : لاَ حُكْمَ إلّا للّه‏ِِ، ثُمَّ قَالَ آخَرُ : لاَ حُكْمَ إلّا للّه‏ِِ،فَقَالَ عَلِيٌّ (عَلَيهِ الّسَلامُ) : لاَ حُكْمَ إلّا للّه‏ِِ «إنَّ وَعْدَ اللّه‏ِ حَقٌّ وَلاَ يَسْتَخِفَنَّكَ الّذِينَ لا يُوقِنُونَ» ، فَمَا تَدْرُونَ مَا يَقُولُ هؤلاَءِ ، يَقُولُونَ : لاَ إمَارَةَ . أيُّهَا النَّاسُ! إنَّهُ لاَ يُصْلِحُكُمْ إلّا أمِيرٌ؛ بَرٌّ أوْ فَاجِرٌ .
Abu al-Bakhtari said, ‘A man entered the mosque and said, ‘There is no rule save Allah’s.’ Then another man said, ‘There is no rule save Allah’s.’ So [Imam] Ali said, ‘There is no rule save Allah’s. “Allah’s promise is indeed true. And do not let yourself be upset
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Mizan ul Hikmah, page No. 375
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : إذَا كَانَ اُمَرَاؤكُمْ خِيَارَكُمْ، وَأغْنِيَاؤكُمْ سُمَحَاءَكُمْ، وأمْرُكُمْ شُورى بَيْنَكُمْ؛ فَظَهْرُ الأرْضِ خَيْرٌ لَكُمْ مِنْ بَطْنِهَا . وإذَا كَانَ اُمَراؤكُمْ شِرَارَكُمْ، وأغْنِيَاؤكُمْ بُخَلإكُمْ، وَاُمُورُكُمْ إلى نِسَائكُمْ؛ فَبَطْنُ الأرْضِ خَيْرٌ لَكُمْ مِنْ ظَهْرِهَا.
When your rulers are the best ones from among you, and the richest people from among you are the most generous, and your affairs are settled by counsel (shura) between yourselves, then being above the ground [i.e. life in this world] will be better for you than being under it [i.e. death]. But when your rulers are the wicked ones from among you, and the richest the most miserly, and your affairs are left for your women [to settle], then being under the ground will be better for you than being above it.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tuhaf al-`Uqoul, p. 36; Mizan ul Hikmah, page No. 376
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ لابنِ عَبّاسٍ إذْ دَخَـلَ عَلَيْهِ وَقَالَ: إنَّ الحَاجَّ قَدِ اجْتَمَعُوا لِيسْمَعُوا مِنْكَ ، وَهُوَ يَخْصِفُ نَعْلاً ـ : أمَا وَاللّه‏ِ لَهُما أحَبُّ إلَيَّ مِنْ أمْرِكُمْ هذَا ، إلّا أنْ اُقِيمَ حَدّاً أوْ أدْفَعَ بَاطِلاً.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) said to [‘Abdullah] Ibn ‘Abbas, who entered his tent while he was mending his sandal, and told him, ‘The pilgrims have gathered to listen to you’ – ‘I swear by Allah, these [sandals] have more value to me than ruling over you, except for being able to do right and prevent injustice.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Manaqib li Ibn Shahr ashub, v. 2, p. 101; Mizan ul Hikmah, page No. 376
نهج البلاغة عن ابنِ عبّاسٍ : دَخلتُ على أميرِ المؤمِنينَ (عَلَيهِ الّسَلامُ) بِذي قار وهوَ يَخصِفُ نَعلَه، فقالَ لِي: مَا قِيمَةُ هذَا النَّعْلِ؟ فَقُلْتُ : لاَ قِيمَةَ لَهَا! فَقَالَ (عَلَيهِ الّسَلامُ) : وَاللّه‏ِ لَهِيَ أحَبُّ إلَيَّ مِنْ إمْرَتِكُمْ، إلّا أنْ اُقِيمَ حَقّاً، أوْ أدْفَعَ بَاطِلاً.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) asked Ibn ‘Abbas [according to another account], ‘What is the value of this sandal?’ Ibn ‘Abbas said, ‘It is worthless.’ He (AS) said, ‘I swear by Allah, it has more value to me than ruling over you, except for being able to do right and prevent injustice.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 33; Mizan ul Hikmah, page No. 376
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ فِي كِتابِه إلَى ابنِ عبّاسٍ ـ : أمّا بَعْدُ ، فَلاَ يَكُنْ حَظُّكَ في وِلاَيتِكَ مَالاً تَسْتَفِيدُهُ ، وَلاَ غَيْظاً تَشْتَفِيهِ ، وَلكنْ إمَاتَةُ بَاطِلٍ وإحْيَاءُ حَقٍّ.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) wrote to Ibn ‘Abbas: ‘Do not let your share as a result of your rule be wealth that you derive [personal] gain from, nor rage that you satisfy [by revenge], but [let it be] the killing of injustice and the revival of equity.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 40, p. 328, no. 10; Mizan ul Hikmah, page No. 377
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الاحْتِكارُ داعِيَةُ الحِرْمانِ.
Hoarding is the cause of deprivation.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 256; Mizan ul Hikmah, page No. 404
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الاحْتِكارُ شِيمَةُ الفُجّارِ.
Hoarding is the habit of the dissolute.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 607; Mizan ul Hikmah, page No. 405
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الاحْتِكارُ رَذيلَةٌ .
Hoarding is a vice.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 112; Mizan ul Hikmah, page No. 405
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الاحْتِكارُ مَطِيَّةُ النَّصَبِ .
Hoarding is the mount of hardship.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Kafi, v. 8, p. 19, no. 4; Mizan ul Hikmah, page No. 405
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مِن طَبائعِ الأغْمارِ إتْعابُ النُّفوسِ في الاحْتِكارِ .
One of the characteristics of the idiots is exhausting themselves by hoarding.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9349; Mizan ul Hikmah, page No. 405
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ فيما كَتَبَهُ للأشتَرِ حينَ وَلاّهُ مِصرَ ـ : ... واعْلَمْ ـ مَع ذلكَ ـ أنّ في كثيرٍ مِنهُم ضِيقاً فاحِشاً ، وشُحّاً قَبيحاً ، واحْتِكاراً للمَنافِعِ ، وتَحَكُّماً في البِياعاتِ ، وذلكَ بابُ مَضَرَّةٍ للعامَّةِ ، وعَيْبٌ على الوُلاةِ ، فامْنَعْ مِن الاحْتِكارِ ؛ فإنَّ رسولَ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) مَنعَ مِنهُ .
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) said in a letter he wrote to al-Ashtar when he appointed him governor of Egypt, ‘Know - along with this - that most of the merchants and traders are very narrow-minded, and awfully avaricious. They hoard goods for profiteering and fix high prices for goods. This is a source of harm to the people, and a source of shame for the governors in charge. So stop people from hoarding, because verily the Messenger of Allah (SAWA) has prohibited it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 53; Mizan ul Hikmah, page No. 405
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : كُلُّ حُكْرَةٍ تَضُرُّ بالنّاسِ وتُغْلي السِّعْرَ علَيهِم فلا خَيرَ فيها.
There is no good in any act of hoarding that brings loss to the people and inflates the prices for them.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Mustadrak al-Wasa`il, v. 13, p. 274, no. 15337; Mizan ul Hikmah, page No. 405
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : إنَّ اللّه‏َ عزّوجلّ تَطَوّلَ على عِبادِهِ بالحَبَّةِ فسَلّطَ علَيها القُمَّلَةَ ، ولولا ذلكَ لخَزَنَتْها المُلوكُ كما يَخْزُنونَ الذَّهَبَ والفِضَّةَ.
Truly Allah, Mighty and Exalted, showed His bounty to His servants in the seed, but He also plagued them with lice; otherwise the kings would have hoarded it as they hoard gold and silver.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 103, p. 87, no. 3; Mizan ul Hikmah, page No. 406
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : المُحْتَكِرُ مَلْعونٌ.
The hoarder is damned.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 62, p. 292; Mizan ul Hikmah, page No. 406
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مَن جَمعَ طَعاماً يَتَربّصُ بهِ الغَلاءَ أربَعينَ يَوما فقد بَرِئَ من اللّه‏ِ وبَرِئَ اللّه‏ُ مِنهُ .
He who hoards food for forty days waiting for the rise of its price, he indeed disassociates himself from Allah and Allah disassociates Himself from him.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 62, p. 292; Mizan ul Hikmah, page No. 407
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : أيُّما رجُلٍ اشْتَرى طَعاماً فكَبسَهُ أربَعينَ صَباحاً يُريدُ بهِ غَلاءَ المُسلِمينَ ، ثُمَّ باعَهُ فتَصدّقَ بثَمنِهِ لَم يَكُنْ كَفّارَةً لِما صَنَعَ.
Any man who buys food and hoards it for forty days waiting for its demand to rise among the Muslims and then sells it, even if he were to donate its value in charity, it would not atone for what he did.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Tusi, p. 676, no. 1427; Mizan ul Hikmah, page No. 407
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : المُحْتَكِرُ مَحرومٌ نِعْمتَهُ .
The hoarder is deprived of his bounty.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 465; Mizan ul Hikmah, page No. 407
عنه (عَلَيهِ الّسَلامُ) : المُحتَكِرُ البَخيلُ جامعٌ لمَن لا يَشْكُرُهُ ، وقادِمٌ على مَنْ لا يَعْذِرُهُ .
The miserly hoarder gathers for those who will not thank him, and will come to Him who will not excuse him.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1842; Mizan ul Hikmah, page No. 407
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الهِجرانُ عُقوبَةُ العِشقِ.
Separation from one’ s beloved is the penalty for infatuation.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 11, no. 70; Mizan ul Hikmah, page No. 431
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ومَن عَشِقَ شَيئاً أعشى (أعمى) بَصَرَهُ وأمرَضَ قَلبَهُ ، فَهُوَ يَنظُرُ بِعَينٍ غَيرِ صَحيحَةٍ ، ويَسمَعُ بِاُذُنٍ غَيرِ سَميعَةٍ ، قَد خَرَقَتِ الشَّهَواتُ عَقلَهُ ، وأماتَتِ الدّنيا قَلبَهُ.
The one who is infatuated with something, his eyes become blind and his heart becomes sick, such that he sees with unsound eyes and hears with deaf ears, his base desires having torn apart his reason and [love of] the world having killed his heart.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 109; Mizan ul Hikmah, page No. 432
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لَمّا سُئلَ عَنِ العِشقِ ـ: قُلوبٌ خَلَت من ذِكرِاللّه‏ِ فأذاقَها اللّه‏ُ حُبَّ غَيرِهِ.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) when asked about infatuation, replied, ‘Hearts that are empty of the remembrance of Allah are given to taste by Allah the love of other than Him.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Amali al-Saduq, p. 531, no. 3; Mizan ul Hikmah, page No. 432
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ما المُجاهِدُ الشَّهيدُ في سَبيلِ اللّه‏ِ بِأعظَمَ أجراً مِمَّن قَدَرَ فعَفَّ.
The fighter who is martyred in the way of Allah has no greater reward than the one who is able to sate his lust but restrains himself.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 474; Mizan ul Hikmah, page No. 432
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الشَّفاعَةُ زَكاةُ الجاهِ.
Intercession is the zakat of high rank.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tuhaf al-`Uqoul, no. 381; Mizan ul Hikmah, page No. 478
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إذا قُمتُ المَقامَ المَحمودَ تَشَفَّعتُ في أصحابِ الكبائرِ مِن اُمَّتي، فَيُشَفِّعُني اللّه‏ُ فِيهِم ، واللّه‏ِ لا تَشَفَّعتُ فِيمَن آذى ذُرِّيَّتي .
When I stand at the Glorious Station, I will intercede on behalf of those of my community who have perpetrated grave sins, and Allah will accept my intercession for them. By Allah, I will not intercede for anyone who hurts my progeny.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Saduq, p. 242, no. 3; Mizan ul Hikmah, page No. 478
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لِكُلِّ نَبِيٍّ دَعوَةٌ قد دَعا بِها وقد سَألَ سُؤلاً، وقد خَبَأتُ دَعوَتي لِشَفاعَتِي لاُِمَّتي يَومَ القِيامَةِ
Every prophet was given the right to a special request which they asked [from Allah], but I suppressed my request in return for the permission to intercede for my community on the Day of Resurrection.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Khisal, p. 29, no. 103; Mizan ul Hikmah, page No. 478
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) ـ في قولِهِ تعالى: «ولَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضى» ـ: الشَّفاعَةُ ، واللّه‏ِ الشَّفاعةُ ، واللّه‏ِ الشَّفاعَةُ.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.) said with regards to Allah’s verse in the Qur’an [addressing the Prophet (SAWA)]: “Soon your Lord will give you [that with which] you will be pleased”[ Qur’an 93:5], ‘(This is) intercession, by Allah it is intercession, by Allah it is intercession.’
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 8, p. 57, no. 72; Mizan ul Hikmah, page No. 479
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ في قولهِ تعالى: « لا يَمْلِكُونَ الشَّفاعَةَ إلّا مَنِ اتَّخَذَ عِندَ الرَّحمنِ عَهْدا» ـ: إلّا مَن اُذِنَ لَهُ بِوَلايَةِ أميرِ المؤمنينَ والأئمَّةِ مِن بَعدِهِ فهُو العَهدُ عندَ اللّه‏ِ.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) said with regards to Allah’s verse in the Qur’an: "No one will have the power to intercede [with Allah], except for him who has taken a covenant with the All-beneficent", ‘[This means] except for him who has been allowed intercession through his acceptance of the guardianship of the Commander of the Faithful, Ali (AS) and the Imams after him, as this is the covenant with Allah.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, p. 36, no. 9; Mizan ul Hikmah, page No. 479
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): رَجُلانِ لا تَنالُهُما شَفاعَتي: صاحِبُ سُلطانٍ عَسُوفٌ غَشُومٌ ، وغالٍ في الدِّينِ مارِقٌ.
Two types of people will not be included in my intercession: the tyrannical and iniquitous ruler and the heretical extremist in matters of religion.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Khisal, p. 63, no. 93; Mizan ul Hikmah, page No. 479
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أمّا شَفاعَتِي ففي أصحابِ الكبائرِ ما خَلا أهلَ الشِّركِ والظُّلمِ.
My intercession is intended for those who have committed grave sins [from among the Muslims], except for those guilty of polytheism and injustice to others.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Khisal, p. 355, no. 36; Mizan ul Hikmah, page No. 479
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لا يَنالُ شَفاعَتي مَنِ استَخَفَّ بِصلاتِهِ ، ولا يَرِدُ عَلَيَّ الحَوضَ لا واللّه‏ِ.
He who does not take his daily prayers seriously will neither benefit from my intercession nor meet me at the Heavenly Pool [of Kawthar], no by Allah
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Mahasin, v. 1, p. 159, no. 323; Mizan ul Hikmah, page No. 479
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن لم يُؤمِنْ بِشَفاعَتِي فلا أنالَهُ اللّه‏ُ شَفاعَتِي .
My intercession on behalf of one who does not believe in my intercession will not be accepted by Allah.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Uyoun Akhbar al-Reza (AS), v. 1, p. 136, no. 35; Mizan ul Hikmah, page No. 480
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لَمّا أمَرَ بِاجتِماعِ قَرابَتِهِ حَولَهُ وقد حَضَرَتهُ الوَفاةُ ـ: إنَّ شَفاعَتَنا لَن تَنالَ مُستَخِفّاً بِالصَّلاةِ.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.), when he asked for his relatives to be gathered around him as his death approached, said to them, ‘Verily our intercession will not avail one who takes his prayer lightly.'
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Mahasin, v. 1, p. 159, no. 225; Mizan ul Hikmah, page No. 480
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لَو أنَّ المَلائكَةَ المُقَرَّبِينَ والأنبياءَ المُرسَلِينَ شَفَعُوا في ناصِبٍ ما شُفِّعُوا .
Even if the most favoured angels and all the prophets were to intercede for a Nasibi*, their intercession would not be accepted.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Mahasin, p. 294, no. 587; Mizan ul Hikmah, page No. 480
الإمام الباقرِ (عَلَيهِ الّسَلامُ) ـ وقد قالَ لَهُ أبو أيمنَ: ياأباجعفرٍ، تَغُرُّونَ الناسَ وتَقولونَ: شَفاعَةُ محمّدٍ، شَفاعَةُ محمّدٍ! فَغَضِبَ (عَلَيهِ الّسَلامُ) حتّى تَرَبَّدَ وَجهُهُ ـ: وَيحَكَ يا أبا أيمَنَ ! أغَرَّكَ إن عَفَّ بَطْنُكَ وفَرجُكَ ؟! أما لَو قد رَأيتَ أفزاعَ القِيامَةِ لقدِ احتَجتَ إلى شَفاعَةِ محمّدٍ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ، وَيلَكَ فَهل يَشفَعُ إلّا لِمَن وَجَبَت لَهُ النارُ ؟! ثُمَّ قالَ: ما مِن أحَدٍ مِنَ الأوَّلِينَ والآخِرِينَ إلّا وهُو مُحتاجٌ إلى شَفاعَةِ محمّدٍ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) يَومَ القِيامَةِ .
A man called Abu Ayman once came to Imam al-Baqir (AS) saying, ‘O Abu Ja`afar, you delude people by saying, ‘Muhammad’s intercession [will help you], Muhammad’s intercession!’ At this, the Imam (AS) got so angry that his face was glowering, and said, ‘Woe betide you Abu Ayman! If your belly and your private parts keep you away from sin, does that mean they delude you? You would only have to see the atrocities of the Day of Resurrection to need Muhammad (SAWA)’s intercession. Woe unto you! In any case, do you think that he will only intercede for those whose punishment in the Fire is obligatory?!’ Then he continued, saying, ‘Every single person, from the first to the last, will need the intercession of Muhammad (SAWA) on the Day of Resurrection.’
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 8, p. 38, no. 16; Mizan ul Hikmah, page No. 480
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ثلاثةٌ يَشفَعُونَ إلى اللّه‏ِ عَزَّوجلَّ فَيُشَفَّعُونَ: الأنبياءُ ، ثُمّ العُلَماءُ ، ثُمّ الشُّهَداءُ.
Three types of people have the right to intercede with Allah, and their intercession will be accepted: the prophets, then the scholars, and then the martyrs.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Khisal, p. 156, no. 197; Mizan ul Hikmah, page No. 481
الإمامُ الصّادقُ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الشَّفاعَةُ لِلأنْبِياءِ والأوصِياءِ والمُؤمِنِينَ والمَلائكةِ.
[The right of] Intercession belongs to the prophets, their vicegerents, the believers and the angels.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 8, p. 58, no. 75; Mizan ul Hikmah, page No. 481
الإمامُ الصّادقُ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الشُّفَعاءُ خَمسَةٌ: القُرآنُ ، والرَّحِمُ ، والأمانَةُ ، ونَبِيُّكُم ، وأهلُ بَيتِ نَبِيِّكُم.
There are five intercessors: the Qur’an, consanguinity, immunity, your Prophet, and your Prophet’s household.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, p. 43, no. 39; Mizan ul Hikmah, page No. 481
الإمامُ الصّادقُ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لا شَفيعَ أنجَحُ مِنَ التَّوبَةِ.
There is no intercessor more effective than repentance.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, p. 58, no. 75; Mizan ul Hikmah, page No. 481
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): شافِعُ الخَلقِ العَمَلُ بِالحَقِّ ولُزومُ الصِّدقِ .
The intercessor for all of creation is action according to what is right and adherence to the truth.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5789; Mizan ul Hikmah, page No. 481
رسولُ اللّه (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الأئمّةُ مِن وُلْدِ الحُسينِ عليه‏السلام ، مَن أطاعَهُم فَقَد أطاعَ اللّه‏َ، ومَن عَصاهُم فقد عَصَى اللّه‏َ عز و جل ، هُم العُروَةُ الوُثقى ، وهُمُ الوَسيلَهُ إلى اللّه عز و جل .
The Imams from the progeny of al-Husayn (AS) are such that whoever obeys them has obeyed Allah, and whoever disobeys them has disobeyed Allah. They are the Firm Rope [to Allah], and they are the means of recourse to Allah.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Uyoun Akhbar al-Reza (AS), v. 2, p. 58, no. 217; Mizan ul Hikmah, page No. 482
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنّ أقرَبَكُم مِنّي غَداً وأوجَبَكُم عَلَيَّ شَفاعَةً: أصدَقُكُم لِساناً ، وأدّاكُم لِلأمانَةِ ، وأحسَنُكُم خُلُقاً ، وأقرَبُكُم مِنَ الناسِ .
Verily the closest from among you to me tomorrow [in the Hereafter], and the most eligible of you for my intercession are those who are the most truthful from amongst you, the most conscientious at returning a trust placed in their care, the most good-natured, and the ones who have close ties with people.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Saduq, p. 411, no. 5; Mizan ul Hikmah, page No. 482
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): في المؤمنينَ مَن يَشفَعُ مِثلَ رَبِيعَةَ ومُضَرَ ، وأقَلُّ المُؤمنينَ شَفاعَةً مَن يَشفَعُ لِثَلاثِينَ إنساناً .
There are people from among the believers who have the right to intercession like Rabi`aa and Musar. A believer has the right to intercede on behalf of at least thirty people.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 8, p. 58, no. 75; Mizan ul Hikmah, page No. 482
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): يَشفَعُ الرَّجُلُ في القَبيلَةِ ، ويَشفَعُ الرَّجُلُ لاِءهلِ البَيتِ ، ويَشفَعُ الرجُلُ لِلرَّجُلَينِ على قَدرِ عَمَلِهِ ، فذلكَ المَقامُ المَحمودُ.
A man may intercede on behalf of his tribe, or for his family, or even just for two other people, depending on the extent of his deeds, for that is the Glorious Station.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, p. 43, no. 41; Mizan ul Hikmah, page No. 482
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): احذَرُوا كُلَّ مُسكِرٍ ، فإنَّ كُلَّ مُسكِرٍ حَرامٌ.
Every intoxicant is prohibited.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 6, p. 409, no. 9; Mizan ul Hikmah, page No. 484
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): ما أسكَرَ كَثيرُهُ فَقَلِيلُهُ حَرامٌ.
Whatever substance intoxicates when consumed in large amounts is prohibited even in small amounts.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 79, p. 131, no. 20; Mizan ul Hikmah, page No. 484
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ـ لعبد اللّه‏ بن‏مسعود ـ: يابنَ مسعودٍ، اِحذَر سُكرَ الخَطيئةِ ؛ فإنَّ لِلخَطيئةِ سُكراً كَسُكرِ الشَّرابِ ، بل هِي أشَدُّ سُكراً مِنهُ ، يقولُ اللّه‏ُ تعالى: «صُمٌّ بُكْمٌ عُمْيٌ فهُم لايَرْجِعُونَ».
O Ibn Mas`aud, be wary of the intoxication brought about by sin, for verily the sin intoxicates just as much as alcohol if not more. Allah, most High, says, "Deaf, dumb and blind, they do not apply reason" [ Qur'an 2:171].
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Makarim al- Akhlaq, v. 2, p. 352, no. 266; Mizan ul Hikmah, page No. 485
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): السُّكرُ أربَعُ سَكراتٍ: سُكرُ الشَّرابِ ، وسُكرُ المالِ ، وسُكرُ النَّومِ ، وسُكرُ المُلكِ .
There are four types of intoxication: the intoxication induced by drink, the intoxication induced by wealth, the intoxication of sleep, and the intoxication induced by power.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 10, p. 114, no. 1; Mizan ul Hikmah, page No. 485
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): يَنبَغِي للعاقِلِ أن يَحتَرِسَ مِن سُكرِ المالِ ، وسُكرِ القُدرَةِ ، وسُكرِ العِلمِ ، وسُكرِ المَدحِ ، وسُكرِ الشَّبابِ ، فإنَّ لِكُلِّ ذلكَ رِياحاً خَبيثةً تَسلُبُ العَقلَ وتَستَخِفُّ الوَقارَ .
The man of reason must be on his guard against the intoxication of wealth, of power, of knowledge, of praise and of youth, for all of these have offensive vapours about them that strip away one's reason and carry away one's dignity.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10948; Mizan ul Hikmah, page No. 485
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): سُكرُ الغَفلَةِ والغُرورِ أبعَدُ إفاقَةً مِن سُكرِ الخُمُورِ .
The intoxication of heedlessness and arrogance take longer to regain 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. 485
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : اعلَموا أنّهُ لَيس مِن شيءٍ إلّا ويَكادُ صاحِبُهُ يَشبَعُ مِنهُ ويَمَلُّه إلّا الحياةَ ؛ فإنّهُ لا يَجِدُ في المَوتِ راحةً.
Know that man gets satiated and wearied with everything except life, because he does not find any comfort in death.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 133; Mizan ul Hikmah, page No. 563
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : طَعْمُ الماءِ الحياةُ
The flavour of water is life.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tuhaf al-`Uqoul, no. 370; Mizan ul Hikmah, page No. 563
الإمامُ العسكريُّ (عَلَيهِ الّسَلامُ) : خَيرٌ مِن الحياةِ ما إذا فَقَدْتَهُ أبْغَضْتَ الحياةَ ، وشَرٌّ مِن المَوتِ ما إذا نَزَلَ بِكَ أحْبَبتَ المَوتَ.
Better than life is that thing which if you lose it you become disgusted with life, and worse than death is that thing which if it comes to you makes you love death.
Imām Hasan al-‘Askarī (a.s.)
Tuhaf al-`Uqoul, no. 489; Mizan ul Hikmah, page No. 563
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : لا حياةَ إلّا بالدِّينِ ، ولا مَوتَ إلّا بجُحودِ اليَقينِ.
There is no life except through religion, and there is no death except through denial of the certain truth.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Kitab al-Irshad, v. 1, p. 297; Mizan ul Hikmah, page No. 564
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : التّوحيدُ حياةُ النّفْسِ.
Monotheism is the life of the soul.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 540; Mizan ul Hikmah, page No. 564
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنَّ عُمرَكَ عَدَدُ أنفاسِكَ ، وعَلَيها رَقيبٌ يُحصيها.
Verily your lifespan is the total number of your breaths, and there is a watcher over them counting them.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3434; Mizan ul Hikmah, page No. 564
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنَّهُ لَن يَستَقبِلَ أحَدُكُم يَوما مِن عُمرِهِ إلّا بِفِراقِ آخَرَ مِن أجَلِهِ.
Verily nobody will receive a single extra day to his lifespan except that another day will be taken from him from his end
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tanbih al-Khawatir, v. 2, p. 218; Mizan ul Hikmah, page No. 564
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): كُنْ عَلى عُمرِكَ أشَحَّ مِنكَ عَلى دِرهَمِكَ ودينارِكَ.
Be even more niggardly with your life than with your dirham and your dinar [i.e. your money].
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Makarim al- Akhlaq, v. 2, p. 364, no. 2661; Mizan ul Hikmah, page No. 564
الإمامُ عليٌّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ العُمرَ مَحدودٌ لَن يَتَجاوَزَ أحَدٌ ماقُدِّرَ لَهُ، فبادِروا قَبلَ نَفاذِ الأجَلِ .
Verily lifespan is fixed and no one will surpass that which has been allotted to him, so rush to make the most of it before time runs out.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
A`alam al-Din, p. 336, no. 12; Mizan ul Hikmah, page No. 564
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ماضي يَومِكَ فائتٌ ، وآتيهِ مُتَّهَمٌ ، ووَقتُكَ مُغتَنَمٌ .
Your yesterday has passed on, your tomorrow is uncertain, and your today is to be taken advantage of.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9840; Mizan ul Hikmah, page No. 565
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ما أسرَعَ السّاعاتِ فِي اليَومِ ، وأسرَعَ الأيّامَ فِي الشَّهرِ ، وأسرَعَ الشُّهورَ فِي السَّنَةِ ، وأسرَعَ السّنينَ (السَّنَةَ) فِي العُمرِ!
How fast the hours in a day go by, and how fast the days in a month, and how fast the months in a year, and how fast the years in a lifetime!
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 188; Mizan ul Hikmah, page No. 565
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أيُّها النّاسُ! الآنَ الآنَ مِن قَبلِ النَّدَمِ ، ومِن قَبلِ «أن تَقولَ نَفسٌ يا حَسرَتى عَلى ما فَرَّطتُ في جَنبِ اللّه‏ِ».
O people! [take advantage of] Now! Now before regret sets in, and before “anyone should say, ‘Alas for my negligence in the vicinage of Allah!”[ Qur’ an 3956].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tanbih al-Khawatir, v. 2, p. 89; Mizan ul Hikmah, page No. 565
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): رَحِمَ اللّه‏ُ امرَأً عَلِمَ أنَّ نَفَسَهُ خُطاهُ إلى أجَلِهِ ، فبادَرَ عَمَلَهُ وقَصَّرَ أمَلَهُ.
Allah has mercy on the man who knows that his breaths are but his steps towards his end, so he hastens to perform good deeds and cuts short his high hopes.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5214; Mizan ul Hikmah, page No. 565
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اِحذَروا ضَياعَ الأعمارِ فيما لا يَبقى لَكُم ، فَفائتُها لا يَعودُ .
Be cautious of wasting away your lives in that which will not last for you, for whatever has passed of them never returns.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2618; Mizan ul Hikmah, page No. 565
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنَّ عُمرَكَ مَهرُ سَعادَتِكَ إن أنفَدتَهُ في طاعَةِ رَبِّكَ .
Verily your lifetime is the ransom for your eternal prosperity if you spend it in the obedience of your Lord.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3429; Mizan ul Hikmah, page No. 565
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): العُمرُ الّذي أعذَرَ اللّه‏ُ فيهِ إلَى ابنِ آدَمَ سِتّونَ سَنَةً .
The age up to which Allah accepts the excuse of His servants for certain things is sixty years.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 326; Mizan ul Hikmah, page No. 566
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): فيالَها حَسرَةً عَلى كُلِّ ذي غَفلَةٍ أن يَكونَ عُمُرُهُ عَلَيهِ حُجَّةً ، وأن تُؤَدِّيَهُ أيّامُهُ إلَى الشِّقوَةِ !
So alas for every negligent one that his age be a proof against him, and that the days of his life should lead him to perdition!
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, Sermon 64; Mizan ul Hikmah, page No. 566
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): إذا أتَت عَلَى العَبدِ أربَعونَ سَنَةً قيلَ لَهُ: خُذْ حِذرَكَ ؛ فإنَّكَ غَيرُ مَعذورٍ ، ولَيسَ ابنُ أربَعينَ سَنَةً أحَقَّ بِالعُذرِ مِنِ ابنِ عِشرينَ سَنَةً.
When a man reaches forty years of age, it is said to him, ‘Be on your guard, for now you have no excuse’ , and the forty-year old man is no longer as worthy of being excused as the twenty-year old man.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Khisal, p. 545, no. 24; Mizan ul Hikmah, page No. 566
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أكثِرْ مِنَ الطَّهورِ يَزِدِ اللّه‏ُ في عُمرِكَ.
Remain mostly in the state of purity and Allah will increase your lifespan.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Mufid, p. 60, no. 5; Mizan ul Hikmah, page No. 566
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن سَرَّهُ أن يُبسَطَ لَهُ في رِزقِهِ ويُنسَأَ لَهُ في أجَلِهِ فَلْيَصِلْ رَحِمَهُ
Whoever would like his sustenance to be amplified and his destined end to be postponed should maintain relations with his kin.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Khisal, p. 32, no. 112; Mizan ul Hikmah, page No. 567
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن أرادَ البَقاءَ ـ ولا بَقاءَ ـ فَلْيُباكِرِ الغَداءَ ، وَليُجَوِّدِ الحِذاءَ ، وَليُخَفِّفِ الرِّداءَ ، وَلْيُقِلَّ غُشْيانَ النِّساءِ.
He who wishes to remain alive – though there is no remaining forever – should eat his lunch early, wear good shoes, dress in light clothing, and lessen his sexual intercourse with women.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Uyoun Akhbar al-Reza (AS), v. 2, p. 38, no. 112; Mizan ul Hikmah, page No. 567
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): مُروا شيعَتَنا بِزِيارَةِ قَبرِ الحُسَينِ بنِ عَلِيٍّ (عَلَيهِ الّسَلامُ) ؛ فإنَّ إتيانَهُ يَزيدُ فِي الرِّزقِ ، ويَمُدُّ فِي العُمرِ ، ويَدفَعُ مَدافِعَ السُّوءِ.
Command our shi`aa to visit the grave of al-Husayn b. Ali (AS), for verily going there increases sustenance, extends one’s life, and repels evil forces.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 101, p. 4, no. 12; Mizan ul Hikmah, page No. 567
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن حَسُنَت نِيَّتُهُ زِيدَ في عُمرِهِ.
He who has good intentions is given an increase in lifespan.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 69, p. 408, no. 117; Mizan ul Hikmah, page No. 567
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن حَسُنَ بِرُّهُ بِأهلِ بَيتِهِ زِيدَ في عُمرِهِ
He who excels in his good treatment of his family is given an increase in his lifespan.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Amali al-Tusi, p. 245, no. 425; Mizan ul Hikmah, page No. 567
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إن أحبَبتَ أن يَزيدَ اللّه‏ُ في عُمرِكَ فسُرَّ أبَوَيكَ .
If you would like Allah to increase your lifespan then please your parents.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Zuhd li al-Husayn b. Sa`aid, p. 33, no. 87; Mizan ul Hikmah, page No. 567
فاطمةُ الزَّهراءُ (عَلَيهَا الّسَلامُ) ـ فِي المُناجاةِ ـ: اللّهُمَّ بِعِلمِكَ الغَيبَ ، وقُدرَتِكَ عَلَى الخَلقِ ، أحيِني ما عَلِمتَ الحَياةَ خَيراً لي، وتَوَفَّني إذا كانَتِ الوَفاةُ خَيراً لي.
O Allah, by Your knowledge of the unseen, and Your power over creation, keep me alive so long as You know that life is good for me, and cause me to die when death is good for me.
Hazrat Fātimah az-Zahrā (s.a.)
Bihar al-Anwar, v. 94, p. 225, no. 1; Mizan ul Hikmah, page No. 568
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ) ـ مِن دُعائهِ في مَكارِمِ الأخلاقِ ـ: وعَمِّرْني ما كانَ عُمري بِذْلَةً في طاعَتِكَ ، فإذا كانَ عُمري مَرتَعاً لِلشَّيطانِ فَاقبِضْني إلَيكَ.
And let me live so long as my life is spent in Your obedience, but when my life becomes a breeding ground for Satan, then take me to You.
Imām `Alī ibn Husayn (a.s.)
al-Sahifa al-Sajjadiyya, p. 82, Supplication 20; Mizan ul Hikmah, page No. 568
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): تَأمَّلِ الآنَ يا مُفَضَّلُ ما سُتِرَ عَنِ الإنسانِ عِلمُهُ مِن مُدَّةِ حَياتِهِ ؛ فإنَّهُ لَو عَرَفَ مِقدارَ عُمرِهِ وكانَ قَصيرَ العُمرِ لَم يَتَهنَّأْ بِالعَيشِ مَعَ تَرَقُّبِ المَوتِ وتَوَقُّعِهِ لِوَقتٍ قَد عَرَفَهُ ، بَل كانَ يَكونُ بِمَنزِلَةِ مَن قَد فَنى مالُهُ أو قارَبَ الفَناءَ ، فقَدِ استَشعَرَ الفَقرَ والوَجَلَ مِن فَناءِ مالِهِ وخَوفِ الفَقرِ ، عَلى أنَّ الّذي يَدخُلُ عَلَى الإنسانِ مِن فَناءِ العُمرِ أعظَمُ مِمّا يَدخُلُ عَلَيهِ مِن فَناءِ المالِ ، لأِنَّ مَن يَقِلُّ مالُه يَأمَلُ أن يَستَخلِفَ مِنهُ فيَسكُنُ إلى ذلكَ ، ومَن أيقَنَ بِفَناءِ العُمرِ استَحكَمَ عَلَيهِ اليَأسُ ، وإن كانَ طَويلَ العُمرِ ثُمَّ عَرَفَ ذلكَ وَثِقَ بِالبَقاءِ ، وَانهَمَكَ فِي اللَّذّاتِ والمَعاصي ، وعَمِلَ عَلى أ نَّهُ يَبلُغُ مِن ذلكَ شَهوَتَهُ ثُمَّ يَتوبُ في آخِرِ عُمرِهِ ... فإن قُلتَ: وها هُوَ الآنَ قَد سُتِرَ عَنهُ مِقدارُ حَياتِه وصارَ يَتَرَقَّبُ المَوتَ ، في كُلِّ ساعَةٍ يُقارِفُ الفَواحِشَ ويَنتَهِكُ المَحارِمَ ! قُلنا: إنَّ وَجهَ التَّدبيرِ في هذا البابِ هُوَ الّذي جَرى عَلَيهِ الأمرُ فيهِ ، فإن كانَ الإنسانُ مَعَ ذلكَ لا يَرعَوي ولا يَنصَرِفُ عَنِ المَساوئِ فإنَّما ذلكَ مِن مَرَحِهِ ومِن قَساوَةِ قَلبِهِ ، لا مِن خَطَأٍ فِي التَّدبيرِ.
Contemplate now O Mufadhal about the fact that man’ s lifespan has been kept concealed from his knowledge; for verily if he was to know the span of his life, and if it were short, he would never take pleasure in living, knowing his approaching death and always in anticipation of the time that he knows. In fact, he would be like someone whose wealth has perished or is close to perishing, so he feels a sense of poverty and terror at the thought of losing his wealth and a fear of poverty, even though that feeling which the man who knows that he is going to lose his life is much more intense, for the one whose wealth is diminishing still continues to hope that some of it will remain enabling him to live off that, whereas he who is certain of the loss of his life is taken over by despair. And if instead his lifespan was to be long, and he knew this, he would be certain of staying alive and would therefore become absorbed in vain pleasures and sins, and would act to gratify his desires intending to repent at the end of his life… And if you retort by saying that right now, even though his lifespan is concealed from him and he is approaching death, he still yields to vile sins and commits forbidden acts, we would reply that the way this matter has been decreed is exactly how it is at the moment, and if man, in spite of that [i.e. his ignorance of his death] does not desist from and shun sins then that is because of his own heedless merriment and the hardness of his heart, and not because of a mistake in divine planning!
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 3, p. 83; Mizan ul Hikmah, page No. 569
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أهنَى العَيشِ اطّراحُ الكُلَفِ.
The most wholesome lifestyle is achieved through throwing out unnecessary expenses.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2964; Mizan ul Hikmah, page No. 569
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أطيَبُ العَيشِ القَناعَةُ.
The most pleasant [type] of life is [a life of] contentment
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2918; Mizan ul Hikmah, page No. 569
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أنعَمُ النّاسِ عَيشا مَن مَنَحَهُ اللّه‏ُ سُبحانَهُ القَناعَةَ، وأصلَحَ لَهُ زَوجَهُ
The man with the most comfortable lifestyle is he whom Allah, Glory be to Him, has granted contentment and to whom he has given a virtuous wife.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3295; Mizan ul Hikmah, page No. 569
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لا عَيشَ أهنَأُ مِن حُسنِ الخُلقِ.
There is no lifestyle more wholesome than [living] good-naturedly.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Ellal al-Shara’ie, p. 560, no. 1; Mizan ul Hikmah, page No. 569
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): ثَلاثَةٌ تُكَدِّرُ العَيشَ: السُّلطانُ الجائرُ، والجارُ السَّوءُ، والمَرأةُ البَذِيَّةُ.
Three things spoil one’s lifestyle an oppressive ruler, a bad neighbour, and a loathsome wife.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tuhaf al-`Uqoul, no. 320; Mizan ul Hikmah, page No. 570
الخصال الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): خَمسُ خِصالٍ مَن فَقَدَ واحِدَةً مِنهُنَّ لَم يَزَلْ ناقِصَ العَيشِ زائلَ العَقلِ مَشغولَ القَلبِ، فأوَّلُها: صِحَّةُ البَدَنِ، والثّانِيَةُ: الأمنُ، والثّالِثَةُ: السَّعَةُ في الرِّزقِ، والرّابِعَةُ: الأنيسُ المُوافِقُ ـ [ قال الراوي :] قُلتُ: وما الأنيسُ المُوافِقُ ؟ قالَ: الزَّوجَةُ الصّالِحَةُ، والوَلَدُ الصّالِحُ، والخَليطُ الصّالِحُ ـ والخامِسَةُ: وهِيَ تَجمَعُ هذِه الخِصالَ: الدَّعَةُ .
There are five things which if one where to lose just one of them it would render his life incomplete, his intellect short-lived, and his heart preoccupied. The first of these is health of the body; the second is security; the third is ample sustenance; the fourth is a compatible companion. [The narrator says], ‘I asked, ‘What is a compatible companion’ to which he replied, ‘The virtuous wife, the virtuous son and the virtuous friend. And the fifth one, which sums up these four things, is mild-temperedness.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Khisal, p. 284, no. 34; Mizan ul Hikmah, page No. 570
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ وقد سألَهُ عبدُ اللّه‏ِ بنُ سِنانٍ : الملائكةُ أفضلُ أمْ بَنو آدمَ ؟ ـ : قالَ أميرُ المؤمنينَ عليُّ بنُ أبي طالبٍ (عَلَيهِ الّسَلامُ) : إنّ اللّه‏َ عزّ وجلّ ركّبَ في الملائكةِ عقلاً بلا شَهوةٍ ، وركّبَ في البهائمِ شَهوةً بلا عقلٍ، وركّبَ في بني آدمَ كِلْتَيْهما ، فمَنْ غلَبَ عقلُهُ شهوتَهُ فَهُو خيرٌ مِن الملائكةِ ، ومَن غلَبتْ شَهوتُهُ عقلَهُ فهُو شَرٌّ مِن البهائمِ.
Imam al-Sadiq (AS), when 'Abdullah b. Sinan asked him, ‘Is man better or the angels?’, replied, ‘The Commander of the Faithful (AS) said, ‘Allah, the Exalted, gave the angels intellect without desire, He gave the beasts desire without intellect, and He gave both to the sons of Adam. So a man whose intellect prevails over his desire is better than the angels whilst a man whose desire prevails over his intellect is worse that the beasts.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 60, p. 299, no. 5; Mizan ul Hikmah, page No. 587
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : بتقوَى اللّه‏ِ اُمِرْتُم ، وللإحسانِ والطّاعةِ خُلِقْتُم.
You were ordered to fear Allah and you were created for obedience and good deeds.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 3, no. 108; Mizan ul Hikmah, page No. 587
الإمام الصّادق (عَلَيهِ الّسَلامُ) : خَرجَ الحسينُ بنُ عَليٍ على أصحابِهِ فَقالَ : أيّها النّاسُ ، إنّ اللّه‏َ ـ عزّ وجلّ ذِكْرُهُ ـ ما خَلقَ العِبادَ إلّا لِيَعرِفوهُ ، فإذا عَرفُوهُ عَبَدوهُ ، فإذا عَبَدوهُ اسْتَغنَوا بعِبادتِهِ عن عبادةِ ما سِواهُ . فقالَ لَه رجلٌ : يابنَ رسولِ اللّه‏ِ ، بأبي أنتَ واُمّي فما معرفةُ اللّه‏ِ؟ قالَ : معرفةُ أهلِ كلِّ زمانٍ إمامَهُمُ الّذي يَجبُ علَيهِم طاعتُهُ.
O People! Allah, exalted be His remembrance, has only created people so that they might know Him; and when they know Him they worship Him; and when they worship Him they become needless of worshipping others by His worship.’ A man asked him, ‘O son of the Prophet! May my parents be your ransom, what is meant by knowing Allah?’ He replied, ‘It is that the people of each era must know their ImÁm, to whom obedience 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. 588
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ في جَوابِ زِنديقٍ سألَهُ : فَلِأيِّ عِلّةٍ خَلقَ الخَلقَ وهُو غيرُ مُحتاجٍ إليهِم ولا مُضْطرٍّ إلى خَلْقِهِم ، ولا يَليقُ بهِ التَّعَبُّثُ بِنا ؟ ـ : خلَقَهُم لإظهارِ حِكمتِهِ ، وإنْفاذِ علمِهِ ، وإمْضاءِ تَدبيرِهِ.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.), when an atheist asked him, ‘For what purpose did He create humanity if He had no need for them and neither was he compelled to create them, and nor would it be proper for Him to create us in vain?’, replied, ‘He created them to reveal [to them] His wisdom, to execute His knowledge, and to carry out His plan.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 10, p. 167, no. 2; Mizan ul Hikmah, page No. 588
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ في قولهِ تعالى : «ولا يَزالونَ مُختلفينَ * إلّا مَن رَحِمَ ربُّكَ ولذلكَ خَلَقهم» ـ: خَلقَهُم لِيَفعَلوا ما يَسْتَوجِبونَ بهِ رَحمتَه فيَرْحَمَهُم.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)regarding the verse, but they continue to differ, except those on whom your Lord has mercy —and that is why He created them”, ‘He created them so that they may perform that which will render them deserving of the mercy of Allah, so that He may confer his mercy upon them.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Nur al-Thaqalayn, v. 2, p. 404, no. 250; Mizan ul Hikmah, page No. 588
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مِسكينٌ ابنُ آدمَ ! مَكْتومُ الأجَلِ ، مَكْنونُ العِلَلِ ، مَحْفوظُ العَملِ ، تُؤْلِمُهُ البَقَّةُ ، وتَقتُلُهُ الشَّرْقَةُ ، وتُنْتِنُهُ العَرْقَةُ.
Pitiable is the son of Adam! His death is hidden [from him], his illnesses are invisible, and his actions are recorded. A mosquito causes him pain, a gasp can kill him, and a little sweat makes him stink.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 20, p. 62; Mizan ul Hikmah, page No. 588
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : المرءُ بأصغَرَيْهِ : بقلبِهِ ولسانِهِ ، إنْ قاتَلَ قاتَلَ بجَنانٍ ، وإن نَطقَ نَطقَ ببَيانٍ.
Man [‘s worth] is measured according to his two little organs – his heart and his tongue – so that when he fights, he should do so with a firm heart, and when he speaks, he should do so with eloquence.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2089; Mizan ul Hikmah, page No. 589
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) مِن كتابٍ لَهُ إلى الحارثِ الهَمْدانِيّ: إيّاكَ ومَقاعِدَ الأسواقِ ؛ فإنّها مَحاضِرُ الشيطانِ ومَعارِيضُ الفِتَنِ
Beware of sitting in the marketplaces for they are the meeting places of Satan and the targets of mischief.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 69; Mizan ul Hikmah, page No. 591
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): شَرُّ بِقاعِ الأرضِ الأسواقُ ، وهُو مَيدانُ إبليسَ ، يَغدُو بِرايَتِهِ ، ويَضَعُ كُرسِيَّهُ ، ويَبُثُّ ذُرِّيَّتَهُ ، فَبَينَ مُطَفِّفٍ في قَفيزٍ ، أو طائشٍ في ميزانٍ ، أو سارِقٍ في ذِراعٍ ، أو كاذِبٍ في سِلعَتِهِ ، فيقولُ: علَيكُم بِرَجُلٍ ماتَ أبوهُ وأبُوكُم حَيٌّ ، فلا يَزالُ مع أوَّلِ مَن يَدخُلُ وآخِرِ مَن يَرجِعُ.
The most evil of places on earth are the marketplaces, for it is Satan's domain where he unfurls his flag first in the morning, takes up his seat and gives free rein to his offspring, from a vendor niggardly with his measure, to one who is reckless with his scale, to one who thieves off metres [from cloth], or to one who lies about his wares – to all he says, 'Take advantage of this man whose father has probably died [and has left him with an inheritance and no responsibility] whilst your own father is still alive.’ And he continues to do this from the first one to enter therein to the last one to leave.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 84, p. 11, no. 87; Mizan ul Hikmah, page No. 591
بحار الأنوار عن أبي سعيد: كانَ عَلِيٌّ (عَلَيهِ الّسَلامُ) يَأتِي السُّوقَ فيقولُ: يا أهلَ السُّوقِ اِتَّقُوا اللّه‏َ ، وإيّاكُم والحَلفَ فإنّهُ يُنَفِّقُ السِّلعَةَ ، ويَمحَقُ البَرَكَةَ ، وإنَّ التاجِرَ فاجِرٌ إلّا مَن أخَذَ الحَقَّ وأعطاهُ ، السَّلامُ علَيكُم . ثُمَّ يَمكُثُ الأيّامَ ثُمّ يَأتي فَيقولُ مِثلَ مَقالَتِهِ.
Abu Sa`aid narrated that Imam Ali (AS) used to come to the market and exhort, 'O market traders, fear Allah and beware of making false oaths, for though it may sell your goods, it eradicates all benediction thereof. The trader [by nature] is corrupt, except those who take only their right, and give back the right due, and upon you be peace.’ Then a few days would pass, and he would come there again and exhort them as he did before. And when he would arrive, people would say, 'Here comes the big-bellied man', to which he would reply, 'The bottom of it may be food, but the top is knowledge.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 103, p. 102, no. 44; Mizan ul Hikmah, page No. 592
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن أحَبَّ أن يَلقَى اللّه‏َ طاهِراً مُطَهَّراً فَلْيَلْقَهُ بزَوجَةٍ.
Whoever wants to meet Allah pure and immaculate should meet him accompanied by a wife.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 103, p. 220, no. 18; Mizan ul Hikmah, page No. 592
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ما بُنِيَ في الإسلامِ بِناءٌ أحَبَّ إلى اللّه‏ِ عزّوجلّ ، وأعَزَّ مِنَ التَّزويجِ
There is no institution in Islam more beloved and dearer to Allah than marriage.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, p. 222, no. 40; Mizan ul Hikmah, page No. 592
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): النِّكاحُ سُنَّتِي ، فَمَن رَغِبَ عَن سُنَّتي فَلَيسَ مِنّي .
Marriage is my practice, so whoever rejects my practice is not from me.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, p. 220, no. 23; Mizan ul Hikmah, page No. 593
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ما مِن شابٍّ تَزَوَّجَ في حَداثَةِ سِنِّهِ إلّا عَجَّ شَيطانُهُ: يا وَيْلَهُ ، يا وَيْلَهُ ! عَصَمَ مِنّي ثُلُثَي دِينِهِ ، فَلْيَتَّقِ اللّه‏َ العَبدُ في الثُّلُثِ الباقِي.
When any young person gets married at the prime of his youth, his inner Satan cries out in rage, 'Woe unto him! Woe unto him! Two thirds of his faith have now been secured against me, and he has only to be careful of his duty to Allah in the remaining third.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, p. 221, no. 34; Mizan ul Hikmah, page No. 593
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): المُتَزَوِّجُ النائمُ أفضَلُ عِندَ اللّه‏ِ مِنَ الصائمِ القائمِ العَزَبِ.
A married person sleeping is better in the sight of Allah than an unmarried person spending his night in fast and prayer.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 103, p. 221, no. 25; Mizan ul Hikmah, page No. 593
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): اِتَّخِذُوا الأهلَ؛ فإنّه أرْزَقُ لَكُم.
Take up a wife for verily that will bring about an increase in your sustenance.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, p. 217, no. 1; Mizan ul Hikmah, page No. 593
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): زَوِّجُوا أياماكُم ، فَإنَّ اللّه‏َ يُحسِنُ لَهُم في أخلاقِهِم ، ويُوَسِّعُ لَهُم في أرزاقِهِم ، ويَزِيدُهُم في مُرُوّاتِهِم .
Marry those who are single among you for verily Allah will develop their moral traits [through marriage], He will increase their sustenance for them, and will enhance their integrity and gallantry.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar,p. 222, no. 38; Mizan ul Hikmah, page No. 593
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): رَكعَتانِ يُصَلّيهِما مُتَزَوِّجٌ أفضَلُ مِن سَبعينَ رَكعَةً يُصَلِّيها غيرُ مُتَزَوِّجٍ .
A two-unit prayer performed by a married person is better than seventy units performed by an unmarried person.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, p. 219, no. 15; Mizan ul Hikmah, page No. 594
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): شِرارُ مَوتاكُمُ العُزّابُ .
The worst ones from among your dead are the single people.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, p. 221, no. 34; Mizan ul Hikmah, page No. 594
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن زَوَّجَ أعزَبا كانَ مِمَّن يَنظُرُ اللّه‏ُ عزّوجلّ إلَيهِ يَومَ القِيامَةِ
He who arranges for a single person to get married will be amongst those whom Allah will regard [with mercy] on the Day of Resurrection.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 5, p. 331, no. 2; Mizan ul Hikmah, page No. 594
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): ثلاثةٌ يَستَظِلُّونَ بِظِلِّ عَرشِ اللّه‏ِ يَومَ لا ظِلَّ إلّا ظِلُّهُ: رَجُلٌ زَوَّجَ أخاهُ المسلمَ ، أو أخدَمَهُ ، أو كَتَمَ لَهُ سِرّاً.
There are three types of people who will be shaded by Allah's Throne on the Day when no shade will avail apart from it: the one who arranged the marriage of a fellow Muslim brother, or served him in some way, or concealed his Muslim brother's faults [from others].
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Khisal, p. 141, no. 162; Mizan ul Hikmah, page No. 594
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): نَزَلَ جَبرئيلُ على النبِيّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) فقالَ: يا محمّدُ ، إنّ رَبَّكَ يُقرِئُكَ السلامَ ، ويقولُ: إنّ الأبكارَ مِنَ النساءِ بمَنزِلَةِ الثَّمَرِ على الشَّجَرِ، فإذا أينَعَ الثَّمرُ فلا دَواءَ لَهُ إلّا اجتِناؤهُ وإلّا أفسَدَتْهُ الشَّمسُ ، وغَيَّرَتْهُ الرِّيحُ ، وإنّ الأبكارَ إذا أدرَكنَ ما تُدرِكُ النساءُ فلا دَواءَ لَهُنَ‏إلّا البُعُولُ، وإلّا لَم يُؤمَنْ علَيهِنَّ الفِتنَةُ، فَصَعِدَ رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) المِنبَرَ فَجَمَعَ الناسَ ثُمّ أعلَمَهُم ما أمَرَ اللّه‏ُ عزّوجلّ بِهِ.
The archangel Gabriel descended to the Prophet (SAWA) and told him, 'O Muhammad, verily your Lord extends salutations on you and says, 'Verily the virgins from among your women are as fruits on a tree, which when they ripen must be plucked otherwise the sun rots them and the wind alters them. So when young women reach marriageable age, they have no other recourse apart from husbands, otherwise they will not be safe from corruption.’ The Prophet (SAWA) then climbed the pulpit, gathered the people and informed them of what Allah had commanded him.’
Imām Alī ibn Mūsā al-Rezā (a.s.)
Bihar al-Anwar, v. 16, p. 223, no. 22; Mizan ul Hikmah, page No. 595
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن تَزَوَّجَ امرَأةً لا يَتَزَوَّجُها إلّا لِجَمالِها لَم يَرَ فيها ما يُحِبُّ ، ومَن تَزَوَّجَها لِمالِها لا يَتَزَوَّجُها إلّا وَكَلَهُ اللّه‏ُ إلَيهِ ، فعلَيكُم بذاتِ الدِّينِ.
He who marries a woman solely for her beauty will not find anything he likes in her, he who marries her for her wealth will be deprived of it as soon as he marries her, so look to marry women of faith.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 103, p. 235, no. 19; Mizan ul Hikmah, page No. 595
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إذا جاءَكُم مَن تَرضَونَ دِينَهُ وأمانَتَهُ يَخطُبُ (إلَيكُم) فَزَوِّجُوهُ ، إن لا تَفعَلُوهُ تَكُن فِتنَةٌ في الأرضِ وفَسادٌ كبيرٌ.
When someone comes to you with a proposal and you are well-pleased with his faith and his integrity then accept him in marriage, for if you do not, discord and corruption will prevail in the land.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 103, p. 372, no. 3; Mizan ul Hikmah, page No. 595
الإمامُ الحسنُ (عَلَيهِ الّسَلامُ) ـ لرجل جاءَ إلَيهِ يَستَشِيرُهُ في تَزويجِ ابنَتِهِ ـ: زَوِّجْها مِن رَجُلٍ تَقِيٍّ ، فإنّهُ إن أحَبَّها أكرَمَها وإن أبغَضَها لَم يَظلِمْها .
Imam al-Hasan (AS) said to man who came to ask his advice about getting his daughter married, 'Marry her to a pious man, for if he loves her he will honour her, and if he comes to dislike her, at least he will not be unjust towards her.’
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.)
Makarim al- Akhlaq, v. 1, p. 446, no. 1534; Mizan ul Hikmah, page No. 596
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أفضَلُ نِساءِ اُمَّتِي أصبَحُهُنَّ وَجهاً وأقَلُّهُنَّ مَهراً.
The best women of my community are those that have the prettiest faces and the smallest dowries.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 103, p. 237, no. 25; Mizan ul Hikmah, page No. 596
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): أمّا شُؤمُ المَرأةِ فكَثرَةُ مَهرِها وعُقوقُ زَوجِها.
The bane of a woman is her excessive dowry and her disrespect of her husband.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Ma`ani al-Akhbar, p. 152, no. 1; Mizan ul Hikmah, page No. 596
رسولَ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إيّاكُم وخَضْراءَ الدِّمَنِ ، قيلَ: يا رسولَ اللّه‏ِ، وما خَضراءُ الدِّمَنِ ؟ قالَ: المَرأةُ الحَسناءُ في مَنبِتِ السُّوءِ.
Beware of the verdure growing in manure.’ When asked what verdure growing in manure was, he replied, 'It is the beautiful woman that comes from an evil environment.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 103, p. 232, no. 10; Mizan ul Hikmah, page No. 597
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إيّاكُم وتَزَوُّجَ الحَمْقاءِ، فإنَّ صُحبَتَها ضَياعٌ ووُلْدَها ضِباعٌ .
Beware of marrying a stupid girl for her company is a waste and her offspring are [like] hyenas.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, p. 237, no. 35; Mizan ul Hikmah, page No. 597
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ويلٌ لاِمرَأةٍ أغضَبَتْ زَوجَها ، وطُوبى لاِمرَأةٍ رَضِيَ عنها زَوجُها .
Woe unto the woman who angers her husband, and blessed is the woman whose husband is pleased with her.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 103,p. 246, no. 24; Mizan ul Hikmah, page No. 597
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لَو أمَرتُ أحَدا أن يَسجُدَ لِأَحَدٍ لَأَمَرتُ المرأةَ أن تَسجُدَ لِزَوجِها.
If I was in a position to command anyone to prostrate in front of anyone else, I would command the woman to prostrate in front of her husband.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 5, p. 508, no. 6; Mizan ul Hikmah, page No. 597
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ما زالَ‏ جَبرَئيلُ يُوصِينِي بالمرأةِ حتّى ظَنَنتُ أ نَّهُ لا يَنبَغِي طَلاقُها إلّا مِن فاحِشَةٍ مُبَيِّنَةٍ.
The archangel Gabriel continues to bring down so much advice with regard to the [treatment of the] woman that I think she must never be divorced unless she has committed adultery.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 103, p. 253, no. 58; Mizan ul Hikmah, page No. 598
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): حَقُّ المرأةِ على زَوجِها أن يَسُدَّ جَوعَتَها، وأن يَستُرَ عَورَتَها ، ولا يُقَبِّحَ لَها وَجها.
The right of a woman on her husband is that he feeds her, clothes her, and does not cause her to lose face [by insulting her or chiding her].
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, p. 254, no. 60; Mizan ul Hikmah, page No. 598
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): قَولُ الرَّجُلِ للمرأةِ: «إنّي اُحِبُّكِ» لا يَذهَبُ مِن قَلبِها أبداً.
A man's telling his wife 'I love you' never leaves her heart.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 5, p. 569, no. 59; Mizan ul Hikmah, page No. 598
رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أيُّما امرَأةٍ خَدَمَتْ زَوجَها سَبعَةَ أيّامٍ ، غَلَّقَ اللّه‏ُ عَنها سَبعةَ أبوابِ النارِ وفَتَحَ لَها ثمانِيَةَ أبوابِ الجَنَّةِ تَدخُلُ مِن أينَما شاءَتْ. وقالَ (عَلَيهِ الّسَلامُ): ما مِنِ امرَأةٍ تَسقِي زَوجَها شَربَةَ ماءٍ إلّا كانَ خَيراً لَها مِن سَنةٍ صِيامِ نَهارِها وقِيامِ لَيلِها
Whichever woman serves her husband for seven days, Allah locks seven doors of Hell to her and opens eight doors of Paradise instead whereof she may enter as she pleases.’ He also said, 'A woman's quenching of her husband's thirst with a glass of water is better for her than a whole year spent fasting during the day and praying at night.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Irshad al-Qulub, p. 175; Mizan ul Hikmah, page No. 598
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): سَألَتْ اُمُّ سَلَمَةَ رسولَ اللّه‏ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) عن فَضلِ النساءِ في خِدمَةِ أزواجِهِنَّ ، فقال: أيُّما امرَأةٍ رَفَعَتْ مِن بَيتِ زَوجِها شيئا مِن مَوضِعٍ إلى مَوضِعٍ تُرِيدُ بهِ صَلاحاً إلّا نَظَرَ اللّه‏ُ إلَيها ، ومَن نَظَرَ اللّه‏ُ إلَيهِ لَم يُعَذِّبْهُ.
Imam al-Sadiq (AS) narrated that Umm Salama [the Prophet's wife] asked the Prophet (SAWA) about the status of women when being of service to their husbands, so he (SAWA) replied, 'Any woman who so much as moves something from one place to another in her husband's house with the intention of improving it is regarded with mercy by Allah, and whoever Allah regards [with mercy] He does not punish.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 103, p. 251, no. 49; Mizan ul Hikmah, page No. 599
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): جِهادُ المَرأةِ حُسنُ التَّبَعُّلِ .
The sacred war (jihad) of a woman is to be of excellent service to her husband.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Kafi, v. 5, p. 507, no. 4; Mizan ul Hikmah, page No. 599
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): جُلوسُ المَرءِ عندَ عِيالِهِ أحَبُّ إلى اللّه‏ِ تعالى مِنِ اعتِكافٍ في مَسجِدِي هذا.
A man's sitting beside his family is more beloved in the sight of Allah than his spending the night in worship in this mosque of mine
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 2, p. 122; Mizan ul Hikmah, page No. 599
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ الرَّجُلَ لَيُؤجَرُ في رَفعِ اللُّقمَةِ إلى فِي امرَأتِهِ.
Verily the man who lifts a morsel of food to his wife's mouth is well rewarded
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Mahajjat al-Baydha, v. 3, p. 70; Mizan ul Hikmah, page No. 599
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن كانَ لَهُ امرَأةٌ تُؤذِيهِ لَم يَقبَلِ اللّه‏ُ صلاتَها ولا حَسَنَةً مِن عَمَلِها حتّى تُعِينَهُ وتُرضِيَهُ وإن صامَتِ الدَّهرَ ... وعلى الرَّجُلِ مِثلُ ذلكَ الوِزْرِ والعَذابِ إذا كانَ لَها مُؤذِياً ظالِماً.
If a man has a wife who mistreats him, Allah does not accept her daily prayer, nor any other good deed she performs, even if she was to fast all her life, until and unless she relieves him and pleases him…and the husband will bear the same burden and punishment if he mistreats or oppresses his wife
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Wasael al-Shi`aah, v. 14, p. 116, no. 1; Mizan ul Hikmah, page No. 599
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنّي لاَءتَعَجَّبُ مِمَّن يَضرِبُ امرَأتَهُ وهُو بِالضَّربِ أولى مِنها!
I am truly astonished at the man who beats his wife when he is more deserving of the beating than her!
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Jami`a al-Akhbar, p. 447, no. 1259; Mizan ul Hikmah, page No. 600
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَلعونةٌ مَلعونةٌ امرأةٌ تُؤذِي زَوجَها وتُغِمُّهُ ، وسَعيدةٌ سَعِيدةٌ امرأةٌ تُكرِمُ زَوجَها ولا تُؤذِيهِ وتُطِيعُهُ في جَميعِ أحوالِهِ .
Cursed! Cursed indeed is the woman who troubles and distresses her husband; and blessed! Blessed indeed is the woman who honours her husband, does not trouble him and obeys him in all matters
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 103, p. 253, no. 55; Mizan ul Hikmah, page No. 600
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن صَبَرَ عَلى سُوءِ خُلُقِ امرَأتِهِ واحتَسَبَهُ ، أعطاهُ اللّه‏ُ تعالى بكُلِّ يَومٍ ولَيلةٍ يَصبِرُ علَيها مِنَ الثَّوابِ ما أعطى أيُّوبَ (عَلَيهِ الّسَلامُ) عَلى بَلائهِ ، وكانَ علَيها مِنَ الوِزْرِ في كُلِّ يَومٍ ولَيلةٍ مِثلُ رَمْلٍ عالِجٍ.
Whoever patiently tolerates and puts up with his wife's bad character [for the sake of Allah], for every day and night of his endurance Allah will grant him the same reward as that granted to Prophet Job (AS) for enduring his afflictions, and for every day and night of her evildoing she will bear a burden as heavy as the sandhills of Arabia.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, p. 339, no. 1; Mizan ul Hikmah, page No. 600
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن صَبَرَتْ عَلى سُوءِ خُلُقِ زَوجِها أعطاها مِثلَ (ثَوابِ) آسِيَةَ بنتِ مُزاحِمٍ
She who patiently tolerates her husband's bad character will be rewarded equivalent to the reward granted to Asiya bint MuzaIim [Pharaoh's wife].
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 103, p. 247, no. 30; Mizan ul Hikmah, page No. 600
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مِن سَعادَةِ المَرءِ الزوجَةُ الصالِحَةُ.
A virtuous wife is part of a man's prosperity
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 5, p. 327, no. 4; Mizan ul Hikmah, page No. 601
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): شَرُّ الأشياءِ المَرأةُ السَّوءِ.
The most evil of all things is the evil wife
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 103, p. 240, no. 52; Mizan ul Hikmah, page No. 601
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): أغلَبُ الأعداءِ للمؤمِنِ زَوجَةُ السُّوءِ .
The believer's worst enemy is an evil wife.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Faqih, v. 3, p. 390, no. 4370; Mizan ul Hikmah, page No. 601
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): كانَ مِن دعاءِ رسولِ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أعُوذُ بِكَ مِنِ امرَأةٍ تُشَيِّبُني قَبلَ مَشِيبِي.
One of the Prophet's supplications was as follows: I seek refuge in You from a wife who causes me to age before my time
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 5, p. 326, no. 3; Mizan ul Hikmah, page No. 601
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اِتَّقُوا شرارَ النساءِ وكُونُوا مِن خِيارِهِنَّ عَلى حَذَرٍ ، إن أمَرنَكُم بالمَعروفِ فَخالِفُوهُنَّ كَي لا يَطمَعْنَ مِنكُم في المُنكَرِ .
Be on your guard against evil women and be wary of even the best of them – if they enjoin you to do good, go against them and do the opposite so that they abandon all hope of your obeying them in doing evil
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 103, p. 224, no. 4; Mizan ul Hikmah, page No. 602
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كُلُّ امرِئٍ تُدَبِّرُهُ امرَأةٌ فهُو مَلعونٌ .
Every man who is controlled by his wife is indeed cursed
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Kafi, v. 5, p. 518, no. 10; Mizan ul Hikmah, page No. 602
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن دَخَلَ السُّوقَ فاشتَرى تُحْفةً فَحَمَلَها إلى عِيالِهِ كانَ كَحامِلِ صَدَقَةٍ إلى قَومٍ مَحاوِيجَ ، ولْيَبدَأْ بِالْإناثِ قَبلَ الذُّكُورِ
He who goes to the market and buys a gift to take back to his family is as one who is taking charity to a group of needy people. He should begin [giving gifts] to the female members of his family before the males
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 104, p. 69, no. 2; Mizan ul Hikmah, page No. 602
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): إنَّ أرضاكُم عِندَ اللّه‏ِ أسبَغُكُم عَلى عِيالِهِ.
Verily the one whom Allah is most pleased with from among you is the one who is the most generous towards his dependents.
Imām `Alī ibn Husayn (a.s.)
Bihar al-Anwar, v. 78, p. 136, no. 13; Mizan ul Hikmah, page No. 602
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إذا دُعِيتُم إلى العُرُساتِ فَأبطِئُوا فإنّها تُذَكِّرُ الدنيا ،وإذا دُعِيتُم إلى الجَنائزِ فَأسرِعُوا فإنّها تُذَكِّرُ الآخِرَةَ.
When you are invited to weddings, take your time [in attending] for they incite remembrance of this world's pleasures, and when you are invited to funerals, hasten to attend for they incite remembrance of the Hereafter
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 103, p. 279, no. 2; Mizan ul Hikmah, page No. 602
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : لا تَحْلِفوا باللّه‏ِ صادِقينَ ولا كاذِبينَ ؛ فإنّهُ عزّوجلّ يقولُ : «ولا تَجْعَلوا اللّه‏َ عُرْضَةً لأيْمانِكُم».
‘Do not take oath by Allah whether you are truthful or lying, for verily He says “Do not make Allah an obstacle, through your oaths.”[
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 7, p. 434, no. 1; Mizan ul Hikmah, page No. 639
ثواب الأعمال :قالَ اللّه‏ُ عزّوجلّ : لا اُنيلُ رَحْمَتي مَن تَعرَّضَ للأيمانِ الكاذِبَةِ.
It is narrated in Thawab al-A`amal that Allah says, ‘I do not allow one who takes false oaths to obtain My mercy.
Allāh (s.w.t.)
Sawab al-A`amal, p. 261, no. 2; Mizan ul Hikmah, page No. 639
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : إيّاكُم واليَمينَ الفاجِرَةَ ؛ فإنَّها تَدَعُ الدِّيارَ بَلاقِعَ مِن أهلِها.
Beware of taking immoral oaths for verily they leave the houses empty of their tenants
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, p. 270, no. 3; Mizan ul Hikmah, page No. 639
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : مَن حَلفَ على يَمينٍ وهُو يَعلمُ أ نّهُ كاذِبٌ فقَد بارَزَ اللّه‏َ عزّوجلّ .
Whoever takes an oath knowing that he is lying, has surely waged war with Allah.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, p. 269, no. 1; Mizan ul Hikmah, page No. 639
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : اليَمينُ الصَّبرُ الكاذِبَةُ تُورِثُ العَقِبَ الفَقْرَ .
Lying under oath subsequently brings about poverty
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 104, p. 209, no. 19; Mizan ul Hikmah, page No. 639
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : أحْلِفوا الظّالِمَ إذا أرَدْتُم يَمينَهُ بأنّهُ بَريءٌ مِن حَولِ اللّه‏ِ وقُوَّتِهِ ، فإنَّهُ إذا حَلفَ بها كاذِبا عُوجِلَ العُقوبةَ ، وإذا حَلفَ باللّه‏ِ الّذي لا إلهَ إلّا هُو لَم يُعاجَلْ ؛ لأ نّهُ قد وَحّدَ اللّه‏َ تعالى
Commit a tyrant to oath whenever you want his oath in a way that it is devoid of [the mention of] the power and strength of Allah, for verily if he falsely takes oath by it, his chastisement will be hastened, and if he takes oath by Allah whom there is no god but He, it will not be hastened because he has professed the unity of Allah, the all-High.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 253; Mizan ul Hikmah, page No. 639
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّما سُمِّيَتِ الشُّبهَةُ شُبهَةً لأ نّها تُشبِهُ الحَقَّ ، فأمّا أولياءُ اللّه‏ِ فَضِياؤهُم فيها اليَقينُ ودَلِيلُهُم سَمتُ الهُدى ، وأمّا أعداءُ اللّه‏ِ فَدُعاؤهُم فيها الضَّلالُ ودَليلُهُمُ العَمى.
The obscure matter has been termed obscure for the very fact that it resembles [and therefore obscures] the truth. The friends of Allah take recourse in conviction as their light therein and the direction of the right path itself as their guide, whereas the enemies of Allah use it to call [others] to deviation and blind following is their guide therein.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 38; Mizan ul Hikmah, page No. 647
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اِحذَرُوا الشُّبهَةَ ؛ فإنّها وُضِعَت لِلفِتنَةِ.
Be on your guard against the obscure matter, for verily it has been set down in order to test [people].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Sa`ada, v. 2, p. 320; Mizan ul Hikmah, page No. 647
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): الوُقوفُ عِندَ الشُّبهَةِ خَيرٌ مِن الاِقتِحامِ في الهَلَكَةِ وتَركُكَ حديثاً لم تَروِه خيرٌ مِن رِوايَتِكَ حديثاً لَم تُحصِهِ.
Stopping in the face of an obscure matter is better than plunging headlong into disaster
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
A`alam al-Din, p. 301; Mizan ul Hikmah, page No. 647
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): أورَعُ الناسِ مَن وَقَفَ عِندَ الشُّبهَةِ.
The most pious of people is he who stops in the face of an obscure matter
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Khisal, p. 16, no. 56; Mizan ul Hikmah, page No. 647
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): دَعْ ما يَرِيبُكَ إلى ما لا يَرِيبُكَ ، فَمَن رَعى حَولَ الحِمى يُوشِكْ أن يَقَعَ فيهِ.
Leave that which fills you with doubts for that which does not, for the one who grazes around the fire risks falling into it.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 1, p. 52; Mizan ul Hikmah, page No. 647
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): حَلالٌ بَيِّنٌ ، وحَرامٌ بَيِّنٌ ، وشُبُهاتٌ بَينَ ذلكَ ، فَمَن تَرَكَ الشُّبُهاتِ نَجا مِنَ المُحَرَّماتِ ، ومَن أخَذَ بِالشُّبُهاتِ ارتَكَبَ المُحَرَّماتِ وهَلَكَ مِن حيثُ لا يَعلَمُ.
The lawful is evidently clear, and the unlawful is evidently clear, and obscurities fall between these two. He who abandons these obscurities is saved from the prohibited things, whereas one who delves into obscurities also ends up committing prohibited acts and falls into disaster whence he knows not
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 1, p. 68, no. 10; Mizan ul Hikmah, page No. 648
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الشَّيخُ شابٌّ على حُبِّ أنيسٍ، وطُولِ حَياةٍ ، وكَثرَةِ مالٍ.
The old man is a youth when it comes to his love for his intimate one, his long life and his Abundant wealth.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 174, no. 9; Mizan ul Hikmah, page No. 648
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) :المَشِيبُ رسولُ المَوتِ.
Gray hair is the herald of death.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1202; Mizan ul Hikmah, page No. 648
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كَفى بالشَّيبِ نَذِيراً.
Old age suffices as a warning.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 7019; Mizan ul Hikmah, page No. 648
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): وَقارُ الشَّيبِ أحَبُّ إلَيَّ مِن نَضارَةِ الشَّبابِ .
The dignified bearing that comes with old age is more beloved to me than the vigour of youth
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10099; Mizan ul Hikmah, page No. 648
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إذا شابَ العاقِلُ شَبَّ عَقلُهُ ، إذا شابَ الجاهِلُ شَبَّ جَهلُهُ .
When an intelligent man grows old, his intellect remains young [and sharp], and when the ignorant man grows old, his ignorance too remains young [and more reckless].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, nos. 4169-4170; Mizan ul Hikmah, page No. 648
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): أصبَحَ إبراهيمُ (عَلَيهِ الّسَلامُ) فَرَأى في لِحيَتِهِ شَيبا شَعرَةً بَيضاءَ ، فقالَ: الحَمدُ للّه‏ِِ رَبِّ العالَمينَ الذي بَلَّغَني هذَا المَبلَغَ ولَم أعصِ اللّه‏َ طَرفَةَ عَينٍ.
Prophet Abraham (AS) woke up one morning to find old age in the form of a white hair in his beard, and said, ‘Praise be to Allah, the Lord of the worlds, Who has brought me to this ripe age in which I have never yet disobeyed Him for even the blink of an eye.’
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Ellal al-Shara’ie, p. 104, no. 2; Mizan ul Hikmah, page No. 649
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): ما رَأيتُ شَيئاً أسرَعَ إلى شيءٍ مِن الشَّيبِ إلَى المؤمنِ ، وإنّهُ وَقارٌ للمؤمِنِ في الدنيا ، ونورُ ساطِعٌ يَومَ القِيامَةِ ، بهِ وَقَّرَ اللّه‏ُ تعالى خَليلَهُ إبراهيمَ (عَلَيهِ الّسَلامُ) ، فقالَ: ما هذا يا رَبِّ ؟ قالَ لَهُ: هذا وَقارٌ ، فقالَ: يا رَبِّ زِدني وَقاراً.
I have never seen anything catch up with something faster than old age catches up with a believer, for verily it is a source of dignity for the believer in this world and a brilliant light for him on the Day of Resurrection. Allah, most High, honoured Abraham (AS) with it [old age], who said, ‘What is this, my Lord?’ to which Allah replied, ‘This is dignity’, so Abraham said, ‘O my Lord, increase me in dignity then.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Amali al-Tusi, p. 699, no. 1492; Mizan ul Hikmah, page No. 649
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مِن إجلالِ اللّه‏ِ إجلالُ ذي الشَّيبَةِ المُسلمِ.
Venerating Allah includes venerating the old from among the Muslims
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 165, no. 1; Mizan ul Hikmah, page No. 649
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): عَظِّمُوا كِبارَكُم وصِلُوا أرحامَكُم .
Exalt the old ones from amongst you and maintain relations between your kin.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 165, no. 3; Mizan ul Hikmah, page No. 649
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): ليسَ مِنّا مَن لَم يُوَقِّرْ كبيرَنا ويَرحَمْ صَغِيرَنا .
One who neither honours our old nor has mercy on our young is not one of us
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p.165, no. 2; Mizan ul Hikmah, page No. 649
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الرَّأيُ مع الأناةِ ، وبِئسَ الظَّهيرُ الرأيُ الفَطيرُ.
The [valid] opinion comes from balanced judgment, whilst the impetuous and rash opinion is a vile foundation indeed.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 81, no. 76; Mizan ul Hikmah, page No. 651
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اِضرِبُوا بعضَ الرأيِ ببعضٍ يَتَوَلَّدْ مِنهُ الصَّوابُ.
Use some opinions to attack other opinions and the valid one will emerge thereof.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2567; Mizan ul Hikmah, page No. 652
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَنِ استَقبَلَ وُجوهَ الآراءِ عَرَفَ مَواقِعَ الخَطَأِ.
He who tackles all sides of an opinion will know where the pitfalls lie.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 173; Mizan ul Hikmah, page No. 652
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أفضَلُ الناسِ رَأْياً مَن لا يَستَغنِي عن رَأيِ مُشِيرٍ .
The man with the best opinion is he who does not write off the need for a second opinion from someone else
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3152; Mizan ul Hikmah, page No. 652
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَنِ استَبَدَّ برأيِهِ هَلَكَ ، ومَن شاوَرَ الرِّجالَ شارَكَها في عُقُولِها
He who obstinately holds his own opinion is ruined, and he who consults other people shares in their collective understanding.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 161; Mizan ul Hikmah, page No. 652
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ما اُعجِبَ برأيِهِ إلّا جاهِلٌ .
Only an ignorant person is proud of his own opinion.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9471; Mizan ul Hikmah, page No. 652
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): المُستَبِدُّ برأيِهِ مَوقوفٌ على مَداحِضِ الزَّلَلِ .
The one who adamantly holds his own opinion has based it on a shaky and erroneous argument.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 75, p. 105, no. 41; Mizan ul Hikmah, page No. 652
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): تَركُ الفُرَصِ غُصَصٌ.
Leaving opportunities brings regret
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 165, no. 2; Mizan ul Hikmah, page No. 653
الإمام عليٌّ (عَلَيهِ الّسَلامُ): الفُرصَةُ تَمُرُّ مَرَّ السَّحابِ، فانتَهِزُوا فُرَصَ الخَيرِ.
Opportunity passes away quickly the way clouds pass
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 21; Mizan ul Hikmah, page No. 653
الإمام عليٌّ (عَلَيهِ الّسَلامُ): الفُرصَةُ سَريعَةُ الفَوتِ، وبَطِيئَةُ العَودِ.
Opportunity is quick to pass on, and slow to come back
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2019; Mizan ul Hikmah, page No. 653
الإمام عليٌّ (عَلَيهِ الّسَلامُ): الفُرصَةُ غُنمٌ
Opportunity is a treasure
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 194; Mizan ul Hikmah, page No. 653
الإمام عليٌّ (عَلَيهِ الّسَلامُ): إضاعَةُ الفُرصَةِ غُصَّةٌ .
Losing an opportunity is distressful.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 118; Mizan ul Hikmah, page No. 653
الإمام عليٌّ (عَلَيهِ الّسَلامُ): الاُمورُ مَرهونَةٌ بأوقاتِها .
Matters are secured [depending] on their own time
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 77, p. 165, no. 2; Mizan ul Hikmah, page No. 653
الإمام عليٌّ (عَلَيهِ الّسَلامُ): مِن الخُرقِ المُعاجَلَةُ قبلَ الإمكانِ، والأناةُ بعدَ الفُرصَةِ .
Hastening before the possibility [of a matter] is clumsiness, as is delaying after an opportunity [arises].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 363; Mizan ul Hikmah, page No. 653
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَنِ انتَظَرَ بمُعاجَلَةِ الفُرصَةِ مُؤاجَلةَ الاستِقصاءِ سَلَبَتهُ الأيّامُ فُرصَتَهُ ؛ لأنّ مِن شَأنِ الأيّامِ السَّلبَ، وسَبيلُ الزَّمَنِ الفَوتُ.
Whoever tarries despite the fleeting opportunity, [lengthening] his investigation into the matter, the [passing] days will snatch away the opportunity, because it is the nature of days to snatch away [opportunities], just as it is the path of time to pass away.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 78, p. 268, no. 181; Mizan ul Hikmah, page No. 654
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): ما مِن قَبضٍ ولا بَسطٍ إلّا وللّه‏ِ فيهِ المَنُّ والابْتِلاءُ.
There is no tension or ease, unless it involves Allah’s favor and test.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Tawhid, p. 354, no. 1; Mizan ul Hikmah, page No. 654
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): ليسَ شيءٌ فيهِ قَبضٌ أو بَسطٌ مِمّا أمرَ اللّه‏ُ بهِ أو نهى عنهُ إلّا وفيهِ مِن اللّه‏ِ عزّ وجلّ ابْتِلاءٌ وقَضاءٌ
There is nothing that has tension or ease from all that Allah has commanded or prohibited except that it involves a test and a judgment from Allah, the Exalted
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Tawhid, p. 354, no. 3; Mizan ul Hikmah, page No. 654
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ألاَ إنّ اللّه‏َ تعالى قد كَشفَ الخَلقَ كَشْفةً، لا أنّه جَهِلَ ما أخْفَوهُ مِن مَصُونِ أسْرارِهِم ومَكْنونِ ضَمائرِهِم، ولكنْ لِيَبلُوَهُم أيُّهُم أحْسَنُ عَملاً، فيكونَ الثّوابُ جَزاءً والعِقابُ بَواءً.
Know that Allah, most Highig, uncovered the people, not because He was ignorant of their well-kept secrets and inner thoughts, but in order to test them [to see] which of them is best in conduct, so that reward becomes the prize and punishment becomes the penalty.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 9, p. 84; Mizan ul Hikmah, page No. 655
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كُلّما كانتِ البَلوى والاختبارُ أعظمَ كانتِ المَثُوبةُ والجَزاءُ أجْزَلَ، ألاَ تَرَونَ أنَّ اللّه‏ سبحانه اخْتَبرَ الأوَّلِينَ مِن لَدُنْ آدمَ صلواتُ اللّه‏ِ عليهِ إلى الآخِرينَ مِن هذاالعالَمِ بأحجارٍ لا تَضُرُّ ولا تَنفَعُ، ولا تُبصِرُ ولا تَسمَعُ، فجَعَلَها بَيتَهُ الحَرامَ الّذي جَعَلَهَ اللّه‏ُ للنّاسِ قِياماً ...؟! ولكنّ اللّه‏ يَخْتبِرُ عِبادَهُ بأنواعِ الشَّدائدِ، ويَتَعبّدُهُم بأنواعِ المَجاهِدِ، ويَبْتَليهِم بضُروبِ المَكارِهِ ؛ إخْراجاً للتَّكَبُّرِ مِن قلوبهِمْ، وإسْكاناً للتَّذَلُّلِ في نُفوسِهِم، ولِيَجْعلَ ذلكَ أبواباً فُتُحاً إلى فضلِهِ، وأسباباً ذُلُلاً لِعَفوِهِ.
The greater the ordeal and test, the greater the reward and recompense. Do you not see that Allah, the Praiseworthy, tested our precursors from the time of Adam, peace be upon him, to the last generations in this world, with [the creation of] stones that neither harm nor benefit, nor do they see or hear, and He made from them His sacred House, which He made a standing place for people?! But Allah tries His servants with various ordeals, and obligates them with various forms of struggle, and tests them with various dreads, in order to eradicate vanity from their hearts and instill humility in their souls and that this may open the doors to His favor and the feasible means to His forgiveness.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 13, p. 156; Mizan ul Hikmah, page No. 655
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لَتُبَلْبَلُنّ بَلْبَلةً، ولَتُغربَلُنّ غَرْبَلةً ،حتّى يعودَ أسفلُكُم أعلاكم، وأعلاكم أسفلَكُم، وليَسبقنّ سَبّاقونَ كانوا قَصَّروا، وليُقَصِّرَنَّ سبّاقونَ كانوا سَبَقوا.
Verily you will be put in tense perplexity and be finely filtered, until you are turned upside down; then certain people will surpass [others] after having lagged behind, while those who were ahead fall back
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 5, p. 218, no. 12; Mizan ul Hikmah, page No. 655
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا تَفرَحْ بالغَناءِ والرَّخاءِ، ولا تَغتمَّ بالفقرِ والبلاءِ؛ فإنّ الذَّهبَ يُجَرَّبُ بالنّارِ، والمؤمنُ يُجَرَّبُ بالبلاءِ
Do not rejoice at wealth and luxury, nor dread poverty and ordeal; for verily gold is tested by the fire and the believer is tested by an ordeal.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10394; Mizan ul Hikmah, page No. 656
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنَّ البلاءَ أسْرَعُ إلى المؤمنِ التّقيِّ مِن المَطرِ إلى قَرارِ الأرضِ.
Verily the ordeal is faster in descending upon a pious believer than rain to the bottom of the earth.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 67, p. 222, no. 29; Mizan ul Hikmah, page No. 656
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنّ أشدَّ النّاسِ بلاءً الأنبياءُ، ثُمّ الّذين يَلُونَهُم، ثُمّ الأمْثَلُ فالأمثلُ.
The prophets have the hardest ordeals from among people, then they scale down according to their piety.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 252, no. 1; Mizan ul Hikmah, page No. 656
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): وقد سُئلَ عنِ ابتلاءِ المؤمنِ بالجُذامِ والبَرَصِ وأشْباهِ هذا : وهلْ كُتِبَ البلاءُ إلاّ على المؤمنِ ؟
when he was asked about the believer’s trial with leprosy and similar diseases, said, ‘Were ordeals reserved for other than the believers?!
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 67, p. 221, no. 27; Mizan ul Hikmah, page No. 656
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أوْحى اللّه‏ُ تعالى إلى أيُّوبَ: هَل تَدري ما ذَنبُكَ إليَّ حينَ أصابَكَ البلاءُ؟ قالَ: لا . قالَ: إنّكَ دَخَلتَ على فِرْعَونَ فَداهَنْتَ في كَلِمتَينِ .
Allah, most High, revealed to Prophet Job [Prophet Job (AS) is known as AyyÙb in the Arabic tradition (ed.)], ‘Do you know what your sin against Me was that brought ordeals down upon you?’ He said, ‘No.’ He said, ‘You entered the court of the pharaoh and uttered two flattering words
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Da`awat, p. 123, no. 304; Mizan ul Hikmah, page No. 657
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ اللّه‏َ يُبغِضُ العِفْرِيَةَ النِّفْرِيَةَ الّذي لَم يُرْزَأْ في جِسمِهِ ولا مالِهِ .
Allah loathes the withdrawn wicked man, who never sustains any harm to his body or wealth.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 81, p. 174, no. 11; Mizan ul Hikmah, page No. 657
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): إنّي لأكرَهُ أنْ ‏يُعافى الرَّجُلُ في الدُّنيا ولا يُصيبَهُ شَيءٌ مِن المَصائبِ .
I hate for a man to be immune [to ordeals] in this world’s life and not suffer any affliction
Imām `Alī ibn Husayn (a.s.)
Bihar al-Anwar, v. 81, p. 176, no. 14; Mizan ul Hikmah, page No. 657
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ اللّه‏َ لَيُغذّي عَبدَهُ المؤمنَ بالبلاءِ كما تُغذِّي الوالِدَةُ ولَدَها باللَّبَنِ.
Allah feeds His believing servant with ordeals like a mother feeds her child milk.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 81, p. 195, no. 52; Mizan ul Hikmah, page No. 657
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إذا أرادَ اللّه‏ُ بقَومٍ خَيراً ابْتَلاهُم.
When Allah wants good for a people, he tries them
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Jami`a al-Akhbar, p. 310, no. 855; Mizan ul Hikmah, page No. 657
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ عزّ وجلّ لَيَتعاهَدُ المؤمنَ بالبلاءِ كما يَتعاهَدُ الرَّجُلُ أهلَهُ بالهَدِيّةِ مِن الغَيبةِ، ويَحْميهِ الدُّنيا كما يَحْمي الطّبيبُ المريضَ.
Allah, the Exalted, brings trial to the believer like a man brings his family a gift upon his return from a trip; and He denies him this world like a doctor puts a patient on diet
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 2, p. 255, no. 17; Mizan ul Hikmah, page No. 658
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): لَن تَكونوا مؤمنينَ حتّى تَعُدّوا البلاءَ نِعمَةً والرَّخاءَ مُصيبَةً، وذلكَ أنَّ الصَّبرَعِند البلاءِ أعظَمُ مِن الغَفلةِ عندَ الرَّخاءِ.
You will not be believers until you consider the ordeal as a bounty and ease as an affliction, for patience during an ordeal is greater than oblivion during ease
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Jami`a al-Akhbar, p. 313, no. 870; Mizan ul Hikmah, page No. 658
الإمامُ العسكريُّ (عَلَيهِ الّسَلامُ): ما مِن بَلِيّةٍ إلّا وللّه‏ِ فيها نِعمَةٌ تُحيطُ بِها .
Every single ordeal contains a favor from Allah that encompasses it
Imām Hasan al-‘Askarī (a.s.)
Bihar al-Anwar, v. 78, p. 373, no. 34; Mizan ul Hikmah, page No. 658
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ وقد خَرجَ للاسْتِسْقاءِ ـ: إنّ اللّه‏َيَبتَلي عِبادَهُ عندَ الأعمالِ السَّيِّئةِ بنَقْصِ الثَّمَراتِ وحَبْسِ البَرَكاتِ وإغْلاقِ خَزائنِ الخَيراتِ، لِيَتوبَ تائبٌ ويُقْلِعَ مُقْلِعٌ ويَتَذكَّرَ مُتَذكِّرٌ ويَزْدَجرَ مُزْدَجِرٌ.
said, when he set out to pray for rain, ‘Allah tries His servants when they commit evil deeds, with shortage of crops, disallowance of blessings and closing the treasury of bounties, so that a repenting man may repent, a man likely to quit may quit, a man likely to remember may remember, and a man likely to be deterred may be deterred
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 123; Mizan ul Hikmah, page No. 658
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): المؤمنُ لا يَمْضي علَيهِ أربَعونَ لَيلةً إلّا عَرَضَ لهُ أمرٌ يُحزِنُهُ يُذَكَّرُ بهِ.
No more than forty nights can pass on a believer without something that saddens him and causes him to remember [Allah’s admonition].
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 67, p. 211, no. 14; Mizan ul Hikmah, page No. 659
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إذا أرادَ اللّه‏ُ عزّ وجلّ بعبدٍ خيراً فأذْنبَ ذَنبا تَبِعَهُ بنِقمَةٍ ويُذكِّرُهُ الاسْتِغفارَ، وإذا أرادَ اللّه‏ُ عزّ وجلّ بعبدٍ شَرّاً فأذْنبَ ذَنباً تَبِعَهُ بنِعمَةٍ لِيُنْسِيَهُ الاسْتِغفارَ ويَتَمادى بهِ، وهُو قولُ اللّه‏ِ عزّ وجلّ: «سنَسْتدرِجُهُم من حيثُ لا يعلمونَ». بالنِّعَمِ عند المَعاصي.
When Allah wants good for a servant who commits a sin, He follows it with a punishment and reminds him to ask for forgiveness. But if Allah, wants bad for a servant who commits a sin, He follows it with a favor that makes him forget to ask for forgiveness and continue sinning. This is the meaning of Allah’s verse, “We will draw them imperceptibly [into ruin], whence they do not know”81: with favors whenever they sin.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, p. 229, no. 41; Mizan ul Hikmah, page No. 659
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الحَمدُ للّه‏ِ الّذي جَعلَ‏تَمْحيصَ ذُنوبِ شِيعتِنا في الدُّنيا بمِحْنتِهِم، لِتَسْلَمَ بِها طاعاتُهُم ويَسْتَحِقّوا علَيها ثَوابَها.
Praise be to Allah, Who offset the sins of our followers (shi`aa) through their hardships, so that their obedience remains immune through it and they become deserving of reward as a result of it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, p. 232, no. 48; Mizan ul Hikmah, page No. 659
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ما عاقَبَ اللّه‏ُ عَبداً مؤمناً في هذهِ الدُّنيا إلّا كانَ اللّه‏ُ أحْلَمَ وأمْجَدَ وأجْوَدَ وأكْرَمَ مِن أنْ‏يَعودَ في عِقابِهِ يومَ القيامةِ.
Whenever Allah punishes a believing servant in this world, [it is only because] He is too Clement, too Glorious, too Generous, and too Kind to requite him with punishment on the Day of Resurrection.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, p. 243, no. 82; Mizan ul Hikmah, page No. 660
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ تباركَ وتعالى إذا كانَ مِن أمْرِهِ أن يُكرِمَ عَبداً وله عِندَه‏ ذَنبٌ ابْتَلاهُ بالسُّقْمِ، فإنْ لَم يَفعَلْ فبِالحاجةِ، فإنْ لَم يَفعَلْ شَدَّدَ علَيه عندَ المَوتِ. وإذا كانَ مِن أمرِهِ أنْ يُهينَ عَبداً ولَه عندَهُ حَسَنةٌ أصَحَّ بَدنَهُ، فإنْ لم يفعلْ وسَّعَ علَيهِ في مَعيشتِهِ، فإنْ لَم يَفعلْ هَوّنَ علَيهِ المَوتَ .
When Allah, Blessed and most High, wants to honour a servant who has previously committed a sin, He tries him with illness, and if not with that then with need. And if not with that, then He makes his death difficult. But when He wants to humiliate a servant who has done some good previously, He makes his body healthy, or makes his sustenance abundant, or makes his death easy
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
A`alam al-Din, no. 433; Mizan ul Hikmah, page No. 660
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ وعندَه سديرٌ ـ: إنَّ اللّه ‏َإذا أحَبَّ عبداً غَتَّهُ بالبلاءِ غَتّاً، وإنّا وإيّاكُم يا سديرُ لَنُصبِحُ بهِ ونُمْسي
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) said, in the presence of Sadir, ‘When Allah loves a servant, He immerses him completely in ordeal. O SadÐr! We and you are in it day and night.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 253, no. 6; Mizan ul Hikmah, page No. 660
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إذا أحَبَّ اللّه‏ُ قَوماً أو أحبَّ عبداً صَبَّ علَيهِ البلاءَ صَبّا، فلا يَخرُجُ مِن غَمٍّ إلّا وقَعَ في غَمٍّ
When Allah loves a people, or a certain servant, He pours ordeals down heavily on him, so that whenever he exits from a [source of] anguish he falls into another
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 82, p. 148, no. 32; Mizan ul Hikmah, page No. 660
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): كُلَّما ازْدادَ العبدُ إيماناً ازْدادَ ضِيقاً في مَعيشَتِهِ.
The more faith a servant attains, the harder his life becomes.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Jami`a al-Akhbar, p. 314, no. 874; Mizan ul Hikmah, page No. 661
الإمامِ الباقر (عَلَيهِ الّسَلامُ): إنّما يَبتَلِى المُؤمِنُ فِي الدُّنيا عَلى قَدرِ دِينِهِ.
A man is tested according to the level of his love [for Allah].
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 67, p. 236, no. 54; Mizan ul Hikmah, page No. 661
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ في كتابِ عليٍّ (عَلَيهِ الّسَلامُ) ـ: إنّما يُبتلى المؤمنُ على قَدْرِ أعمالِهِ الحَسَنةِ، فمَن صَحَّ دينُهُ وحَسُنَ عملُهُ اشْتدَّ بلاؤهُ، وذلكَ أنَّ اللّه‏َ عزّ وجلّ لَم يَجعلِ الدُّنيا ثواباً لمؤمنٍ، ولا عُقوبةً لكافرٍ، ومَن سَخُفَ دِينُهُ وضَعُفَ عملُهُ قلَّ بلاؤهُ .
It is written in the Book of Ali, ‘The believer is tested according to the level of his good deeds, so whoever is sound of faith and good deeds, his ordeals are more intense. And that is because Allah, the Exalted, did not make this life a [source of] reward for a believer, nor a [source of] punishment for a disbeliever. However, he whose faith and deeds are weak, his ordeal is also little
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 67, p. 222, no. 29; Mizan ul Hikmah, page No. 661
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): مثَلُ المؤمنِ مثَلُ كِفَّتَيِ المِيزانِ: كلّما زِيدَ في إيمانِهِ زِيدَ في بلائِهِ، لِيَلْقى اللّه‏َ عزّ وجلّ ولا خَطيئةَ لَه .
A believer is like the two sides of a balance: the more faith he has the more ordeal he sustains, so that he meets Allah, the Exalted, without any sins
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Bihar al-Anwar, v. 67, p. 243, no. 82; Mizan ul Hikmah, page No. 661
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنّ في الجَنّةِ مَنزِلةً لا يَبلُغُها عبدٌ إلّا بالابْتِلاءِ في جَسدِهِ .
There is a rank in Paradise which no servant can reach except through suffering harm in his body.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 67, p. 212, no. 16; Mizan ul Hikmah, page No. 662
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنّه لَيكونُ لِلعبدِ مَنزِلةٌ عند اللّه ‏ِفما يَنالُها إلّا بإحْدى خَصْلتَينِ: إمّا بذَهابِ مالِهِ أو ببَلِيّةٍ في جَسدِهِ.
There is a rank that Allah reserves for the servant which he can only attain through one of two things: either the loss of his wealth or through affliction in his body
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 257, no. 23; Mizan ul Hikmah, page No. 662
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ فيما أوحى اللّه‏ُ تعالى إلى موسى (عَلَيهِ الّسَلامُ) ـ: ما خَلَقتُ خَلْقاً أحَبَّ إلَيَّ مِن عَبديَ المؤمنِ، فإنّي إنّما أبْتَلِيهِ لِمَا هُو خَيرٌ لَهُ، واُعافِيهِ لِما هُو خيرٌ لَهُ، وأزْوِي عَنهُ لِما هُو خَيرٌ لَهُ، وأنا أعلَمُ بما يَصلُحُ علَيهِ عبدي، فلْيَصْبِرْ على بلائي، ولْيَشكُرْ نَعْمائي، ولْيَرْضَ بقَضائي، أكتُبْهُ في الصِّدِّيقينَ عِندي.
Among what Allah, the Exalted, revealed to Prophet Moses: ‘I have not created anything as dear to Me as My believing servant, so when I try him, I do so for his own good, and I make him prosper for his own good, and I shield him for his own good. And I know best what improves My servant, so let him endure My trial and be thankful for My favors, and be content with My decree, and I will record him among the righteous
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 72, p. 331, no. 14; Mizan ul Hikmah, page No. 662
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مـا ابْتَلى اللّه‏ُ أحَـداً بمِثلِ الإمْلاءِ لَهُ.
Allah does not try anyone with anything as [severe as] respite [i.e. a false sense of security].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 73, p. 383, no. 8; Mizan ul Hikmah, page No. 663
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّ مِن البلاءِ الفاقةَ، وأشدُّمِن ذلكَ مَرضُ البَدنِ، وأشدُّ مِن ذلكَ مَرضُ القلبِ.
Poverty is part of the trial, and worse than that is the sickness of the body, and worse than that is the sickness of the heart.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Amali al-Tusi, p. 146, no. 240; Mizan ul Hikmah, page No. 663
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): ثلاثٌ مَنِ ابتُليَ بواحدةٍ مِنهُنَّ تَمنَّى الموتَ: فَقرٌ مُتَتابِعٌ، وحُرْمَةٌ فاضِحَةٌ، وعدُوٌّ غالِبٌ.
Whoever is plagued by one of three things wishes to die: continuous poverty, a disgraceful wife, and an overpowering enemy
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tuhaf al-`Uqoul, no. 318; Mizan ul Hikmah, page No. 663
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): عندَ تَناهِي البلاءِ يكونُ الفرَجُ.
Salvation comes at the peak of the ordeal
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 12, no. 70; Mizan ul Hikmah, page No. 663
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إذا اُضِيفَ البلاءُ إلى البلاءِ كانَ مِنَ البلاءِ عافيةً.
When an ordeal is added to another, relief will result from the ordeal
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tuhaf al-`Uqoul, no. 357; Mizan ul Hikmah, page No. 664
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): قُلْ عندَ كلِّ شِدّةٍ: «لا حَولَ‏ولا قُوّةَ إلّا باللّه‏ِ العليِّ العظيمِ» تُكْفَها.
During every hardship, say, ‘There is no power or strength save in Allah, the High and the Great’ (La Hawla wa La quwwata illa billah al- `Aliy al-`Adhim) and you will surmount it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, 77, p. 270, no. 1; Mizan ul Hikmah, page No. 664
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): رأيتُ أبي (عَلَيهِ الّسَلامُ) في المَنامِ‏ فقالَ: يا بُنَيَّ، إذا كُنتَ في شِدّةٍ فأكْثِرْ أنْ تقولَ: «يا رؤوفُ يا رحيمُ»، والّذي تَراهُ في المَنامِ كما تَراهُ في اليَقَظةِ .
I saw my father in a dream, saying, ‘Son, whenever you are in hardship, say abundantly, ‘O Kind! O Merciful!’ (Ya ra’ufu Ya rahim) Indeed, what you see in a dream is the same as what you see when you are awake.
Imām Alī ibn Mūsā al-Rezā (a.s.)
Muhj al-Da`awat, p. 333; Mizan ul Hikmah, page No. 664
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إذا رأيتُمْ أهلَ البلاءِ فاحمَدوا اللّه‏َ ولا تُسْمِعوهُم، فإنَّ ذلكَ يَحْزُنُهُم .
When you see people in ordeal, praise Allah without letting them hear you, lest it saddens them.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 71, p. 34, no. 18; Mizan ul Hikmah, page No. 664
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): تقولُ ثلاثَ مرّاتٍ، إذا نَظَرتَ إلى المُبتلى مِن غيرِ أنْ تُسمِعَهُ: الحمدُ للّه‏ِ الّذي عافاني مِمّا ابتلاكَ بهِ ولو شاءَ فعلَ. مَن قالَ ذلكَ لَم يُصِبْهُ ذلكَ البلاءُ أبداً.
When you see a man in ordeal, say three times, without letting him hear you: ‘Praise to Allah Who spared me what He tried you with, though He could have if He willed it so’. He said, ‘Whoever says this will never be afflicted with that ordeal
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar,v.71,p.34, no. 15; Mizan ul Hikmah, page No. 665
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنّ الرِيحَ الطَّيِّبَةَ تَشُدُّ القَلبَ وتَزِيدُ في الجِماعِ.
Verily the pleasant fragrance strengthens the heart and acts as an aphrodisiac
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 6, p. 510, no. 3; Mizan ul Hikmah, page No. 691
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن تَطَيَّبَ للّه‏ِِ جاءَ يَومَ القِيامَةِ ورِيحُهُ أطيَبُ مِنَ المِسكِ، ومَن تَطَيَّبَ لِغَيرِ اللّه‏ِ جاءَ يَومَ القِيامَةِ ورِيحُهُ أنتَنُ مِن الجِيفَةِ.
He who perfumes himself for Allah, most High, will be raised on the Day of Resurrection, smelling more fragrant than sweet musk, whereas he who perfumes himself for other than Allah will be raised on the Day of Resurrection smelling more putrid than a corpse.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Mahajjat al-Baydha, v. 8, p. 105; Mizan ul Hikmah, page No. 692
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الطِّيبُ نُشْرَةٌ.
Perfume is an amulet [on one’s person].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 400; Mizan ul Hikmah, page No. 692
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): العِطرُ مِن سُنَنِ المُرسَلِينَ .
Putting perfume is a practice of the messengers
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 6, p. 510, no. 2; Mizan ul Hikmah, page No. 692
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): كانَ رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) يُنفِقُ في الطِّيبِ أكثَرَ مِمّا يُنفِقُ في الطَّعامِ
The Prophet (SAWA) used to spend more on perfume than he did on food.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 6, p. 512, no. 18; Mizan ul Hikmah, page No. 692
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن تَطَيَّبَ أوَّلَ النهارِ لَم يَزَلْ عَقلُهُ مَعهُ إلى اللَّيلِ .
Whoever perfumes himself first thing in the morning has his intellect [working] with him till nightfall
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 6, p. 510, no. 7; Mizan ul Hikmah, page No. 692
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): لا يَنبَغِي للرَّجُلِ أن يَدَعَ الطِّيبَ في كُلِّ يَومٍ، فإن لَم يَقدِرْ علَيهِ فَيَومٌ ويَومٌ لا، فإن لَم يَقدِرْ ففي كُلِّ جُمُعَةٍ و لا يَدَعْ .
Man should not leave one day without perfuming himself, and if he is not able to do that, then he should perfume himself every other day, and if he cannot do that, then he should do so every Friday without fail
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Kafi, v. 6, no. 4; Mizan ul Hikmah, page No. 692
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): الطِّيبُ مِن أخلاقِ الأنبياءِ.
Putting perfume is a noble characteristic of the prophets.
Imām Alī ibn Mūsā al-Rezā (a.s.)
al-Kafi, v. 6, no. 1; Mizan ul Hikmah, page No. 693
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): طِيبُ النِّساءِ ما ظَهَرَ لَونُهُ وخَفِيَ رِيحُهُ، وطِيبُ الرِّجالِ ما ظَهَرَ رِيحُهُ وخَفِيَ لَونُهُ.
Perfumes suitable for women are those that have a visible colour and a subtle fragrance and perfumes suitable for men have a distinct fragrance and a transparent colour.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 6, p. 512, no. 17; Mizan ul Hikmah, page No. 693
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أيُّما امرأةٍ استَعطَرَتْ فَمَرَّت على قَومٍ لِيَجِدُوا مِن رِيحِها فهي زانِيَةٌ.
Any woman who perfumes herself and goes out among people intending for them to smell her fragrance is an adulteress
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sunan al-Nasa’i, v. 8, p. 153; Mizan ul Hikmah, page No. 693
تلا رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) هذه الآية يوماً: «وإنْ تَتَوَلَّوا يَسْتَبْدِلْ قَوْما غَيْرَكُمْ ثُمَّ لايَكُونوا أمْثالَكُمْ»قالوا: و مَن يستبدِل بِنا ؟ قال: فضربَ رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) على مَنكبِ سلمانَ ثمّ قالَ: هذا وقومُهُ.
and if you turn away He will replace you with another people, and they will not be like you”[ Bihar al-Anwar, v. 77 p. 165 no. 2], some people asked him (SAWA), ‘Who are those who will replace us?’ He replied, putting his hand on the shoulder of Salman, ‘This man and his people. By He who holds my soul in His Hand, if faith was hung from the stars, the men of Persia would take it.’
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tafsir al-Mizan, v. 18, p. 250; Mizan ul Hikmah, page No. 694
أنّ النبيّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) سُئلَ عن هذهِ الآيةِ: «يا أيُّها الّذينَ آمَنوا مَنْ يَرْتَدَّ مِنكُم عَن دِينِهِ فسَوفَ يَأتِي اللّه‏ُ بقَومٍ يُحِبُّهُم ويُحِبُّونَهُ...»فَضَربَ بيَده على عاتِقِ سلمانَ فقالَ ـ: هذا وذَوُوهُ ... لو كانَ الدِّينُ مُعَلّقاً بالثُّريّا لَتَناوَلَهُ رِجالٌ مِن أبناءِ فارِسَ.
O you who have faith! Should any of you desert his religion, Allah will soon bring a people whom He loves and who love Him”, said, patting the shoulder of Salman, ‘He and his people.’ He then said, ‘If religion was suspended from the stars, the men of Persia would take it
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Majma`a al-Bayan, v. 3 p. 321; Mizan ul Hikmah, page No. 694
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : أخوكَ دِينُكَ، فاحْتَطْ لدِينِكَ بم شِئتَ.
Your religion is your brother so take precaution with your religion however much you can
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Amali al-Tusi, p. 110, no. 1680; Mizan ul Hikmah, page No. 727
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : لَكَ أنْ تَنْظُرَ الحَزْمَ وتأخُذَ الحائطَةَ لدِينِكَ.
It is upon you to be resolute and precautious with your religion.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 2, p. 259, no. 9; Mizan ul Hikmah, page No. 727
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : خُذْ بالاحْتياطِ فيجَميعِ ما تَجِدُ إلَيهِ سبيلاً.
Be precautious with all things that you have the ability to carry out.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 2, p. 260, no. 11; Mizan ul Hikmah, page No. 727
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ في بيانِ بُطْلانِ الجَبرِ ـ :لَو كانَ كذلكَ لَبَطلَ الثَّوابُ والعِقابُ، والأمرُ والنَّهْيُ والزَّجْرُ، ولَسقَطَ معنى الوَعْدِ والوَعيدِ، ولَم تَكُنْ على مُسيءٍ لائمَةٌ، ولا لمُحسنٍ مَحْمَدةٌ، ولكانَ المُحسنُ أوْلى باللاّئمةِ مِن المُذنِبِ، والمُذنِبُ أولى بالإحسانِ مِن المُحسِنِ، تلكَ مَقالةُ عَبَدَةِ الأوثانِ وخُصَماءِ الرَّحمنِ.
If it were like this, the concepts of reward, punishment, command, and prohibition would be erroneous. The meaning of promise [of Paradise] and threat [of the Hellfire] would be futile, and there would be no blame for a wrongdoer, nor praise for the good-doer. Furthermore, the good-doer would be more blameworthy than the wrongdoer, and the latter would deserve more praise than the former. This [i.e. predestination] is the claim of the idolators and the foes of the Merciful
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 5, p. 13, no. 19; Mizan ul Hikmah, page No. 728
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): ما اسْتَطعتَ أنْ تَلومَ‏ العبدَ علَيهِ فهُو مِنهُ، وما لَم تَسْتَطِعْ أنْ ‏تَلومَ العَبدَ علَيهِ فهُو مِن فِعلِ اللّه‏ِ، يقولُ اللّه‏ُ تعالى للعبدِ: لِمَ عَصَيْتَ؟ لِمَ ‏فَسَقْتَ ؟ لِمَ شَرِبْتَ الخَمرَ؟ لِمَ زَنَيْتَ؟فهذا فعلُ العبدِ، ولا يقولُ لَه: لِمَ مَرِضْتَ؟ لِمَ قَصُرْتَ ؟ لِمَ ابْيَضَضْتَ ؟ لِمَ اسْوَدَدْتَ؟ لأنَّهُ مِن فِعلِ اللّه‏ِ تعالى.
Anything that you can blame a servant [of Allah] for is his own doing, and whatever you cannot blame him for is Allah’s doing. Allah, the Exalted, will ask the servant, ‘Why did you disobey [Me]? Why did you commit sins? Why did you drink wine? Why did you commit adultery?’ All of this is the the servant’s doing. But He will not ask him, ‘Why were you sick? Why were you short? Why were you white? Why were you black?’ because all of this is Allah’s doing
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 5, p. 59, no. 109; Mizan ul Hikmah, page No. 728
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): إنّ السَّيّئاتِ لا تَخْلو مِن إحدى ثلاثٍ: إمّا أنْ تكونَ مِن اللّه‏ِ ـ ولَيستْ مِنهُ ـ فلا يَنبغي للرَّبِّ أنْ يُعذّبَ العبدَ على ما لا يَرْتَكِبُ، وإمَّا أنْ تكونَ مِنهُ ومِن العبدِ ـ ولَيستْ كذلكَ ـ فلا يَنبغي للشَّريكِ القَوِيِّ أنْ يظلِمَ الشَّريكَ‏ الضَّعيفَ، وإمّا أنْ تكونَ مِن العبدِ ـ وهِي مِنهُ ـ فإنْ عَفا فبِكَرَمِهِ وجُودِهِ، وإنْ عاقَبَ فبِذَنبِ العبدِ وجَريرَتِهِ
Sins cannot be other than one of three cases: either they originate from Allah – which they do not – and in this case it would not be proper for the Lord to punish His servant for what he has not committed; or that they originate from Him and the servant together – which they do not – and in this case it would not be proper for the strong partner to wrong the weak partner; or that they originate from the servant – which they do – and in this case, if Allah forgives, it is due to His kindness and liberality, or if He punishes, it is as a result of the sin and crime of the servant
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Bihar al-Anwar, v. 78, p. 323, no. 23; Mizan ul Hikmah, page No. 728
التوحيد عن الإمامِ الباقرِ والإمامِ ‏الصّادقِ(: إنّ اللّه‏َ عزّ وجلّ أرحَمُ بخَلقِهِ مِن أنْ يُجْبِرَ خَلقَهُ على الذُّنوبِ ثُمّ يُعذِّبَهُم علَيها، واللّه‏ُ أعزُّ مِن أنْ يُريدَ أمراً فلا يكونَ . قالَ: فسُئلا(: هلْ بينَ الجَبرِ والقدَرِ مَنزلةٌ ثالثةٌ؟ قالا: نَعَمْ، أوسَعُ مِمّا بينَ السّماءِ والأرضِ.
Allah, the Exalted, is too merciful to coerce His servants to sin and then punish them for it. He is also too mighty to want something and it not be accomplished.’ Then they were asked whether there is a stance between free will and predestination, to which they replied, ‘Yes, [a stance] wider than the space between the earth and the sky.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Tawhid, p. 360, no. 3; Mizan ul Hikmah, page No. 728
التوحيد عن الإمامِ الباقرِ والإمامِ ‏الصّادقِ(: إنّ اللّه‏َ عزّ وجلّ أرحَمُ بخَلقِهِ مِن أنْ يُجْبِرَ خَلقَهُ على الذُّنوبِ ثُمّ يُعذِّبَهُم علَيها، واللّه‏ُ أعزُّ مِن أنْ يُريدَ أمراً فلا يكونَ . قالَ: فسُئلا(: هلْ بينَ الجَبرِ والقدَرِ مَنزلةٌ ثالثةٌ؟ قالا: نَعَمْ، أوسَعُ مِمّا بينَ السّماءِ والأرضِ.
Allah, the Exalted, is too merciful to coerce His servants to sin and then punish them for it. He is also too mighty to want something and it not be accomplished.’ Then they were asked whether there is a stance between free will and predestination, to which they replied, ‘Yes, [a stance] wider than the space between the earth and the sky
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Tawhid, p. 360, no. 3; Mizan ul Hikmah, page No. 729
بحار الأنوار عن المُفَضَّلِ عن الإمامِ‏الصّادقِ (عَلَيهِ الّسَلامُ): لا جَبرَ ولا تَفويضَ، ولكنْ أمرٌ بينَ أمرَينِ . قالَ: قلتُ: ما أمرٌ بينَ أمرَينِ ؟ قالَ: مَثَلُ ذلك مَثَلُ رجُلٍ رأيتَهُ على معصيةٍ فنَهَيْتَهُ فلَم يَنْتَهِ، فتَرَكتَهُ ففعلَ تلكَ المعصيةَ، فليسَ حَيثُ لَم يَقْبلْ مِنكَ فَتَركْتَهُ كُنتَ أنتَ الّذي أمَرتَهُ بالمعصيةِ.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) said, according to what Mufadhal b. `Umar narrated on his authority, ‘There is neither predestination nor free will, but a stance in between them.’ [Mufadhal] asked, ‘What is the stance in between?’ He replied, ‘It is like when you observe a man in sin and you advise him against it but he does not desist from it, so you leave him to his sin. Leaving him to sin after he has rejected your advice does not mean that you commanded him to sin
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 5, p. 17, no. 27; Mizan ul Hikmah, page No. 729
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): قالَ اللّه‏ُ تعالى: يابنَ آدمَ، بِمَشِيَّتي كُنتَ أنتَ الّذي تَشاءُ، وبِنِعْمَتي أدَّيْتَ إلَيَّ فَرائضي، وبِقُدرَتي قَوِيتَ على مَعْصيَتي، خَلَقتُكَ سَميعاً بَصيراً، أنا أوْلى بحَسَناتِكَ مِنكَ، وأنتَ أوْلى بسَيّئاتِكَ مِنّي.
Allah, most High, said, ‘O son of Adam! By My will you attained free will, and with the help of My favor, you perform your obligations towards Me, and with My power you feel empowered to disobey Me. I created you with sight and hearing, so I deserve more credit for your good deeds than you, while you are to blame for your own misdeeds.
Imām Alī ibn Mūsā al-Rezā (a.s.)
Bihar al-Anwar,v.5, p. 4, no. 3; Mizan ul Hikmah, page No. 729
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن زعَمَ أنّ اللّه‏َ يَجبُرُ عِبادَه على المعاصي أو يُكلِّفُهُم ما لا يُطيقونَ فلا تأكُلوا ذَبيحَتَهُ، ولا تَقْبَلوا شَهادَتَهُ، ولا تُصَلُّوا وَراءهُ، ولا تُعطُوهُ مِن الزّكاةِ شيئا.
He who claims that Allah coerces His servants to disobey Him or burdens them with that which they cannot endure [i.e. acts of obedience], you must not eat from an animal that he has slaughtered, nor should you believe his testimony, nor pray behind him, nor give him any part of your alms
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar,v.5, p. 11, no. 17; Mizan ul Hikmah, page No. 730
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): يا أبا ذَرٍّ ، إيّاكَ والتَّسويفَ بِأمَلِكَ ، فإنَّكَ بِيَومِكَ ولَستَ بما بَعدَهُ ، فإن يَكُن غَدٌ لكَ فَكُن في الغَدِ كما كُنتَ في اليَومِ، وان لم يَكُن غَدٌ لكَ لَم تَندَمْ على ما فَرَّطتَ في اليَومِ.
O Abu Dharr, beware of procrastinating with your [high] hopes, for verily you have today [at your disposal] and have not yet reached tomorrow. When tomorrow comes to you, then be in it as you are in the present; [that way] even if you do not have tomorrow, you will not have regret for all that you neglected today
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 75, no. 3; Mizan ul Hikmah, page No. 735
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ فيما كَتَبَهُ إلى بعضِ أصحابِهِ ـ: فَتَدارَكْ ما بَقِيَ مِن عُمُرِكَ ، ولا تَقُلْ: غَداً وبَعدَ غَدٍ ، فإنّما هَلَكَ مَن كانَ قَبلَكَ بِإقامَتِهِم على الأمانِيِّ والتَّسوِيفِ ، حتّى أتاهُم أمرُ اللّه‏ِ بَغتةً وهُم غافِلونَ.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) said in a letter he wrote to one of his companions, 'Seize what you have left of your life, and do not keep [deferring] saying, 'Tomorrow, and the day after tomorrow', for verily those before you were ruined because of their persistent wishful thinking and their procrastination, until suddenly the command of Allah [i.e. death] overtook them while they were heedless
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 73, p. 75, no. 39; Mizan ul Hikmah, page No. 735
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كُلُّ مُعاجَلٍ يَسألُ الإنظارَ ، وكُلُّ مُؤَجَّلٍ يَتَعَلَّلُ بِالتَّسوِيفِ.
He whom death overtakes early calls for more time, and he whose death is deferred continues to put forth excuses with further procrastination
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 285; Mizan ul Hikmah, page No. 735
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا تَكُن مِمَّن يَرجُو الآخِرَةَ بغَيرِ العَمَلِ ، ويُرَجِّي التَّوبَةَ بِطُولِ الأمَلِ ... إن عَرَضَت لَهُ شَهوَةٌ أسلَفَ المَعصِيَةَ وسَوَّفَ التَّوبَةَ.
Do not be like one who hopes for [bliss in] the Hereafter without performance of good deeds, and delays repentance by holding high hopes [of being forgiven] … when faced with a desire, he is quick to commit a sin but delays the repentance
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 150; Mizan ul Hikmah, page No. 736
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ) ـ في مُناجاتِهِ ـ: وأعِنّي بِالبُكاءِ عَلى نَفسي ، فقد أفنَيتُ بِالتَّسويفِ والآمالِ عُمرِي ، وقَد نَزَلتُ مَنزِلَةَ الآيِسِينَ مِن خَيرِي .
And help me [by allowing me to] weep on account of my self, for indeed I have wasted my life away with procrastination and high hopes, and I have now stooped to the level of those who despair of any good to come
Imām `Alī ibn Husayn (a.s.)
Bihar al-Anwar, v. 98, p. 88, no. 2; Mizan ul Hikmah, page No. 736
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): إيّاكَ والتَّسويفَ ؛ فإنّهُ بَحرٌ يَغرَقُ فيهِ الهَلْكى .
Beware of procrastination for verily it is the sea in which losers drown
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 78, p. 164, no. 1; Mizan ul Hikmah, page No. 736
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): تَأخِيرُ التَّوبَةِ اغتِرارٌ ، وطُولُ التَّسويفِ حَيرَةٌ.
Delaying repentance is an act of self-delusion, and lengthy procrastination is an act of bewilderment
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 73, p. 365, no. 97; Mizan ul Hikmah, page No. 736
جامع الأخبار عن ابن عبّاس : كانَ رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) إذا نَظَرَ إلى الرّجُلِ فأعْجَبَهُ ، قالَ : هَل لَهُ حِرْفَةٌ؟ فإنْ قالوا : لا ، قالَ : سَقَطَ مِن عَيْني . قيلَ : وكيفَ ذلكَ يا رسولَ اللّه‏ِ ؟! قالَ : لأنَّ المؤمنَ إذا لَم يَكُن لَهُ حِرْفَةٌ يَعيشُ بدِينهِ
It is narrated in al-Khisal that whenever the Prophet (SAWA) looked at a man who pleased him, he used to ask, ‘Does he have a profession?’ If they said, ‘No’, he would say, ‘He has lost his worth in my eye.’ They would then ask, ‘O Messenger of Allah! Why is that?!’ He would reply, ‘Because when the believer has no profession, he subsists off his religion.’
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Jami`a al-Akhbar, p. 390, no. 1084; Mizan ul Hikmah, page No. 737
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : تَعَرّضوا للتِّجارَةِ ؛ فإنَّ فيها غِنىً لَكُم عَمّا في أيْدي النّاسِ ، وإنَّ اللّه‏َ عزّوجلّ يُحِبُّ العَبدَ المُحْتَرِفَ الأمينَ.
Undertake yourselves to trading, for there lies therein your independence from what others possess, and verily Allah, Mighty and Exalted, loves the trustworthy servant who is engaged in a profession
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Khisal, p. 621, no. 10; Mizan ul Hikmah, page No. 737
عن جَعفرِ بنِ محمّدٍ (عَلَيهِ الّسَلامُ) أنّه سألَ بعضَ أصْحابِهِ عَمّا يتَصَرَّفُ فيهِ ، فقال : جُعِلتُ فِداكَ ، إنّي كَفَفْتُ يَدي عنِ التِّجارَةِ . قالَ: لِمَ ذلكَ؟! قالَ: انْتِظاري هذا الأمرَ . قالَ: ذلكَ أعْجَبُ لَكُم ، تَذْهبُ أمْوالُكُم ! لا تَكْفُفْ عنِ التِّجارَةِ والْتمِسْ مِن فَضْلِ اللّه‏ِ ، وَافْتَحْ بابَكَ وابْسُطْ بِساطَكَ واسْتَرْزِقْ رَبَّكَ.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) once asked one of his companions about his means of income. He said, ‘May I be your ransom. I have given up trading.’ Imam asked why, and he answered, ‘I am waiting for this rule [i.e. the reign of your government].’ Imam said, ‘That is strange from you. Your wealth will perish. Do not abandon trading, and seek out the bounty of Allah. Open your door and exhibit your goods, and seek out the sustenance of your Lord.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Mustadrak al-Wasa`il, v. 13, p. 10, no. 14578; Mizan ul Hikmah, page No. 737
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ـ لأميرِ المُؤمنينَ (عَلَيهِ الّسَلامُ) ـ: إنَّ السَّعِيدَ حَقَّ السَّعيدِ مَن أحَبَّكَ وأطاعَكَ.
said to the Commander of the Faithful, Ali (AS), 'Verily the truly prosperous person is the one who loves you and obeys you
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Tusi, p. 426, no. 953; Mizan ul Hikmah, page No. 746
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): السَّعيدُ مَن أخلَصَ الطّاعَةَ.
Prosperous is he who is sincere in his acts of obedience
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1293; Mizan ul Hikmah, page No. 746
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لا يَنبَغي لِمَن لم يَكُن عالِما أن يُعَدَّ سَعيداً.
One who is not knowledgeable must not be deemed prosperous
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tuhaf al-`Uqoul, no. 364; Mizan ul Hikmah, page No. 746
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اِعمَلُوا بِالعِلمِ تَسعَدُوا.
Act in accordance with knowledge and you will prosper.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2479; Mizan ul Hikmah, page No. 746
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): جالِسِ العُلماءَ تَسعَدْ .
Sit in the company of scholars and you will prosper
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4717; Mizan ul Hikmah, page No. 747
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): في لُزومِ الحَقِّ تَكونُ السَّعادَةُ .
Prosperity lies in adhering to the truth
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6489; Mizan ul Hikmah, page No. 747
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن حاسَبَ نَفسَهُ سَعِدَ .
Whoever takes account of himself prospers.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 7887; Mizan ul Hikmah, page No. 747
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن أجهَدَ نَفسَهُ في إصلاحِها سَعِدَ، مَن أهمَلَ نفسَهُ في لَذّاتِها شَقِيَ وبَعُدَ.
Whoever exerts his soul in a bid to improve himself prospers, and whoever neglects and abandons his soul to its pleasures attracts misfortune and becomes distant [from Allah].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, 8246-8247; Mizan ul Hikmah, page No. 747
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أربَعةٌ مِن سَعادَةِ المَرءِ: الخُلَطاءُالصّالِحُونَ، والوَلَدُ البارُّ، والمَرأةُ المُؤاتِيَةُ، وأن تَكونَ مَعِيشَتُهُ في بَلَدِهِ.
Four things make up a man's prosperity: virtuous friends, a dutiful child, a compatible wife, and having the source of his livelihood in his own town.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nawadir al-R`awandi, no. 11; Mizan ul Hikmah, page No. 747
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): خُلُوُّ الصَّدرِ مِنَ الغِلِّ والحَسَدِ مِن سَعادَةِ العَبدِ.
Having a heart free from rancour and jealousy is part of a man's prosperity.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5803; Mizan ul Hikmah, page No. 747
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مِنَ السَّعادَةِ ، التَّوفيقُ لِصالِحِ الأعمالِ.
Accomplishment of good deeds constitutes prosperity
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9296; Mizan ul Hikmah, page No. 747
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّ حَقيقَةَ السَّعادةِ أن يُختَمَ لِلمَرءِ عَمَلُهُ بِالسَّعادَةِ ، وإنّ حَقيقَةَ الشَّقاءِ أن يُختَمَ للمَرءِ عَمَلُهُ بِالشَّقاءِ.
The reality of prosperity is that a man's tasks conclude with success, and the reality of misfortune is that a man's tasks conclude with failure.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ma`ani al-Akhbar, p. 345, no. 1; Mizan ul Hikmah, page No. 748
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): عِندَ العَرضِ عَلَى اللّه‏ِ سبحانَهُ تَتَحَقَّقُ السَّعادَةُ مِنَ الشَّقاءِ .
At the time of the Great Exposure [of our deeds] in front of Allah [on the Day of Resurrection], prosperity and misfortune will materialize in their distinct realities
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6223; Mizan ul Hikmah, page No. 748
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أسعَدُ الناسِ مَن خالَطَ كِرامَ الناسِ .
The most prosperous of people is the one who mingles with honourable people
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 74, p. 185, no. 2; Mizan ul Hikmah, page No. 748
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أسعَدُ الناسِ مَن تَرَكَ لَذَّةً فانِيَةً لِلَذَّةٍ باقِيَةٍ .
The most prosperous of people is the one who has abandoned an ephemeral pleasure in exchange for a lasting one
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3218; Mizan ul Hikmah, page No. 748
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنَّ أسعَدَ الناسِ في الدنيا مَن عَدَلَ عَمّا يَعرِفُ ضُرَّهُ ، وإنَّ أشقاهُم مَنِ اتَّبَعَ هَواهُ .
Verily the most prosperous of people in this world is the one who turns away from all that which he knows is detrimental to him, and verily the most unfortunate person is he who follows his whims.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Waq`aat Siffin, p. 108; Mizan ul Hikmah, page No. 748
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أسعَدُ الناسِ مَن عَرَفَ فَضلَنا ، وتَقَرَّبَ إلى اللّه‏ِ بِنا ، وأخلَصَ حُبَّنا ، وعَمِلَ بما إلَيهِ نَدَبنا ، وانتَهى عَمّا عَنهُ نَهَينا ، فذاكَ مِنّا وهُو في دارِ المُقامَةِ مَعَنا.
The most prosperous person is he who acknowledges our virtue, draws near to Allah through us, is sincere in his love for us, acts upon whatever we have recommended, and refrains from all that we have prohibited. He is indeed of us and will be with us in the place of everlasting abode
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3297; Mizan ul Hikmah, page No. 749
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أعظَمُ الناسِ سَعادَةً أكثَرُهُم زَهادَةً.
The person with the greatest prosperity is the one with the greatest level of abstemiousness
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3100; Mizan ul Hikmah, page No. 749
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا يُقَرِّبُ مِنَ اللّه‏ِ سبحانَهُ إلّا كَثرَةُ السُّجودِ والرُّكوعِ.
Nothing can bring about proximity to Allah, Glory be to Him, except an abundance of prostration (sujud) and bowing (ruku`a).
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10888; Mizan ul Hikmah, page No. 749
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): السُّجودُ مُنتَهى العِبادَةِ مِن بَني آدَمَ.
Prostration is the highest degree of worship that man can perform
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Da`awat, p. 33, no. 70; Mizan ul Hikmah, page No. 749
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لَمّا قالَ لَهُ سعيدُ بنُ يسارٍ: أدعُو وأنا راكِعٌ أو ساجِدٌ ؟ ـ: نَعَم اُدْعُ وأنتَ ساجِدٌ ، فإنَّ أقرَبَ ما يَكونُ العَبدُ إلى اللّه‏ِ وهُو ساجِدٌ ، اُدْعُ اللّه‏َ عزّوجلّ لِدُنياكَ وآخِرَتِكَ.
Supplicate while prostrating for verily the nearest the servant can ever be to Allah is in the state of prostration, so supplicate Allah for your worldly needs as well as for your life in the Hereafter
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 85, p. 131, no. 6; Mizan ul Hikmah, page No. 749
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إذا أرَدتَ أن يَحشُرَكَ اللّه‏ُ مَعي فَأطِلِ السُّجودَ بينَ يَدَي اللّه‏ِ الواحِدِ القَهّارِ.
If you want Allah to raise you [on the Day of Resurrection] with me, then prolong your prostration to Allah the One, the all-Conqueror.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, p. 164, no. 12; Mizan ul Hikmah, page No. 750
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أطِيلُوا السُّجودَ ، فما مِن عَمَلٍ أشَدَّ على إبليسَ مِن أن يَرَى ابنَ آدَمَ ساجِداً ، لأ نّهُ اُمِرَ بالسُّجودِ فَعَصى.
Prolong your prostration, for there is no act more agonizing for Iblis [Satan] than to see man in the state of prostration, for he himself was once commanded to prostrate but refused to do so
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Khisal, p. 616, no. 10; Mizan ul Hikmah, page No. 750
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنّ قَوماً أتَوا رسولَ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) فقالوا: يا رسولَ اللّه‏ِ، اضمَن لَنا على رَبِّكَ الجَنَّةَ ، فقالَ: على أن تُعِينُونِي بِطُولِ السُّجودِ .
A group of people once came to the Prophet (SAWA) saying, 'O Prophet of Allah, ask your Lord to secure us a place in Paradise', to which he replied, 'As long as you assist me with lengthy prostrations.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Amali al-Tusi, p. 664, no. 1389; Mizan ul Hikmah, page No. 750
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): كانَ عليُّ بنُ الحسينِ (عَلَيهِ الّسَلامُ) ... إذا سَجَدَ لَم يَرفَعْ رَأسَهُ حتّى يَرْفَضَّ عَرَقاً.
When Ali b. al-Husayn [i.e. Imam Zayn al-Abidin] (AS) used to go down in prostration, he would not raise his head up again until he was dripping with sweat
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 85, p. 137, no. 17; Mizan ul Hikmah, page No. 750
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّي لأكرَهُ للرَّجُلِ أن تُرى جَبهَتُهُ جَلحاءَ لَيسَ فيها شيءٌ مِن أثَرِ السُّجودِ.
I hate it for a man to have a smooth forehead not having any trace of prostration on it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 71, p. 344, no. 4; Mizan ul Hikmah, page No. 750
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): كانَ لأبِي (عَلَيهِ الّسَلامُ) في مَوضِعِ سُجودِهِ آثارٌ ناتِيةٌ ، وكانَ يَقطَعُها في السَّنَةِ مَرَّتَينِ ، في كُلِّ مَرّةٍ خَمسَ ثَفِناتٍ فَسُمِّيَ ذا الثَّفِناتِ لذلكَ.
My father (AS) used to have protruding marks from prostration on his forehead, which he used to cut twice a year, and every time he would do so, he would scrape off five calluses, and came to be nicknamed 'the one with calluses
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Ellal al-Shara’ie, p. 233, no. 1; Mizan ul Hikmah, page No. 751
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): السُّجودُ على تُربَةِ الحُسينِ (عَلَيهِ الّسَلامُ) يَخرُقُ الحُجُبَ السَّبعَ .
Prostrating on the earth from al-Husayn (AS)'s grave pierces the seven veils.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 85, p. 153, no. 14; Mizan ul Hikmah, page No. 751
عيسى (عَلَيهِ الّسَلامُ): يا عَبيدَ الدنيا، تَحلِقُونَ رُؤوسَكُم وتُقَصِّرُونَ قُمُصَكُم وتُنَكِّسونَ رُؤوسَكُم ولا تَنزِعونَ الغِلَّ مِن قُلوبِكُم؟!
O slaves of this world, you shave your heads [claiming to be ascetics], you shorten your shirts, you bow your heads but do not remove the rancour from your hearts?!
Prophet Isa (a.s.)
Bihar al-Anwar, v. 14, p. 305, no. 17; Mizan ul Hikmah, page No. 761
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الغِلُّ بَذْرُ الشَّرِّ.
Rancour is the seed of evil
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 547; Mizan ul Hikmah, page No. 762
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الغِلُّ يُحبِطُ الحَسَناتِ.
Rancour thwarts good deeds
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 642; Mizan ul Hikmah, page No. 762
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أشَدُّ القُلوبِ غِلاًّ قَلبُ الحَقُودِ
The heart that harbours the most rancour is the heart of the malicious person
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2932; Mizan ul Hikmah, page No. 762
الدرّ المنثور عن ابنِ عبّاسٍ: نَزَلَت هذهِ الآيةُ: «وما كانَ لِنبيٍّ أنْ يَغُلَّ»في قَطيفَةٍ حَمراءَ افتُقِدَتْ يَومَ بَدرٍ، فقالَ بعضُ الناسِ: لَعَلَّ رسولَ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) أخَذَها! فَأنزَلَ اللهِ: «وما كانَ لِنبيٍّ أن يَغُلَّ».
Ibn `Aabbas narrated, The verse: “A prophet may not breach his trust, and whoever breaches his trust will bring his breaches on the Day of Resurrection” was revealed with regards to a red velvet shawl that got lost on the day of the battle of Badr, so some people started saying that maybe the Prophet (SAWA) had taken it! So Allah revealed the verse: “A prophet may not breach his trust …”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Durr al-Manthur, v. 2, p. 361; Mizan ul Hikmah, page No. 762
الترغيب والترهيب: لَمّا كانَ يومُ خَيبَرَ أقبَلَ نَفَرٌ مِن أصحابِ النبيِّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) فقالوا: فلانٌ شَهيدٌ، وفلانٌ شَهيدٌ، وفلانٌ شهيدٌ، حتّى مَرُّوا على رَجُلٍ فقالوا: فلانٌ شَهيدٌ، فقالَ رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): كَلاّ، إنّي رَأيتُهُ فِي النارِ في بُردَةٍ غَلَّها، أو عَباءَةٍ غَلَّها.
On the day of the battle of Khaybar, some of the Prophet (SAWA)’s companions came to him, [listing who had been martyred], ‘x is a martyr, y is a martyr, etc…’ until they mentioned a particular man as having been martyred, upon which the Prophet (SAWA) exclaimed, ‘No way, verily I have seen him burning in the Fire, clad in a shawl or a cloak that he had taken [as a breach of trust of the war booty].
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Targhib wa al-Tarhib, v. 2, p. 307, no. 4; Mizan ul Hikmah, page No. 763
الترغيب والترهيب: لَمّا كانَ يومُ خَيبَرَ أقبَلَ نَفَرٌ مِن أصحابِ النبيِّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) فقالوا: فلانٌ شَهيدٌ، وفلانٌ شَهيدٌ، وفلانٌ شهيدٌ، حتّى مَرُّوا على رَجُلٍ فقالوا: فلانٌ شَهيدٌ، فقالَ رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): كَلاّ، إنّي رَأيتُهُ فِي النارِ في بُردَةٍ غَلَّها، أو عَباءَةٍ غَلَّها.
Breach of trust includes anything that is taken unlawfully from one’s Imam [in the form of war booty before it has been justly divided], or usurping the property of an orphan, or consuming illicit gains.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Targhib wa al-Tarhib, v. 2, p. 307, no. 4; Mizan ul Hikmah, page No. 763
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الغُلولُ كُلُّ شيءٍ غُلَّ عن الإمامِ، وأكلُ مالِ اليَتيمِ شُبهَةً، والسُّحْتُ شُبهَةً.
Breach of trust includes anything that is taken unlawfully from one’s Imam [in the form of war booty before it has been justly divided], or usurping the property of an orphan, or consuming illicit gains
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tafsir al-`Ayyashi, v. 1, p. 205, no. 148; Mizan ul Hikmah, page No. 763
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ثَوابُ عَملِكَ أفضَلُ مِن عَملِكَ.
The reward for your work is better than your work itself
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4688; Mizan ul Hikmah, page No. 800
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ثوَابُ الآخِرَةِ يُنْسي مَشَقَّةَ الدُّنيا.
The reward of the Hereafter causes one to forget the toil of this world
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4692; Mizan ul Hikmah, page No. 800
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ سُبحانَهُ وَضَعَ الثّوابَ على طاعَتِهِ والعِقابَ على مَعصِيَتِهِ ذِيادَةً لِعبادِهِ عَن نِقْمَتِهِ، وحِياشَةً لَهُم إلى جَنَّتِهِ.
Allah, the Exalted, decreed reward for obeying Him and chastisement for disobeying Him, in order to protect His servants against His wrath and to herd them to His Paradise
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 368; Mizan ul Hikmah, page No. 801
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ثَوابُ العَملِ على قَدْرِ المَشَقَّةِ فيهِ.
The reward for any work is proportionate to the toil of performing it
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4690; Mizan ul Hikmah, page No. 801
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنَّ أعظَمَ المَثوبَةِ مَثوبَةُ‏الإنْصافِ.
The greatest reward is the reward [dealt] by fairness
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3387; Mizan ul Hikmah, page No. 801
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ثَوابُ الجهادِ أعظَمُ الثَّوابِ .
The reward for jihad is the greatest reward
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4695; Mizan ul Hikmah, page No. 801
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): شَيْئان لا يُوزَنُ ثَوابُهُما: العَفوُ، والعَدلُ.
There are two things the reward for which is beyond measure: pardon and justice.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5769; Mizan ul Hikmah, page No. 801
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): مَن بَلَغهُ ثَوابٌ مِن اللّه‏ ِعلى عَمل، فعَمِلَ ذلكَ العَملَ الْتِماسَ‏ذلكَ الثَّوابِ اُوتِيَهُ وإنْ لَم يَكُنِ الحَديثُ كَما بَلَغَهُ.
If a man hears about Allah’s reward for a particular action, and subsequently performs it in order to attain that reward, he will receive it – even if the actual report was contrary to what he had heard
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 2, p. 87, no. 2; Mizan ul Hikmah, page No. 801
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن كَتَمَ سِرَّهُ كانَتِ الخِيَرَةُ بيَدِهِ
Whoever keeps his own secrets has control in his own hands
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 162; Mizan ul Hikmah, page No. 826
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الظَّفَرُ بِالحَزمِ ، والحَزمُ بِإجالَةِ الرَّأيِ ، والرَّأيُ بِتَحصِينِ الأسرارِ.
Victory comes about through determination, and determination comes about through carefully weighing up one's ideas, and ideas are formed through guarding secrets
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 48; Mizan ul Hikmah, page No. 826
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): سِرُّكَ أسِيرُكَ فإن أفشَيتَهُ صِرتَ أسِيرَهُ.
Your secret is your prisoner which, if let loose, will make you its prisoner
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 563; Mizan ul Hikmah, page No. 826
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): صَدرُ العاقِلِ صُندوقُ سِرِّهِ.
The bosom of the wise man is the strongbox guarding his secret
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 6; Mizan ul Hikmah, page No. 826
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كُلَّما كَثُرَ خُزّانُ الأسرارِ كَثُرَ ضُيّاعُها.
The more the keepers of secrets increase, the more the divulgers of secrets increase
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 7197; Mizan ul Hikmah, page No. 826
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اُبْذُلْ لِصَدِيقِكَ كُلَّ المَوَدَّةِ ولا تَبذُلْ لَهُ كُلَّ الطُّمَأ نِينَةِ.
Shower all your love on your friend but do not shower all your trust on him
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2463; Mizan ul Hikmah, page No. 826
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أنجَحُ الاُمورِ ما أحاطَ بهِ الكِتمانُ.
The most successful of matters is the one that is kept confidential
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3384; Mizan ul Hikmah, page No. 826
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا تُودِعْ سِرَّكَ إلّا عِندَ كُلِّ ثِقَةٍ .
Do not entrust your secret, except to someone who has your absolute trust
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 77, p. 235, no. 3; Mizan ul Hikmah, page No. 827
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا بَأسَ بأن لا يُعلَمَ سِرُّكَ .
It does not matter if your secret is unknown
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, p. 269, no. 1; Mizan ul Hikmah, page No. 827
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن ضَعُفَ عَن حِفظِ سِرِّهِ لَم يَقْوَ لِسِرِّ غَيرِهِ .
The one who is unable to keep his own secret will be unable to keep anyone else's
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8941; Mizan ul Hikmah, page No. 827
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إفشاءُ السِّرِّ سُقوطٌ .
Divulging a secret is a breakdown [of trust].
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tuhaf al-`Uqoul, no. 315; Mizan ul Hikmah, page No. 827
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): سِرُّكَ مِن دَمِكَ فلا يَجرِيَنَّ مِن غَيرِ أوداجِكَ
Your secret is of your own blood, so never let it flow from other than your own veins
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 75, p. 71, no. 15; Mizan ul Hikmah, page No. 827
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): لا يَكونُ المؤمنُ مؤمناً حتّى يَكونَ فيهِ ثلاثُ خِصالٍ: سُنَّةٌ مِن رَبِّهِ ، وسُنَّةٌ مِن نَبِيِّهِ ، وسُنَّةٌ مِن وَلِيِّهِ ، فالسُّنَّةُ مِن رَبِّهِ كِتمانُ سِرِّهِ ، قالَ اللّه‏ُ عزّوجلّ: «عالِمُ الغَيْبِ فلا يُظْهِرُ عَلى غَيْبِهِ أَحَداً * إلّا مَنِ ارْتَضى مِن رسولٍ».
A believer is not a believer unless he possesses three qualities within him: one quality characteristic of his Lord, one quality from His Prophet, and one quality from His vicegerent. The quality that is characteristic of his Lord is guarding a secret, for verily Allah has said, "Knower of the Unseen, He does not disclose His Unseen to anyone, except to an apostle He approves of"[ Qur'an 72:26].[
Imām Alī ibn Mūsā al-Rezā (a.s.)
Bihar al-Anwar, v. 75, p. 68, no. 2; Mizan ul Hikmah, page No. 827
الإمامُ الجوادُ (عَلَيهِ الّسَلامُ): إظهارُ الشَّيءِ قبلَ أن يَستَحكِمَ مَفسَدَةٌ لَهُ.
Exposing something before it has become consolidated will ruin it
Imām Muhammad al-Taqī (a.s.)
Bihar al-Anwar, p. 71, no. 13; Mizan ul Hikmah, page No. 827
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا تُسِرَّ إلى الجاهِلِ شيئاً لا يُطِيقُ كِتمانَهُ.
Do not confide anything in an ignorant person for he will not be able to guard it.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10265; Mizan ul Hikmah, page No. 828
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا تُودِعَنَ‏سِرَّكَ مَن‏لا أمانَةَ‏ لَهُ.
Do not ever entrust your secret to someone who has no integrity
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10166; Mizan ul Hikmah, page No. 828
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ثلاثٌ لا يُستَودَعْنَ سِرّا : المَرأةُ ، والَّنمّامُ ، والأحمَقُ
Three types of people should not be entrusted with a secret: a woman, a slanderer and an idiot
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4662; Mizan ul Hikmah, page No. 828
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): أربَعةٌ يَذهَبنَ ضَياعاً: ... وسِرٌّ تُودِعُهُ عِندَ مَن لا حَصافَةَ لَهُ.
There are four things that go to waste: …and a secret you entrust to an injudicious person
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 75, p. 69, no. 4; Mizan ul Hikmah, page No. 828
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنّ لكُلِّ شيءٍ شَرَفاً وإنَ‏أشْرَفَ المَجالسِ ما استُقْبِلَ بهِ القِبلةُ.
There is an honour for everything, and the most honoured seating is the one that faces the Qibla (the direction of Makkah).
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 75, p. 469, no. 4; Mizan ul Hikmah, page No. 873
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): كانَ رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) أكْثَرَما يَجلِسُ تُجاهَ القِبلةِ.
The Prophet (SAWA) used to sit facing the Qibla most of the time.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Makarim al- Akhlaq, v. 1, p. 66, no. 72; Mizan ul Hikmah, page No. 873
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لا تُفْحِشْ في مَجلسِكَ لِكَي يَحْذَروكَ بسُوءِ خلقِكَ، ولا تَناجَ مَع رجُلٍ وأنتَ مـعَ آخـرَ.
Do not be obscene in the way you sit lest people avoid you for your bad behavior; and do not speak privately with a man when you are with another.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 84, p. 354, no. 2; Mizan ul Hikmah, page No. 873
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ في أوصافِ النّبيِّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ـ: وما رُؤي مُقَدِّما رِجْلَهُ بينَ يدَيْ جَليسٍ ‏لَهُ قَطُّ
He was never seen stretching his leg out towards someone sitting with him.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v.84, p. 16, no. 236; Mizan ul Hikmah, page No. 873
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): إذا دَخلَ أحدُكُم على أخيهِ في رَحْلِهِ فلْيَقعُدْ حيثُ يأمرهُ صاحبُ الرَّحْلِ، فإنّ صاحبَ الرّحْلِ أعْرَفُ بِعَورَةِ بَيتِهِ مِن الدّاخلِ عليهِ.
When one of you enters his brother’s place, he must sit wherever his host asks him to, because the owner of a house knows its private spots better than a visitor to it
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Qurb al-Isnad, p. 69, no. 222; Mizan ul Hikmah, page No. 873
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): كانَ رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) إذا دَخلَ مَنزلاً قَعَدَ في أدنى المجلسِ حينَ يَدخُلُ.
Whenever the Prophet (SAWA) entered a place, he used to sit in the closest spot from the entrance
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Makarim al- Akhlaq, v. 1, p. 66, no. 71; Mizan ul Hikmah, page No. 873
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا يَجلِسُ في صَدرِالمجلسِ إلّا رجُلٌ فيهِ ثلاثُ خِصالٍ: يُجيبُ إذا سُئلَ، ويَنطِقُ إذا عَجَزَ القَومُ عن الكلامِ، ويُشيرُ بالرّأيِ الّذي فيه صَلاحُ أهلِهِ، فمَن لم يَكُنْ فيهِ شَيءٌ مِنهُنَّ فجَلَسَ فهُو أحْمَقُ.
None but a man possessing three virtues is worthy of sitting in the main seat in an assembly: he who answers when asked, speaks when others are not able to, and provides the counsel which is best for his people. He who does not possess any of these and sits there is certainly a fool.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 304, no. 1; Mizan ul Hikmah, page No. 874
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا تُسرِعَنَّ إلى أرْفَعِ مَوضِعٍ في المَجلسِ، فإنَّ المَوضِعَ الّذي تُرفَعُ إلَيهِ خَيرٌ مِن الموضعِ الّذي تُحَطُّ عنهُ.
Do not hasten to occupy the highest spot in the assembly, for a seat which you are promoted to is better than one you are demoted to
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10283; Mizan ul Hikmah, page No. 874
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا تَجْلِسوا على مائدةٍ ‏يُشرَبُ علَيها الخمرُ، فإنّ العبدَ لا يَدري متى يؤخَذُ .
Do not sit at a table on which wine is served, for a man does not know when he is overcome
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 10, p. 98, no. 1; Mizan ul Hikmah, page No. 874
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اِيّاكَ وَالجُلوسَ فِي الطُرُقاتِ .
Never sit in the [middle of the] roads.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Amali al-Tusi, p. 8, no. 8; Mizan ul Hikmah, page No. 874
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن كانَ يؤمنُ باللّه‏ِ واليومِ الآخِرِفلا يَقومُ مكانَ رِيبةٍ.
He who believes in Allah and the Last Day must not sit in a suspicious place
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Kafi, v. 2, p. 378, no. 10; Mizan ul Hikmah, page No. 874
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ في قوله تعالى: «وقد نَزّلَ عليكم في الكتاب أَنْ إِذَا سَمِعْتُمْ‏ آيَاتِ اللّه‏ِ...»ـ: إنّما عنى بهذا ( إذا سمعتم ) الرّجُلَ ( الّذي ) يَجحَدُ الحقَّ ويُكذّبُ بهِ ويَقَعُ في الأئمّةِ، فقُمْ مِن عندِهِ ولا تُقاعِدْهُ كائنا مَن كانَ.
Certainly He has sent down to you in the Book that when you hear Allah’s signs being disbelieved and derided, do not sit with them until they engage in some other discourse”, said, ‘It means that [when you hear] someone denying the truth and rejecting it and speaking ill about the Imams, you should stand up and leave him and never sit with him again no matter who he might be.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 377, no. 8; Mizan ul Hikmah, page No. 875
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لا يَنبغي للمؤمنِ أنْ يَجلِسَ‏مَجلساً يُعصى اللّه‏ُ فيهِ ولا يَقدِرُ على تغييرِهِ.
A believer must not sit in a place where Allah is disobeyed if he is unable to make a change
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi,v.2, p. 374, no. 1; Mizan ul Hikmah, page No. 875
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): المَجالسُ بالأمانةِ، وإفْشاءُ سِرِّ أخيكَ خِيانَةٌ، فاجْتَنِبْ ذلكَ.
Assemblies are about trust, and exposing your brother’s secret [therein] is betrayal. Therefore avoid that, and avoid the tribal assembly.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 89, no. 3; Mizan ul Hikmah, page No. 875
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إرْتَعوا في رياضِ الجنّةِ . قالوا: يا رسولَ اللّه‏ِ،وما رِياضُ الجنّةِ ؟ قالَ: مَجالِسُ الذِّكرِ .
Stay long in the gardens of Heaven.’ They asked, ‘O Messenger of Allah! What are the gardens of Heaven?’ He said, ‘Gatherings where Allah is remembered [dhikr sessions].
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 93, p. 163, no. 42; Mizan ul Hikmah, page No. 875
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): المَجالِسُ ثلاثةٌ: غانِمٌ وسالِمٌ وشاحِبٌ، فأمّا الغانمُ فالّذي يُذكَرُ اللّه‏ُ تعالى فيهِ، وأمّا السّالمُ فالسّاكِتُ، وأمّا الشّاحِبُ فالّذي يَخوضُ في الباطلِ .
Assemblies are of three kinds: profitable, safe, and blameworthy. The profitable one is that wherein Allah, the Exalted, is remembered; the safe one is that which is silent; and the blameworthy one is the one that engages in vice
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nuzhat al-Nadhir, p. 20, no. 49; Mizan ul Hikmah, page No. 876
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): علَيكَ بمَجالِسِ الذِّكْرِ .
[You must] attend dhikr sessions
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 75, p. 465, no. 6; Mizan ul Hikmah, page No. 876
عن الإمام الصّادق (عَلَيهِ الّسَلامُ) ـ لِفُضَيلٍ ـ: تَجلِسونَ وتُحَدِّثونَ ؟ قالَ: نَعَم جُعِلتُ فِداكَ . قالَ: إنَّ تلكَ المَجالِسَ اُحِبُّها، فأحْيوا أمْرَنا يا فُضيلُ، فَرَحِمَ اللّه‏ُ مَن أحْيا أمْرَنا. يا فُضَيلُ، مَن ذَكَرَنا أو ذُكِرْنا عندَهُ فَخرَجَ مِن عَينِهِ مِثلُ جَناحِ الذُّبابِ غفَرَ اللّه‏ُ له ذُنوبَهُ ولَو كانَ أكثرَ مِن زَبَدِ البحرِ.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) asked Fudhayl, ‘Do you sit together and teach the Hadith?’ He said, ‘Yes, may I be your ransom.’ He said, ‘These are the assemblies which I love. O Fudhayl! Keep our cause alive. May Allah bestow mercy on whoever keeps our cause alive. Whoever remembers us – or we are remembered in his presence – and sheds a tear as small as a fly’s wing, Allah will forgive his sins, even if they are more than the foam of the sea.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Qurb al-Isnad, p. 36, no. 117; Mizan ul Hikmah, page No. 876
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنّ كَفّارَةَ المَجلسِ: سُبحانَكَ اللّهمَّ وبحَمْدِكَ لا إلهَ إلّا أنتَ، ربِّ تُبْ علَيَّ واغفِرْ لي.
The expiation (kaffara) for sitting in assemblies is to say, ‘Glory be to You, O Allah, and Praise be to You; there is no God but You. O Lord! Forgive me and accept my repentance.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 75, p. 467, no. 17; Mizan ul Hikmah, page No. 876
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنّ رسولَ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) كانَ لا يَقومُ من مَجلِسٍ، وإنْ خَفَّ، حتّى يَستَغْفِرَ اللّه‏َعزّ وجلّ خَمْسا وعِشرينَ مَرّةً.
The Prophet (SAWA) did not leave an assembly, no matter how insignificant, without seeking forgiveness from Allah, the Exalted, twenty-five times
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 504, no. 4; Mizan ul Hikmah, page No. 876
لُقمانُ (عَلَيهِ الّسَلامُ): يا بُنيَّ، جالِسِ العُلَماءَ و زاحِمْهُم برُكْبَتَيْكَ، فإنّ اللّه‏َ عزّ وجلّ‏يُحْيي القُلوبَ بنُورِ الحِكمَةِ كما يُحْيي الأرضَ بِوابِلِ السّماءِ.
O my son! Sit with the scholars and impose on them such that you sit knee to knee with them, for Allah, the Exalted, revives the hearts thereby with the light of wisdom like he revives the land with the heavy rain from the sky
Luqman Al Hakeem (a.s.)
Bihar al-Anwar, v. 1, p. 204, no. 22; Mizan ul Hikmah, page No. 877
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): قالُوا [الحَوارِيّونَ لعيسى[: يا رُوحَ اللّه‏ِ، فمَن نُجالِسُ إذا؟ قالَ: مَن يُذَكِّرُكُمُ اللّه‏َ رُؤيَتُهُ، ويَزيدُ في عِلْمِكُم منطِقُهُ، ويُرَغِّبُكُم في الآخِرَةِ عَمَلُهُ.
The Disciples said to Prophet Jesus (AS), ‘O Spirit of Allah! With whom must we sit?’ He said, ‘Those who remind you of Allah when you look at them, whose speech increases your knowledge, and whose deeds draw you to the Hereafter
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tuhaf al-`Uqoul, no. 44; Mizan ul Hikmah, page No. 877
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لا تَجْلِسوا إلّا عندَ كُلِّ عالِمٍ ‏يَدْعوكُم مِن خَمْسٍ إلى خَمسٍ: مِن الشَّكِّ إلى اليَقينِ، ومِن الرِّياءِ إلى الإخْلاصِ، ومِن الرَّغْبَةِ إلى الرَّهبَةِ، ومِن الكِبْرِ إلى التّواضُعِ، ومِن الغِشِّ إلى النّصيحَةِ.
Do not sit but with every scholar who calls you from five states to five states: from doubt to certainty, from hypocrisy to sincerity, from desire to fear [of Allah], from arrogance to humility, and from deceit to honesty.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 74, p. 188, no. 18; Mizan ul Hikmah, page No. 877
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): تَمَسْكَنوا وأحِبُّوا المَساكِينَ، وجالِسُوهُم وأعِينوهُم، تَجافَوا صُحْبَةَ الأغْنياءِ وارْحَموهُم وعِفّوا عن أمْوالِهِم.
Feign poverty and love the poor; sit with them and help them, and shun the companionship of the rich and be kind to them and covet not their wealth
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 2, p. 120; Mizan ul Hikmah, page No. 877
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): جالِسِ العُلَماءَ يَزدَدْ علمُكَ، ويَحسُنْ أدبُكَ، وتَزكُ نَفْسُكَ .
Sit with the scholars and your knowledge will increase, your manners will become refined, and your soul will become pure
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4786; Mizan ul Hikmah, page No. 878
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): جالِسِ الحُكَماءَ يَكمُلْ عَقلُكَ، وتَشرُفْ نفسُكَ، ويَنْتَفِ عنكَ جَهلُكَ .
Sit with the wise and your intellect will be perfected, your soul will be ennobled, and your ignorance will depart from you
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4787; Mizan ul Hikmah, page No. 878
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): جالِسِ الفُقَراءَ تَزْدَدْ شُكْرا .
Sit with the poor and your gratefulness will increase
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4723; Mizan ul Hikmah, page No. 878
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): مَجالِسُ الصّالِحينَ داعِيَةٌ إلى الصَّلاحِ.
Sitting with the righteous brings about righteousness
Imām `Alī ibn Husayn (a.s.)
Bihar al-Anwar, v. 78, p. 141, no. 35; Mizan ul Hikmah, page No. 878
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): أَمّا حقُّ جَليسِكَ :فأنْ تُلِينَ لَهُ جانِبَكَ، وتُنْصِفَهُ في مُجازاة اللّفظِ، ولا تَقومَ مِن مَجلِسِكَ إلّا بإذْنِهِ . ومَن يَجلِسُ إلَيكَ يَجوزُ لَهُ القِيامُ عَنكَ‏بغَيرِ إذْنِكَ، وتَنسى زَلاّتِهِ، وتَحْفَظُ‏خَيْراتِهِ، ولا تُسْمِعُهُ إلّا خَيرا.
As for the right of your sitting companion - it is that you lower your wing to him [in humbleness], be fair to him in exchanging words, and do not get up from your seat without his permission, even though the one who sits with you has the right to leave your company without your permission. Forget his shortcomings and remember his virtues, and do not make him listen to anything other than good
Imām `Alī ibn Husayn (a.s.)
al-Khisal, p. 569, no. 1; Mizan ul Hikmah, page No. 878
رسول اللّه‏ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ثـلاثـةٌ مُجالَسَتُهُم تُميتُ القَلبَ : مُجالَسَهُ الأنْذالِ ، والحَديثُ مَع النّساءِ ، ومُجالَسَةُ الأغْنياء .
Three types of people whose companionship slays the heart: sitting with cowards, chatting with women, and sitting with the rich.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Khisal, p. 87, no. 2; Mizan ul Hikmah, page No. 879
رسول اللّه‏ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إيّاكُم ومُجَالَسةَ المَوتى ! قيلَ: يا رسولَ اللّه‏ِ، مَنِ المَوتى ؟ قال: كُلُّ غَنيٍّ أطْغاهُ غِناهُ.
Beware of sitting with the dead.’ He was asked, ‘O Messenger of Allah, who are the dead?’ He replied, ‘Every rich person whose wealth has made a tyrant of him
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 2, p. 32; Mizan ul Hikmah, page No. 879
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مُجالَسَةُ أهلِ الهَوى مَنْساةٌ للإيمانِ، ومَحْضَرَةٌ للشَّيطانِ .
Sitting with people of base desires causes heedlessness of one’s faith, and invites Satan thereat
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 86; Mizan ul Hikmah, page No. 879
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لا تَصْحَبوا أهلَ البِدَعِ ولا تُجالِسوهـُم فتَصيروا عِنـد النّاسِ كواحِـدٍ مِنهُم .
Do not take the people of innovation (bida`a) as companions and do not sit with them lest you be considered one of them in people’s eyes
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 375, no. 3; Mizan ul Hikmah, page No. 879
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إيّاكُم ومُجَالَسةَ المُلوكِ وأبناءِالدُّنيا، ففي ذلكَ ذَهابُ دِينِكُم ويُعقِبُكُم نِفاقا، وذلكَ داءٌ دَوِيٌّ لا شِفاءَ لَهُ، ويُورِثُ قَساوَةَ القَلبِ، ويَسْلُبُكُم الخُشوعَ، وعلَيكُم بالأشْكالِ مِن النّاسِ والأوْساطِ مِن النّاسِ فعِندَهُم تَجِدونَ مَعادِنَ الجَوهرِ .
Beware of sitting with kings and worldly people, for in this there is the erosion of your religion and it will bring about hypocrisy in you, and this is a serious disease from which there is no cure. It will also engender hardheartedness and deprive you of true submission [to Allah]. You must stick to those people who are most like you and the middle classes of people, for it is with them that you find the true jewels.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Mustadrak al-Wasa`il, v. 8, p. 337, no. 9595; Mizan ul Hikmah, page No. 879
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن بَهَتَ مؤمناً أو مؤمنةً أو قالَ فيهِ ما ليسَ فيهِ أقامَهُ اللّه‏ُ تعالى يومَ القيامةِ على تَلٍّ مِن نارٍ حتّى يَخرُجَ مِمّا قالَهُ فيهِ.
Whoever surreptitiously slanders a believing man or a woman, or says about him what is not in him, Allah, the Exalted, will place him on a hill of fire on the Day of Judgment, until he renounces what he said about him.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 75, p. 194, no. 5; Mizan ul Hikmah, page No. 880
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا قِحَةَ كالبَهْتِ.
There is no impudence worse than slander
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10455; Mizan ul Hikmah, page No. 880
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): البُهتانُ على البَريءِ أعظَمُ‏مِن السَّماءِ.
Slandering an innocent person is more immense than the skies
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 31, no. 99; Mizan ul Hikmah, page No. 880
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): مَن رمى النّاسَ بِما فيهِم رَمَوهُ بِما ليسَ فيهِ .
Whoever charges others with what is in them provokes them to charge him with what is not in him
Imām `Alī ibn Husayn (a.s.)
Bihar al-Anwar, v. 78, p. 160, no. 21; Mizan ul Hikmah, page No. 880
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ ناقِلاً عن حكيمٍ ـ: البُهْتانُ على البَريءِ أثْقَلُ مِن الجِبالِ الرّاسِياتِ .
Slandering an innocent person is heavier than lofty mountains
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 75, p. 194, no. 3; Mizan ul Hikmah, page No. 880
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنّ الأرواحَ لا تُمازِجُ البَدَنَ ولا تُواكِلُهُ ، وإنّما هِي كِلَلٌ لِلبَدَنِ مُحِيطَةٌ به.
Verily the spirits neither merge with the body nor are they independent of it. Rather they are like a thin veil surrounding the body
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 61, p. 40, no. 11; Mizan ul Hikmah, page No. 887
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الرُّوحُ جِسمٌ رَقِيقٌ قد اُلبِسَ قالَبا كثيفا.
The spirit is a subtle form that envelopes a dense shell [i.e. the body].
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, p. 34, no. 7; Mizan ul Hikmah, page No. 887
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): المَوَدَّةُ تَعاطُفُ القُلوبِ في ائتِلافِ الأرواحِ .
Love is when hearts harbour mutual affection due to the harmony between their spirits
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2057; Mizan ul Hikmah, page No. 888
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّ لِلجِسمِ سِتَّةَ أحوالٍ: الصِّحّةُ ، والمَرضُ ، والمَوتُ ، والحَياةُ ، والنَّومُ ، واليَقَظَةُ ، وكذلكَ الرُّوحُ ، فحياتُها عِلمُها ، ومَوتُها جَهلُها ، ومَرَضُها شَكُّها ، وصِحَّتُها يَقِينُها ، ونَومُها غَفلَتُها ، ويَقَظَتُها حِفظُها.
The body experiences six different states: health, sickness, death, life, sleep and wakefulness, and so does the spirit. Its life is its knowledge and its death ignorance; its sickness is doubt whereas its health is certainty; its sleep is its negligence and its wakefulness is its consciousness
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 61, p. 40, no. 10; Mizan ul Hikmah, page No. 888
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ عندما سَألَه أبو بصيرٍ عنِ الرُّوحِ عِندَ النَّومِ أخارِجٌ مِن البَدَنِ؟ ـ: لا يا أبا بصيرٍ ، فإنَّ الرُّوحَ إذا فارَقَتِ البَدَنَ لَم تَعُدْ إلَيهِ ، غَيرَ أنّها بمَنزِلَةِ عَينِ الشَّمسِ مَركُوزةٌ في السماءِ في كَبِدِها ، وشُعاعُها في الدنيا.
when asked by his companion Abu Basir whether the spirit remains with the body during sleep or leaves it, replied, 'No, O Abu Basir, verily if the spirit were to leave the body it would never again return to it. It is actually like the sun that is fixed in its place in the centre of the sky, yet its rays extend out to the earth.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Jami`a al-Akhbar, p. 488, no. 1360; Mizan ul Hikmah, page No. 889
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): إنّ المَرءَ إذا نامَ فإنّ رُوحَ الحَيَوانِ باقِيَةٌ في البَدَنِ ، والذي يَخرُجُ مِنهُ رُوحُ العَقلِ.
When man sleeps, the animal spirit within him remains with his body, and that which leaves it is the rational spirit
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Bihar al-Anwar, v. 61, p. 43, no. 19; Mizan ul Hikmah, page No. 889
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لا تَطلُبوا عَثَراتِ المؤمنينَ ؛ فإنّ‏مَـن تَتَبّعَ عَثَراتِ أخيهِ تَتَبّعَ اللّه‏ُ عَثَراتِهِ، ومَن تَتَبّعَ اللّه‏ُ عَثَراتِهِ يَفْضَحْهُ ولو في جَوفِ بَيتِهِ.
Do not probe for flaws in believers, for a man that probes the flaws of his brother will have Allah probe his own flaws; and when Allah probes the flaws of a man, He will expose him even if he were inside his own home.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 355, no. 5; Mizan ul Hikmah, page No. 890
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لا تَسألوا الفاجِرَةَ: مَن فَجَرَ بِكِ ؟ فكما هانَ علَيها الفُجورُ، يَهونُ علَيها أنْ تَرميَ البَريءَ المسلِمَ.
Do not ask the woman who fornicates about her partner in the offense; for just like it was easy for her to commit fornication, so it will be easy for her to accuse an innocent Muslim.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Tahdhib, v. 10, p. 48, no. 177; Mizan ul Hikmah, page No. 890
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لا تُفَتِّشِ النّاسَ عن أديانِهِم فتَبقى بلا صَديقٍ.
Do not probe into the religiosity of people lest you remain without a friend
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 78, p. 253, no. 109; Mizan ul Hikmah, page No. 890
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): كانَ رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) إذا بَعثَ جيشاً فاتَّهَم أميراً، بَعثَ مَعهُ مِن ثِقاتِهِ مَن يتَجَسَّسُ لَه خَبرَهُ .
When the Prophet (SAWA) would send an army with a commander that he did not fully trust, he used to send someone whom he trusted to report on the commander’s conduct.
Imām Alī ibn Mūsā al-Rezā (a.s.)
Wasael al-Shi`aah, v. 11, p. 44, no. 4; Mizan ul Hikmah, page No. 891
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لَمّا سُئل عنِ‏القاضي أيَحِلُّ لَه أن يَقضيَ بقَولِ البَيِّنَةِ إذا لَم يعرِفهُم مِن غَير مسألَةٍ ـ: خَمسَةُ أشياءَ يَجِبُ على النّاسِ أنْ يأخُذوا بِها ظاهِرَ الحُكْمِ: الوِلاياتُ، والتّناكُحُ، والمَوارِيثُ، والذَّبائحُ، والشّهاداتُ، فإذا كانَ ظاهرُهُ ظاهرا مأموناً جازَتْ شهادتُهُ، ولا يُسألُ عن باطنِهِ.
Five things must be judged with the benefit of the doubt: allegiance, marriage, inheritance, animal slaughtering, and testimonies. If the person appears to be trustworthy, his testimony must be accepted without investigating his inner thoughts
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Wasael al-Shi`aah, v. 18, p. 213, no. 1; Mizan ul Hikmah, page No. 891
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : كُنْ سَمْحاً ولا تَكُنْ مُبَذِّراً ، وكُنْ مُقَدِّراً ولا تَكُنْ مُقَتِّراً.
Be liberal, but do not squander; and be calculating, but do not be parsimonious
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 18, p. 150; Mizan ul Hikmah, page No. 891
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : التَّبذيرُ عُنوانُ الفاقةِ.
Squandering is the epitome of destitution.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 890; Mizan ul Hikmah, page No. 891
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : التّبذيرُ قَرِينٌ مُفْلِسٌ.
Squandering is a penniless companion
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1043; Mizan ul Hikmah, page No. 892
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مَنِ افْتَخَر بالتَّبذيرِ احتُقِرَ بالإفْلاسِ .
A man who takes pride in squandering will be humiliated by bankruptcy
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9057; Mizan ul Hikmah, page No. 892
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ في قولهِ تعالى : «ولا تُبَذِّرْ تَبْذِيراً» ـ : مَن أنْفقَ شيئاً في غيرِ طاعةِ اللّه‏ِ فهُو مُبَذّرٌ ، ومَن أنْفقَ في سبيلِ الخيرِ فهُو مُقْتَصِدٌ
Imam al-Sadiq (AS) said about the verse: "but do not squander wastefully” – ‘[It refers to] one who spends for other than the obedience of Allah, who is a squanderer; and one who spends in the path of good, who is economical
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tafsir al-`Ayyashi, v. 2, p. 288, no. 53; Mizan ul Hikmah, page No. 892
عن أبي بصيرٍ : سألتُ أبا عبدِ اللّه‏ِ (عَلَيهِ الّسَلامُ) في ـ قولِه : «ولا تُبذّر تَبذيراً» ، قالَ : بَذْلُ الرّجُل مالَهُ ويَقعُدُ ليسَ لَهُ مالٌ ، قالَ : فيَكونُ تَبذيرٌ في حلالٍ ؟ قالَ : نَعَم.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) in answer to Abu Basir’s question about the verse: “but do not squander wastefully” – ‘When a man spends all his money and remains penniless’. Abu Basir then asked, ‘Is spending in such a way for something lawful still called squandering?
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tafsir al-`Ayyashi, v. 2, p. 288 no. 54; Mizan ul Hikmah, page No. 892
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): دَولةُ الأكابِرِ مِن أفضَلِ المَغانِمِ ، دَولةُ اللِئامِ مَذَلَّةُ الكِرامِ.
The governance of senior people [of greater expertise] is one of the greatest advantages whereas the governance of wicked people humiliates noble people
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5112-5113; Mizan ul Hikmah, page No. 893
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): يُستدَلُّ على إدبارِ الدُّوَلِ بأربَعٍ: تَضييعِ الاُصولِ ، والتمسُّكِ بالفروعِ ، وتَقديمِ الأراذلِ ، وتأخيرِ الأفاضِلِ.
The fall of states can be discerned by four things: neglect of the fundamentals, embracing peripheral matters, bringing contemptible ones to the forefront and relegating the virtuous ones
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10965; Mizan ul Hikmah, page No. 893
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): وأعظَمُ ما افتَرَضَ سبحانَهُ مِن تِلكَ الحُقوقِ حَقُّ الوالِي على الرَّعِيَّةِ ، وحقُّ الرعيّةِ على الوالِي ... فإذا أدَّتِ الرعيّةُ إلى الوالي حقَّهُ وأدَّى الوالِي إلَيها حَقَّها عَزَّ الحَقُّ بينهم ، وقامَت مناهِجُ الدِّينِ ، واعتَدَلَتْ مَعالِمُ العَدلِ ، وجَرَت على أذلالِها السُّنَنُ ، فَصَلَحَ بذلك الزمانُ ، وطُمِعَ في بَقاءِ الدَّولةِ ، ويَئسَت مطامِعُ الأعداءِ.
The greatest of the rights that the Glorified [Allah] has made obligatory on man is the right of the ruler over the ruled and the right of the ruled over the ruler…so if the ruled fulfil the rights of the ruler and the ruler fulfils their rights, then the truth attains the position of honour among them, the ways of religion become established, the marks of justice affirmed, the prophetic practice gets implemented correctly, current times improve, the continuance of the state is desired and the ambitions of the enemies are thwarted.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 216; Mizan ul Hikmah, page No. 893
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ما حُصِّنَ الدُّوَلُ بمِثلِ العَدلِ .
Nothing fortifies states like justice
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9574; Mizan ul Hikmah, page No. 893
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): صَيِّرِ الدِّينَ حِصنَ دَولَتِكَ ، والشُّكرَ حِرزَ نِعمَتِكَ ، فَكُلُّ دَولَةٍ يَحوطُها الدِّينُ لا تُغلَبُ ، وكلُّ نِعمَةٍ يَحرُزُها الشُّكرُ لا تُسلَبُ.
Make religion the fortress of your state, and thankfulness a protection for your bounties, because every state whose fortress is religion is invincible and every bounty encompassed by thankfulness remains.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5831; Mizan ul Hikmah, page No. 893
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مِن أماراتِ الدَّولةِ اليَقَظَةُ لِحراسَةِ الاُمورِ.
One of the signs of a [stable] government is vigilance in safeguarding matters
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9360; Mizan ul Hikmah, page No. 893
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ليسَ للصَّبيِّ لَبَنٌ خَيرٌ مِن لَبَنِ اُمِّهِ.
There is no better milk for a child than the milk of his mother
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Uyoun Akhbar al-Reza (AS), v. 2, p. 34, no. 69; Mizan ul Hikmah, page No. 899
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اُنظُرُوا مَن تُرضِعُ أولادَكُم؛ فإنّ الوَلَدَ يَشِبُّ علَيهِ.
Take into account who it is that suckles your children, for verily this is what a child grows on
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Kafi, v. 6, p. 44, no. 10; Mizan ul Hikmah, page No. 899
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): اِستَرضِعْ لِولدِكَ بِلَبَنِ الحِسانِ ، وإيّاكَ والقِباحَ ؛ فإنّ اللَّبَنَ قد يُعدِي.
Get beautiful wet-nurses to suckle your child and keep away from ugly ones, for verily the milk has an effect [on the child].
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, no. 12; Mizan ul Hikmah, page No. 899
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لا تَستَرضِعُوا الحَمقاءَ ، ولا العَمشاءَ؛ فإنّ اللَّبَنَ يُعدِي
Do not employ wet-nurses that are stupid or bleary-eyed for verily the milk has an effect [on the child].
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 103, p. 323, no. 13; Mizan ul Hikmah, page No. 899
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): تَوَقَّوا على أولادِكُم لَبَنَ البَغِيِّ مِن النِّساءِ ، والمَجنونَةِ ؛ فإنّ اللَّبَنَ يُعدِي .
Protect your children from the milk of prostitutes and madwomen, for verily the milk has an effect [on the child].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, no. 9; Mizan ul Hikmah, page No. 899
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): رِضاعُ اليَهوديّةِ والنَّصرانيّةِ خَيرٌ مِن رِضاعِ الناصِبيّةِ.
Getting a Christian or a Jewish wet-nurse to suckle a child is better than a Nasibiyya*.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Wasael al-Shi`aah, v. 15, p. 187, no. 1; Mizan ul Hikmah, page No. 900
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الدُّعاءُ مُخُّ العِبادَةِ ، ولا يَهلِكُ مَعَ الدُّعاءِ أحَدٌ
Supplication is the essence of worship and no one who supplicates will be destroyed.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 93, p. 300, no. 37; Mizan ul Hikmah, page No. 900
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الدُّعاءُ سِلاحُ المُؤمِنِ وَعَمودُ الدّينِ وَنورُ السَّماواتِ والأرضِ.
Supplication is the weapon of the believer, the pillar of religion, and the light of the heavens and the earth.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 468, no. 1; Mizan ul Hikmah, page No. 900
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ أعجَزَ النّاسِ مَن عَجَزَ عَنِ الدُّعاءِ .
Verily the weakest person is the one who is incapable of supplicating.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Tusi, p. 89, no. 136; Mizan ul Hikmah, page No. 900
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أفضَلُ العِبادَةِ الدُّعاءُ ، فإذا أذِنَ اللّه‏ُ لِلعَبدِ في الدُّعاءِ فَتَحَ لَهُ بابَ الرَّحمَةِ ، إنّهُ لَن يَهلِكَ مَعَ الدُّعاءِ أحَدٌ .
The best worship is supplication, for when Allah gives permission [and divine succour] for His servant to supplicate, He opens for him the door of mercy. Surely the one who supplicates will never be destroyed.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 2, p. 237; Mizan ul Hikmah, page No. 901
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ في وَصِيَّتِهِ لاِبنِهِ الحَسَنِ (عَلَيهِ الّسَلامُ) ـ: اِعلَمْ أنَّ الَّذي بِيَدِهِ خَزائنُ مَلَكُوتِ الدُّنيا وَالآخِرَةِ قَد أذِنَ لِدُعائكَ ، وتَكَفَّلَ لِإجابَتِكَ ، وَأمَرَكَ أن تَسألَهُ لِيُعطِيَكَ ، وَهُوَ رَحيمٌ كَريمٌ ، لَم يَجعَلْ بَينَكَ وَبَينَهُ مَن يَحجُبُكَ عَنهُ ، وَلَم يُلْجِئْكَ إلى مَن يَشفَعُ لَكَ إلَيهِ ... ثُمَّ جَعَلَ في يَدِكَ مَفاتيحَ خَزائنِهِ بِما أذِنَ فيهِ مِن مَسألَتِهِ ، فَمَتى شِئتَ استَفتَحتَ بِالدُّعاءِ أبوابَ خَزائنِهِ.
Know that the one in whose hands are the treasures the kingdom of this world and the Hereafter has allowed you to supplicate, He has guaranteed to answer you, He has commanded you to ask Him so He can give you, and He is the All-Merciful, the Kind. He has not placed any barrier between Him and you, He has not committed you to whoever intercedes for you… then He has placed in your hands the keys to His treasures by allowing you to ask from Him, so whenever you wish, open the doors of His treasures by supplicating to Him
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 77, p. 204, no. 1; Mizan ul Hikmah, page No. 901
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الدُّعاءُ مِفتاحُ الرَّحمَةِ وَمِصباحُ الظُّلمَةِ.
Supplication is the key to mercy and a lantern in the darkness
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 93, p. 300, no. 37; Mizan ul Hikmah, page No. 901
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أحَبُّ الأعمالِ إلى اللّه‏ِ عزّوجلّ فِي الأرضِ الدُّعاءُ
The most beloved action on this earth with Allah – Mighty and Exalted – is supplication
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Kafi, v. 2, p. 467, no. 8; Mizan ul Hikmah, page No. 901
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الدُّعاءُ تُرْسُ المُؤمِنِ.
Supplication is the shield of the believer
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Kafi, v. 2, p. 468, no. 7; Mizan ul Hikmah, page No. 901
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): عَلَيكَ بِالدُّعاءِ ، فإنَّ فيهِ شِفاءً مِن كُلِّ داءٍ .
I urge you to supplicate, for verily in supplication is a cure for every ailment.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Makarim al- Akhlaq, v. 2, p. 12, no. 2008; Mizan ul Hikmah, page No. 901
عن ميسّر بن عبد العزيز عن أبي عبد اللّه‏ (عَلَيهِ الّسَلامُ): قال لي: يا ميسّر اُدعُ ولا تَقُلْ: إنَّ الأمرَ قَد فُرِغَ مِنهُ ، إنَّ عِندَ اللّه‏ِ عزّوجلّ مَنزِلَةً لا تُنالُ إلّا بِمَسألَةٍ.
Supplicate and do not say, “the matter has already been decreed”, for verily there is a station with Allah that can only be attained through supplication
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 466, no. 3; Mizan ul Hikmah, page No. 902
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الدُّعاءُ أنفَذُ مِنَ السِّنانِ الحَديدِ .
Supplication is more useful than a sharp iron spearhead.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 297, no. 25; Mizan ul Hikmah, page No. 902
الإمامِ الرِّضا (عَلَيهِ الّسَلامُ): عَلَيكُم بِسِلاحِ الأنبِياءِ . فَقيلَ: وما سِلاحُ الأنبِياءِ؟ قالَ: الدُّعاءُ .
I urge you to use the weapon of the prophets’, upon which he was asked, ‘What is the weapon of the prophets?’, to which he replied, ‘Supplication
Imām Alī ibn Mūsā al-Rezā (a.s.)
al-Kafi, v. 2, p. 468, no. 5; Mizan ul Hikmah, page No. 902
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لا يَرُدُّ القَضاءَ إلّا الدُّعاءُ .
Nothing wards off fate except supplication.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Makarim al- Akhlaq, v. 2, p. 7, no. 1978; Mizan ul Hikmah, page No. 902
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): الدُّعاءُ يَدفَعُ البَلاءَ النّازِلَ وَما لَم يَنزِلْ .
Supplication repels descended calamities and those which are yet to descend
Imām `Alī ibn Husayn (a.s.)
al-Kafi, v. 2, p. 469, no. 5; Mizan ul Hikmah, page No. 902
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): عَلَيكُم بِالدُّعاءِ ، فَإنَّ الدُّعاءَ للّه‏ِِ ، وَالطَّلَبَ إلى اللّه‏ِ يَرُدُّ البَلاءَ وَقَد قُدِّرَ وَقُضِيَ وَلَم يَبقَ إلّا إمضاؤهُ ، فإِذا دُعِيَ اللّه‏ُ عزّوجلّ وسُئلَ صَرْفَ البَلاءِ صَرَفَهُ.
I urge you to supplicate, for verily supplication to Allah and seeking from Allah repels calamity which may have been destined and decreed with just the execution remaining, so if Allah is supplicated and is asked to avert a calamity, it is averted.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Kafi, v. 2, p. 470, no. 8; Mizan ul Hikmah, page No. 903
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): اِدفَعوا أبوابَ البَلاءِ بِالدُّعاءِ.
Repel the doors of calamity with supplication
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 93, p. 288, no. 3; Mizan ul Hikmah, page No. 903
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اِدفَعُوا أمواجَ البَلاءِ بِالدُّعاءِ ، ما المُبتَلَى الَّذي استَدَرَّ بِهِ البَلاءُ بِأحوَجَ إلَى الدُّعاءِ مِنَ المُعافَى الَّذي لا يَأمَنُ البَلاءَ.
Repel the surges of calamity with supplication. The person who is continuously facing calamities is not more in need of supplication than that person who is free and secure from calamity
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 93, p. 301, no. 37; Mizan ul Hikmah, page No. 903
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن تَخَوَّفَ بَلاءً يُصيبُهُ فَتَقَدَّمَ فيهِ بِالدُّعاءِ لَم يُرِهِ اللّه‏ُ عزّوجلّ ذلكَ البَلاءَ أبَداً.
The one who fears the onset of a calamity and precedes it with supplication, Allah will never afflict him with that calamity
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Makarim al- Akhlaq, v. 2, p. 10, no. 1992; Mizan ul Hikmah, page No. 903
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أوْحَى اللّه‏ُ تَبارَكَ وتَعالى إلى داوود (عَلَيهِ الّسَلامُ): اُذكُرْني في سَرَّائكَ أستَجِبْ لَكَ في ضَرَّائكَ.
Allah revealed to Prophet David (AS), ‘Remember me in the good days so that I may answer [and assist] you in the bad [and difficult] days
Allāh (s.w.t.)
Bihar al-Anwar, v. 93, p. 303, no. 39; Mizan ul Hikmah, page No. 904
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): تَعَرَّفْ إلَى اللّه‏ِ فِي الرَّخاءِ يَعرِفْكَ فِي الشِّدَّةِ.
Acquaint yourself with Allah in times of ease and Allah will acknowledge you in times of difficulty.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 87, no. 3; Mizan ul Hikmah, page No. 904
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): يَنبَغي للمُؤمِنِ أن يَكونَ دُعاؤهُ فِي الرَّخاءِ نَحْواً مِن دُعائهِ فِي الشِّدَّةِ.
A believer must supplicate Allah in times of ease the same way that he supplicates Allah in times of difficulty
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 2, p. 488, no. 1; Mizan ul Hikmah, page No. 904
فيما أوحَى اللّه‏ُ إلى موسى (عَلَيهِ الّسَلامُ): يا موسى ، سَلْني كلَّ ما تَحتاجُ إلَيهِ ، حتّى عَلَفَ شاتِكَ ، ومِلحَ عَجينِكَ.
Allah revealed to Prophet Moses (AS), ‘O Moses, ask Me for every single thing that you need, even the grass for your sheep to graze and the salt for your food.
Allāh (s.w.t.)
Bihar al-Anwar, v. 93, p. 303, no. 39; Mizan ul Hikmah, page No. 904
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): سَلُوا اللّه‏َ عزّوجلّ ما بدا لَكُم مِن حوائجِكُم حتّى شِسعَ النَّعلِ؛ فإنّهُ إنْ لَم يُيَسِّرْهُ لَم يَتَيسَّرْ .
Ask Allah for whatever occurs to you from your needs even for the laces of your shoes, for verily if He does not facilitate for it, it will not be facilitated.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 93, p. 295, no. 23; Mizan ul Hikmah, page No. 904
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): لا تُحَقِّرُوا صَغيراً مِن حَوائجِكُم ؛ فإنّ أحَبَّ المؤمنينَ إلَى اللّه‏ِ تَعالى أسألُهُم.
Do not deem the smallest of your needs as insignificant, for verily the most beloved of the believers with Allah is the one who asks [Him] the most
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Makarim al- Akhlaq, v. 2, p. 97, no. 2275; Mizan ul Hikmah, page No. 905
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن قَرَعَ بابَ اللّه‏ِ سبحانَهُ فُتِحَ لَهُ.
He who knocks on Allah’s door, it is opened for him
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8292; Mizan ul Hikmah, page No. 905
الإمامُ الحسنُ (عَلَيهِ الّسَلامُ): ما فَتَحَ اللّه‏ُ عزّوجلّ على أحدٍ بابَ مسألةٍ فَخَزنَ عَنهُ بابَ الإجابةِ.
Allah has never opened the door of request for anyone only to hold back the door of response
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 113, no. 7; Mizan ul Hikmah, page No. 905
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ و قَد سَألَهُ قومٌ: نَدعو فلا يُستَجابُ لَنا ؟! ـ: لأ نَّكُم تَدعونَ مَن لا تَعرِفونَهُ.
We supplicate but are not answered?’ the Im?m said, ‘Because you call upon One whom you do not know
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 93, p. 368, no. 4; Mizan ul Hikmah, page No. 905
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ في قَولِهِ: «فَلْيَستَجِيبُوا لِي وَلْيُؤْمِنُوا بِي»208 ـ: يَعلَمُونَ أ نِّي أقدِرُ عَلَى أنْ اُعطِيَهُم ما يَسألُونِّي .
Regarding the saying of Allah, “so let them respond to Me, and let them have faith in Me” Imam al-Sadiq (AS) said, ‘It means that: “they should know that I [Allah] am capable of giving them what they ask Me for”.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 93, p. 323, no. 37; Mizan ul Hikmah, page No. 906
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ لَمّا سُئلَ‏عن قولِ‏اللّه‏ِ تَعالى: «أُدْعُونِي أسْتَجِبْ لَكُم» فما بالُنا نَدعو فلا نُجابُ؟ ـ: لأنَّ قُلوبَكُم خانَتْ بِثَماني خصالٍ: أوّلُها أ نَّكُم عَرَفتُمُ اللّه‏َ فلَم تُؤَدُّوا حَقَّهُ كما أوجَبَ علَيكُم، فما أغنَتْ عنكُم مَعرِفَتُكُم شَيئا ... فأيُّ دُعاءٍ يُستَجابُ لَكُم مَع هذا وقد سَدَدْتُم أبوابَهُ وطُرُقَهُ؟!
Imam Ali (AS) when he was asked regarding Allah’s verse: “Call Me and I will hear you[r supplications]” – ‘So why does it happen that we supplicate and are not answered?’ - replied, ‘Because your hearts have been treacherous in eight areas, the first of them being that you know Allah but you do not fulfil your right towards Him as is obligatory upon you, so your inner knowledge of Him has not benefited you at all… so then which supplication will be answered for you with this [state of affairs] after you have blocked its doors and paths?!
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
A`alam al-Din, no. 269; Mizan ul Hikmah, page No. 906
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ العبدَ لَيَرفَعُ يَدَهُ إلى اللّه‏ِ ومَطعَمُهُ حَرامٌ، فكيفَ يُستَجابُ لَهُ وهذا حالُهُ ؟!
Verily a servant raises his hands to Allah [in supplication] while his food is unlawful! So how can his supplications be answered while he is in this state?!
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Irshad al-Qulub, no. 149; Mizan ul Hikmah, page No. 906
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أطِبْ كَسبَكَ تُستَجَبْ دَعوَتُكَ ، فإنَّ الرّجلَ يَرفَعُ اللُّقْمَةَ إلى فِيهِ (حَراماً) فما تُستَجابُ له دَعوَةٌ أربَعينَ يوماً.
Make your earnings lawful and your supplication will be answered, for verily when a man raises an unlawful morsel of food to his mouth, his supplication is not answered for forty days.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Makarim al- Akhlaq, v. 2, p. 20, no. 2045; Mizan ul Hikmah, page No. 907
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إذا أرَادَ أحدُكُم أن يُستَجابَ لَهُ فَليُطَيِّبْ كَسبَهُ ولْيَخرُجْ مِن مَظالِمِ الناسِ ، و إنَّ اللّه‏َ لا يُرفَعُ إلَيهِ دُعاءُ عبدٍ وفي بَطنِهِ حرامٌ أو عندَهُ مَظلِمَةٌ لِأحَدٍ مِن خَلقِهِ
If any of you wants his supplication to be answered then he should make a lawful earning and stop wronging people, for verily the supplication of a servant who has unlawful food in his stomach or has wronged anyone from Allah’s creation will not be raised to Allah
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 93, p. 321, no. 31; Mizan ul Hikmah, page No. 907
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): اِعلَموا أنّ اللّه‏َ لا يَستجيبُ دُعاءً مِن قلبٍ غافِلٍ لاهٍ.
Know that Allah does not answer supplication from a heedless and distracted heart
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 93, p. 321, no. 31; Mizan ul Hikmah, page No. 907
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): اغتَنِموا الدُّعاءَ عند الرِّقَّةِ فإنَّها رحمةٌ.
Seize the opportunity to supplicate during tenderness [of your heart] for verily it is a mercy
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Da`awat, p. 30, no. 60; Mizan ul Hikmah, page No. 907
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ لا يَستَجِيبُ دُعاءً بظَهرِ قلبٍ قاسٍ .
Verily Allah does not answer the supplication that comes from a hard heart
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 473, no. 1; Mizan ul Hikmah, page No. 907
عنه (عَلَيهِ الّسَلامُ): إذا رَقَّ أحدُكُم فَليَدعُ ، فإنَّ القلبَ لا يَرِقُّ حَتّى يَخلُصَ .
When any of you feels softness and compassion, then he should supplicate, for no sooner does the heart soften than it becomes pure and sincere
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 477, no. 5; Mizan ul Hikmah, page No. 907
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): إنَّ العبدَ يسألُ اللّه‏َ الحاجةَ فيكونُ من شَأنِهِ قضاؤها إلى أجلٍ قريبٍ أو إلى وقتٍ بَطيءٍ ، فيُذنِبُ العبدُ ذنباً فيقولُ اللّه‏ُ تَبارَكَ وَتَعالى للمَلَكِ: لا تَقضِ حاجَتَهُ واحرِمْهُ إيَّاها ، فإنَّهُ تَعَرَّضَ لِسَخَطي واستَوجَبَ الحِرمانَ مِنّي
Verily a servant asks Allah his need and it is Allah’s way that He either grants it very soon or after some time. The servant sins and Allah – Blessed and most High – says to the angels, ‘Do not grant him, and deprive him of it for verily he has exposed himself to My displeasure and has made himself deserving of My deprivation
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 73, p. 329, no. 11; Mizan ul Hikmah, page No. 908
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ عزّوجلّ أوحى إلى عيسَى بنِ مَريَمَ (عَلَيهِ الّسَلامُ): قُلْ لِلمَلاِء مِن بَني إسرائيلَ ... إنّي غَيرُ مُستَجِيبٍ لِأحَدٍ مِنكُم دَعوَةً ولِأحَدٍ من خَلْقي قِبَلَهُ مَظلِمَةٌ.
Allah revealed to Prophet Jesus (AS) saying, ‘Tell the community of Israelites that… verily I do not answer the supplication of anyone from among you against whom one of My creation holds a claim of wrong or oppression.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Khisal, p. 337, no. 40; Mizan ul Hikmah, page No. 908
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ عزّوجلّ يَقولُ: وَعِزَّتي وَجَلالي ، لا اُجِيبُ دَعوَةَ مَظلومٍ دَعاني في مَظلِمَةٍ ظُلِمَها ولأحدٍ عندَهُ مثلُ تِلك المَظلِمَةِ.
Verily Allah says, ‘By My Might and Exaltedness, I do not answer the supplication of one who has been wronged when he calls Me regarding the wrong that has been done unto him, while someone else holds a similar claim of wrong against him
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, 75, p. 312, no. 20; Mizan ul Hikmah, page No. 908
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنَّ كَرَمَ اللّه‏ِ سُبحانَهُ لا يَنقُضُ حِكمَتَهُ ، فَلِذلِكَ لا يَقَعُ الإجابَةُ في كُلِّ دَعوَةٍ .
Verily the Kindness of Allah, glory be to Him, does not contradict His Wisdom, therefore not all supplications are answered
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3478; Mizan ul Hikmah, page No. 909
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لا يُرَدُّ دُعاءٌ أوَّلُهُ بِسمِ اللّه‏ِ الرّحمنِ الرَّحيمِ .
The supplication that is preceded by “In the Name of Allah, the all-Beneficent, the all-Merciful” will not be rejected
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Da`awat, p. 52, no. 131; Mizan ul Hikmah, page No. 909
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ كُلَّ دُعاءٍ لا يَكونُ قَبلَهُ تَمجيدٌ فَهُوَ أبتَرُ .
Verily every supplication that is not preceded by praise [of Allah] is incomplete
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 93, p. 317, no. 21; Mizan ul Hikmah, page No. 909
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لا يَزالُ الدُّعاءُ مَحجوباً حَتّى يُصَلّى عَلى مُحَمَّدٍ وعَلى آلِ مُحَمَّدٍ.
A supplication remains veiled until the supplicant sends blessings on Muhammad and the family of Muhammad
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 491, no. 1; Mizan ul Hikmah, page No. 909
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن كانَت لَهُ حاجَةٌ إلى اللّه‏ِ عزّوجلّ فَلْيَبدَأ بِالصَّلاةِ عَلى مُحَمَّدٍ وآلِهِ ، ثُمَّ يَسألْ حاجَتَهُ، ثُمَّ يَختِمْ بِالصَّلاةِ عَلى مُحَمَّدٍ وآلِ مُحَمَّدٍ ، فإنَّ اللّه‏َ عزّوجلّ أكرَمُ مِن أن يَقبَلَ الطَّرَفَينِ ويَدَعَ الوَسَطَ إذ كانَتِ الصَّلاةُ عَلى مُحَمَّدٍ وآلِ مُحَمَّدٍ لا تُحجَبُ عَنهُ.
If anyone has a need from Allah, then he should begin by sending blessings upon Muhammad and his family, then ask his need. Thereafter he should seal it by sending blessings upon Muhammad and the family of Muhammad, for verily Allah is too kind than to just accept the two blessings [at the beginning and at the end] and leave the middle, because the request for blessings on Muhammad and his family is never veiled from Him.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Makarim al- Akhlaq, v. 2, p. 19, no. 2040; Mizan ul Hikmah, page No. 910
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): إذا كانَت لَكَ حاجَةٌ إلى اللّه‏ِ فَقُل: اللّهُمَّ إنّي أسألُكَ بِحَقِّ مُحَمَّدٍ وعَلِيٍّ ، فَإنّ لَهُما عِندَكَ شَأناً مِنَ الشَّأنِ.
If you have a need from Allah, then say, “O Allah, verily I ask you for the sake of Muhammad and Ali, for verily they have a special station with You
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Da`awat, p. 51, no. 127; Mizan ul Hikmah, page No. 910
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنّما هِيَ المِدحَةُ ، ثُمَّ الإقرارُ بِالذَّنبِ ، ثُمَّ المَسألَةُ.
[In supplication] praise Allah, then acknowledge your sins, then ask your request.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 93, p. 318, no. 23; Mizan ul Hikmah, page No. 910
فيما وَعَظَ اللّه‏ُ بِهِ عيسى (عَلَيهِ الّسَلامُ): يا عيسى، اُدعُني دُعاءَ الحَزينِ الغَريقِ الّذي لَيسَ لَهُ مُغِيثٌ ... ولا تَدْعُني إلّا مُتَضَرِّعاً إلَيَّ وهَمُّكَ هَمّاً واحِداً، فَإنَّكَ مَتى تَدْعُني كَذلِكَ أجَبتُكَ.
Among Allah’s exhortations to Prophet Jesus (AS) was, ‘O Jesus, call upon Me with a supplication of a sorrowful one, as if he is drowning and has no saviour…and only supplicate Me by imploring Me, with the supplication being your prime concern, for verily if you call Me like that, I will answer you.’
Allāh (s.w.t.)
Bihar al-Anwar, v. 93, p. 314, no. 19; Mizan ul Hikmah, page No. 911
الإمامُ الحسينُ (عَلَيهِ الّسَلامُ): كانَ رَسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) يَرفَعُ يَدَيهِ إذا ابتَهَلَ ودَعا كَما يَستَطعِمُ المِسكينُ.
The Prophet (SAWA) used to raise his hands and implore and beg [to Allah] just like the poor man begs for food
Imām Husayn ibn ‘Alī ibn Abī Ṭālib (a.s.)
Makarim al- Akhlaq, v. 2, p. 8, no. 1981; Mizan ul Hikmah, page No. 911
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن تَوَضَّأ فَأحسَنَ الوُضوءَ ، ثُمَّ صَلّى رَكعَتَينِ، فَأتَمَّ رُكوعَهُما وَسُجودَهُما ، ثُمَّ سَلَّمَ ، وأثنى عَلَى اللّه‏ِ عزّوجلّ وعَلى رَسولِ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ، ثُمَّ سَألَ حاجَتَهُ ، فَقَد طَلَبَ في مَظانِّهِ ، وَمَن طَلَبَ الخَيرَ في مَظانِّهِ لَم يَخِبْ
Whoever performs the ablution correctly and thereafter prays two units of prayer, completes its genuflexions and prostrations, sends the salutations [at the end of the prayer], praises Allah and the Prophet (SAWA), then asks his need in the right place will not be disappointed, because whoever seeks good from the right place is never disappointed
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 93, p. 314, no. 20; Mizan ul Hikmah, page No. 911
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أوحى اللّه‏ُ إلى بَعضِ أنبِيائِهِ: ... لَو أنَّ أهلَ سَبَعِ سَماواتٍ وأرَضينَ سَأَلوني جَميعاً فَأَعطَيتُ كُلَّ واحِدٍ مِنهُم مَسأَلَتَهُ، ما نَقَصَ ذلِكَ مِن مُلكي مِثلَ جَناحِ بَعوضَةٍ ، وكَيفَ يَنقُصُ مُلكٌ أنَا قَيِّمُهُ؟!
Ask Allah and ask Him in abundance, for verily there is nothing too great for Him
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 93, p. 302, no. 39; Mizan ul Hikmah, page No. 911
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): لا تَستَكثِرُوا شَيئاً ممّا تَطلُبُونَ، فما عِندَ اللّه‏ِ أكثَرُ مِمّا تُقدِّرونَ.
Do not regard anything that you seek from Allah as too much, for verily what is with Allah is much greater than you could comprehend.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Makarim al- Akhlaq, v. 2, p. 97, no. 2275; Mizan ul Hikmah, page No. 912
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ في وصيَّتِهِ إلى ابنِهِ الحسنِ (عَلَيهِ الّسَلامُ) ـ: ولتَكُن مَسألَتُكَ فيما يَعنِيكَ مِمّا يَبقى لَكَ جَمالُهُ ويُنفى عنكَ وبالُهُ ، والمالُ لا يَبقى لك ولا تَبقى لَهُ.
Imam Ali (AS) in his counsel to his son al-Hasan (AS) said, Your request [from Allah] must be for such as will aid you of the things whose beauty and goodness will remain for you and whose evil consequences will not touch you, and wealth will neither remain for you, and nor will you remain for it
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 77, p. 205, no. 1; Mizan ul Hikmah, page No. 912
الإمامُ الصّادقُ عليه‏السلام في سُؤالِ عجوزِ بني إسرائيلَ لموسى عليه‏السلام: قالت: لا أفعَلُ حتّى تُعْطِيَني خِصالاً: تُطلِقُ رِجْلي ، وتُعِيدَ إلَيَّ بَصَري ، وتَرُدَّ إلَيَّ شَبابِي ، وتَجعَلَني معكَ في الجَنّةِ
An old woman from among the Israelites asked Moses (AS) a question; she said, ‘I will not do what you wish until you give me a few things: you cause my leg to work, give me back my sight, return to me my youth and make me be with you in Paradise
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Faqih, v. 1, p. 193, no. 594; Mizan ul Hikmah, page No. 912
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إذا دَعا أحَدٌ فَلْيُعِمَّ فإنّه أوجَبُ للدُّعاءِ ، ومَن قَدَّمَ أربعينَ رَجُلاً مِن إخوانِهِ قَبلَ أن يَدعُوَ لِنفسِهِ استُجِيبَ لَهُ فيهِم وفي نفسِهِ .
When someone supplicates, he should pray for everyone, for it renders his supplication more conducive to being answered, and whoever precedes forty from among his brothers in supplication before supplicating for himself, his supplication for them as well as himself will duly be answered.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 93, p. 313, no. 17; Mizan ul Hikmah, page No. 912
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): دَعوةٌ في السِّرِّ تَعدِلُ سبعينَ دَعوةً في العَلاَنِيَةِ .
A supplication asked in secret equals seventy supplications asked openly
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Da`awat, p. 18, no. 7; Mizan ul Hikmah, page No. 913
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): ما اجتَمَعَ أربعةُ رَهطٍ قَطُّ على أمرٍ واحدٍ فَدَعَوا اللّه‏َ إلّا تَفَرَّقُوا عن إجابَةٍ .
No sooner do four people congregate to supplicate together for one matter than they depart with an answer
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 487, no. 2; Mizan ul Hikmah, page No. 913
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): اُدْعُوا اللّه‏َ وأنتُم مُوقِنونَ بالإجابَةِ.
Supplicate to Allah being convinced that he will answer you.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 93, p. 305, no. 1; Mizan ul Hikmah, page No. 913
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إذا دَعَوْتَ فَظُنَّ أنّ حاجَتَكَ بالبابِ.
When you supplicate, be optimistic that your request has reached the door [of Allah].
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 473, no. 1; Mizan ul Hikmah, page No. 913
رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): خيرُ وقتٍ دَعَوتُم اللّه‏َ عزّوجلّ فيهِ الأسحارُ ، وتلا هذهِ الآيةَ في قولِ يعقوبَ (عَلَيهِ الّسَلامُ): «سَوْفَ أسْتَغْفِرُ لَكُمْ رَبِّي» و قال: أخَّرَهُم إلى السَّحَرِ.
The best time to supplicate to Allah, Mighty and Exalted, is the time before dawn’, then he recited the verse which is the saying of Prophet Jacob241 (AS), “I shall plead with my Lord to forgive you”, then he said, ‘He postponed [supplicating for them] till the time before dawn
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 477, no. 6; Mizan ul Hikmah, page No. 914
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): ثلاثةُ أوقاتٍ لا يُحجَبُ فيها الدُّعاءُ عن اللّه‏ِ: في أثَرِ المكتوبةِ ، وعند نُزُولِ القَطْرِ ، وظُهورِ آيةٍ معجزةٍ للّه‏ِ في أرضِهِ .
There are three times when supplication is not veiled from Allah at all: after completion of an obligatory act, during rainfall, and during the manifestation of a miraculous sign from Allah on the earth.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 85, p. 321, no. 8; Mizan ul Hikmah, page No. 914
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): رَحِمَ اللّه‏ُ عبدا طَلَبَ مِن اللّه‏ِ عزّوجلّ حاجةً فَألَحَّ في الدُّعاءِ ، اُستُجِيبَ لَهُ أو لم يُستَجَبْ لَهُ .
Allah has mercy on a servant who seeks a need from Him and insists in supplication, whether it is answered or unanswered for him
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 475, no. 6; Mizan ul Hikmah, page No. 914
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): واللّه‏ِ لا يُلِحُّ عبدٌ مُؤمِنٌ علَى اللّه‏ِ عزّوجلّ في حاجتِهِ إلّا قضاها لَهُ .
By Allah, no sooner does a believing servant insist to Allah, Mighty and Exalted, regarding a need than He fulfils it for him
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 2, p. 475, no. 7; Mizan ul Hikmah, page No. 914
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): يا صاحِبَ الدُّعاءِ ، لا تَسأل عَمّا لا يَكونُ ولا يَحِلُّ .
O supplicant, do not ask for the impossible and the impermissible.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Khisal, p. 635, no. 10; Mizan ul Hikmah, page No. 915
الكافي عن أبي بصير عن الإمام الصّادق (عَلَيهِ الّسَلامُ): لا يَزالُ المُؤمِنُ بِخَيرٍ ورَجاءٍ رَحمَةً مِنَ اللّه‏ِ ما لَم يَستَعجِلْ فَيَقنَطُ وَيَترُكُ الدُّعاءَ . قُلتُ لَهُ: كَيفَ يَستَعجِلُ؟ قالَ: يَقولُ: قَد دَعَوتُ مُنذُ كَذا وكَذا وما أرَى الإجابَةَ!
The believer continues to remain in goodness, comfort, and mercy from Allah as long as he does not seek a hasty response, then despair and abandon supplication as a consequence’. The Im?m was asked, ‘How does he hasten?’, to which he (AS) replied, ‘He says, ‘I have supplicated since such and such a time and I do not yet see an answer.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 93, p. 374, no. 16; Mizan ul Hikmah, page No. 915
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): قالَ اللّه‏ُ تَبارَكَ وتَعالى: يابنَ آدَمَ ، أطِعْني فيما أمَرتُكَ ، ولا تُعَلِّمْني ما يُصلِحُكَ.
Allah, Blessed and most High, has said, ‘O son of Adam, obey Me in what I have commanded, and do not instruct Me about what is good for you
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 71, p. 178, no. 24; Mizan ul Hikmah, page No. 915
عن أبي حمزة: إنَّ اللّه‏َ أوحَى إلى داوود (عَلَيهِ الّسَلامُ): يا داوود ، إنّه لَيسَ عبدٌ مِن عبادِي يُطِيعُني فيما آمُرُهُ إلّا أعطَيتُهُ قَبلَ أن يَسألَني ، وأستَجِيبُ له قَبلَ أن يَدعُوَني.
Verily Allah revealed to Prophet David (AS), ‘O David, verily no sooner does a servant from among My servants obey Me in what I have commanded him than I give him before he asks Me, and I answer him before he supplicates Me
Allāh (s.w.t.)
Bihar al-Anwar, v. 93, p. 376, no. 16; Mizan ul Hikmah, page No. 915
فاطمةُ الزَّهراءُ (عَلَيهَا الّسَلامُ): مَن أصعَدَ إلى اللّه‏ِ خالصَ عبادَتِهِ أهبَطَ اللّه‏ُ عزّوجلّ له أفضَلَ مَصلَحَتِهِ .
The one who sends up to Allah his pure and sincere worship, Allah, Mighty and Exalted, sends down for him that which will be of most benefit to him
Hazrat Fātimah az-Zahrā (s.a.)
Tanbih al-Khawatir, v. 2, p. 108; Mizan ul Hikmah, page No. 916
الإمامُ الحسنُ (عَلَيهِ الّسَلامُ): أنا الضَّامِنُ لِمَن لَم يَهجُسْ في قلبِهِ إلّا الرّضا أن يَدعُوَ اللّه‏َ فَيُستَجابَ لَهُ .
I guarantee that the one who does not harbour anything but contentment in his heart will be answered when he supplicates to Allah
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 43, p. 351, no. 25; Mizan ul Hikmah, page No. 916
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): مَن لم يَرجُ النّاسَ في شيءٍ ورَدَّ أمرَهُ إلى اللّه‏ِ عزّوجلّ في جميعِ اُمورِهِ استَجابَ اللّه‏ُ عزّوجلّ لَهُ في كلِّ شيءٍ .
He who does not place his hope in people for anything and refers all his matters instead to Allah, Allah - Mighty and Exalted - will grant his every need.
Imām `Alī ibn Husayn (a.s.)
Bihar al-Anwar, v. 75, p. 110. no. 16; Mizan ul Hikmah, page No. 916
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إيَّاكُم ودَعوَةَ الوالِدِ ، فإنَّها أحَدُّ مِن السَّيفِ.
Beware of the supplication of the parent, for verily it is sharper than a sword
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 74, p. 84, no. 94; Mizan ul Hikmah, page No. 917
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): دعاءُ أطفالِ اُمَّتي مُستَجابٌ ما لَم يُقارِفوا الذُّنوبَ.
The supplications of the children of my community are answered as long as they have not fallen into sins
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 93, p. 357, no. 14; Mizan ul Hikmah, page No. 917
الإمامُ الحسنُ (عَلَيهِ الّسَلامُ): مَن قَرَأ القرآنَ كانَت لَهُ دعوةٌ مُجابةٌ إمّا مُعَجَّلَةً و إمّا مُؤَجَّلةً.
The one who recites the Qur’an has a supplication of his answered, be it immediately or later
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 93, p. 313, no. 17; Mizan ul Hikmah, page No. 917
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): سألتُ اللّه‏َ أن لا يَستَجيبَ دعاءَ حبيبٍ على حبيبِهِ.
I asked Allah not to answer the supplication of an enamoured one against his beloved
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 93, p. 378, no. 21; Mizan ul Hikmah, page No. 917
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): أربعٌ لا يُستَجابُ لَهُم دعاءٌ: الرجلُ جالسٌ في بَيتِهِ يقولُ: يا ربِّ ارزُقْني ، فيقولُ لَهُ: ألَم آمُرْكَ بالطَّلَبِ ؟ ! ورجلٌ كانَت لَهُ امرأةٌ فَدَعا علَيها ، فيقولُ: ألَم أجعَلْ أمرَها بيدِكَ ؟! ورجلٌ كانَ لَهُ مالٌ فأفسَدَهُ فيقولُ: يا ربِّ ارزُقْني ، فيقولُ لَهُ: ألَم آمُرْكَ بالاقتِصادِ؟! ... ورجلٌ كانَ لَهُ مالٌ فأدانَهُ بغيرِ بَيِّنَةٍ فَيَقولُ: ألَم آمُرْكَ بِالشَّهادَةِ؟!
There are four kinds of people whose supplications do not get answered: the man who sits in his house saying, ‘O my Lord, grant me sustenance’, to whom He says, ‘Did I not command you to seek [for your sustenance]?’, then there is the man who has a wife and supplicates against her, to whom He replies, ‘Did I not make you responsible for her?’, and a man who has wealth and wastes it, who says, ‘O my Lord, grant me sustenance’, to whom He replies, ‘Did I not command you to be economical?’…and a man who has wealth and loans it to someone without keeping any proof [of loan], to whom He replies, ‘Did I not command you to take a witness?!
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Da`awat, p. 33. no. 75; Mizan ul Hikmah, page No. 917
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا يُقَنِّطَنَّكَ إبطاءُ إجابتِهِ ، فإنَّ العطيَّةَ على قَدْرِ النِّيَّةِ ، وربّما اُخِّرَتْ عنكَ الإجابةُ لِيَكونَ ذلكَ أعظَمَ لِأجرِ السائلِ وأجزَلَ لِعَطاءِ الآمِلِ ، وربّما سألتَ الشيءَ فلم تُؤْتاهُ واُوتيتَ خيراً مِنهُ عاجِلاً أو آجِلاً ، أو صُرِفَ عنكَ لِما هُوَ خيرٌ لكَ ، فَلَرُبَّ أمرٍ قد طَلِبْتَهُ وفيهِ هلاكُ دينِكَ لو اُوتيتَهُ.
A delay in response should not dishearten you, for verily the grant [from Allah] is proportional to [the sincerity of] your intention, and maybe the response has been delayed in order for it to be a greater reward for the one who asked and a greater bestowal for the hopeful one, or maybe you asked for something and it was not given to you and instead you are to be granted something better sooner or later, or it may have been kept away from you for your own good, for many a matter that you ask for would be detrimental to your religion [and faith] if it were to be given to you
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Kashf al-MaIajja, no. 228; Mizan ul Hikmah, page No. 918
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): قالَ اللّه‏ُ تعالى: وعِزَّتي وجلالي وعَظَمَتي وبَهائي ، إنّي لَأحمِي وَليّي أن اُعطِيَهُ في دارِ الدنيا شيئاً يشغَلُهُ عن ذِكري حتّى يَدعُوَني فأسمَعَ صوتَهُ ، و إنّي لَاُعطي الكافرَ مُنيَتَهُ حتّى لا يَدعُوَني فَأسمَعَ صوتَهُ بُغضاً لَهُ .
Allah said, ‘By My Might, Exaltedness, Greatness and Splendour, verily I protect My friend by not giving him something in this world that will preoccupy him from My remembrance, and so [that he may continue to call Me] so that I can hear his voice, and verily I grant the disbeliever his wish for him so that he stops calling Me lest I hear his voice
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Tamhis, p. 33, no. 17; Mizan ul Hikmah, page No. 918
الإمامُ الصّادقُ عليه‏السلام: جاءَ رجلٌ إلى أميرِ المؤمنينَ عليه‏السلام فقال: إنّي دَعَوتُ اللّه‏َ فلَم أرَ الإجابةَ ! فقالَ: لقد وَصَفتَ اللّه‏َ بغيرِ صِفاتِهِ ، و إنَّ للدُّعاءِ أربعَ خصالٍ: إخلاصُ السَّريرةِ ، و إحضارُ النِّيّةِ ، ومَعرفةُ الوسيلةِ ، والإنصافُ في المسألةِ ، فهل دَعَوتَ وأنتَ عارفٌ بهذهِ الأربعةِ ؟ قالَ: لا ، قالَ: فاعرِفْهُنَّ .
A man came to the Commander of the Faithful and said, ‘Verily I have supplicated to Allah, but I have not received an answer!’, the Im?m (AS) said, ‘You have described Allah in a manner that He is not worthy of being described, for verily supplication has four stages: sincerity of the heart, making the intention, having true knowledge of the means, and being fair regarding the request. So did you supplicate knowing these four conditions?’ He said, ‘No’, then the Imam (AS) said, ‘Then know them now’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tanbih al-Khawatir, v. 1, p. 302; Mizan ul Hikmah, page No. 919
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): المؤمنُ مِن دُعائهِ على ثلاثٍ: إمّا أن يُدَّخَرَ لَهُ ، و إمّا أن يُعَجَّلَ لَهُ ، و إمّا أن يُدْفَعَ عَنهُ بَلاءٌ يُريدُ أن يُصِيبَهُ.
There are three types of outcome from a believer’s supplication: either it is stored away for him for later, or it is hastened for him, or it repels a calamity waiting to afflict him
Imām `Alī ibn Husayn (a.s.)
Tuhaf al-`Uqoul, no. 280; Mizan ul Hikmah, page No. 919
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): يَتَمَنّى المؤمنُ أ نّه لم يُستَجَبْ لَهُ دَعوَةٌ في الدنيا مِمّا يَرى مِن حُسنِ الثوابِ.
The believer would wish that none of his supplications were answered in this world when he sees his beautiful and great rewards
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 491, no. 9; Mizan ul Hikmah, page No. 919
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إذا اتَّهَمَ المؤمنُ أخاهُ انْماثَ الإيمانُ مِن قلبِهِ كما يَنْماثُ المِلحُ في الماءِ
When a believer suspects his fellow brother, his faith disappears from his heart like salt disappears in water
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 361, no. 1; Mizan ul Hikmah, page No. 920
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَنِ اتَّهمَ أخاهُ في دِينِهِ فلا حُرمَةَ بَينَهُما .
He who suspects the religion of his brother removes the covenant between them
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v.2, p.361, no. 2; Mizan ul Hikmah, page No. 920
رسولُ اللّه (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أولى النّاسِ بالتُّهْمةِ مَن جالَسَ أهلَ التُّهْمةِ .
The person most deserving of suspicion is he who sits with suspect people
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Saduq, p. 28, no. 4; Mizan ul Hikmah, page No. 920
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إيّاكَ ومَواطِنَ التُّهْمةِ والمجلسَ المَظْنونَ بهِ السّوءُ ، فإنَّ قَرينَ السُّوءِ يَغُرُّ جَلِيسَهُ .
Stay away from places of suspicion and suspect gatherings, for an evil friend seduces his companion
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 75, p. 90, no. 2; Mizan ul Hikmah, page No. 920
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن وَقَفَ نَفسَهُ مَوقِفَ التُّهْمةِ فلا يلُومَنَّ مَن أساءَ بهِ الظّنَّ .
A man who places himself in a suspect situation must not blame those who suspect him
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 75, p. 90, no. 4; Mizan ul Hikmah, page No. 920
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): من دَخلَ مَداخِلَ السُّوءِ اتُّهِم .
A man who enters suspect places will be suspected
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 75, p. 91, no. 8; Mizan ul Hikmah, page No. 920
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن غَشَّ أخاهُ المُسلِمَ نَزَعَ اللّه‏ُ عَنهُ بَرَكةَ رِزقِهِ، وأفسَدَ علَيهِ مَعيشَتَهُ، ووَكَلَهُ إلى نفسِه
He who swindles a fellow Muslim brother, Allah snatches away the benediction in his sustenance, thwarts his efforts at earning a livelihood, and relegates him to his own base self
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 76, p. 365, no. 30; Mizan ul Hikmah, page No. 930
الترغيب والترهيب: إنَّ رسولَ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) مَرَّ على صُبْرَةِ طَعامٍ، فَأدخَلَ يَدَهُ فيها فَنالَت أصابِعُهُ بَلَلاً، فقالَ: ما هذا يا صاحِبَ الطَّعامِ ؟ قالَ: أصابَتهُ السماءُ يارسولَ اللّه‏ِ . قالَ: أفَلا جَعَلتَهُ فَوقَ الطَّعامِ حتّى يَراهُ الناسُ؟! مَن غَشَّنا فَلَيسَ مِنّا.
It is narrated in Kanz al-`Aummal: ‘Verily the Prophet (SAWA) once passed by a pile of wheat, so he placed his hand in and his fingers hit upon some moisture, at which he asked the vendor, ‘What is this O vendor of wheat?’ to which he replied, ‘The rain fell on it O Prophet of Allah.’ The Prophet then asked him, ‘Then why did you not place it at the top of the pile that people might see it?! He who swindles us is not of us
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Targhib wa al-Tarhib, v. 2, p. 571, no. 2; Mizan ul Hikmah, page No. 930
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ مِن عَهدِهِ إلى بعضِ عُمّالِهِ ـ: إنَّ أعظَمَ الخِيانَةِ خِيانَةُ الاُمَّةِ، وأفظَعَ الغِشِّ غِشُّ الأئمَّةِ.
Verily the worst act of treachery is the treachery against a Muslim community, and the worst act of swindling is swindling one’s leaders [Imams].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 26; Mizan ul Hikmah, page No. 930
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن غَشَّ الناسَ في دِينِهِم فَهُو مُعانِدٌ للّه‏ِِ ورسولِهِ .
He who swindles people in matters of religion is an antagonist of Allah and His Prophet
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8891; Mizan ul Hikmah, page No. 930
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): ليسَ مِنّا مَن غَشَّنا .
He who swindles us is not of us
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 5, p. 160, no. 1; Mizan ul Hikmah, page No. 930
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ) ـ لَمّا مَرَّ بهشامِ بنِ الحَكَمِ وهو يَبِيعُ السَّابِرِيَّ فِي الظِّلالِ ـ: يا هِشامُ، إنّ البَيعَ فِي الظِلِّ غِشٌّ، وإنَّ الغِشَّ لا يَحِلُّ.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.) once passed by Hisham b. al-Hakam selling fine cloth in the shade, so he said to him, ‘O Hisham, verily the sale of goods in the shade is considered fraud, and verily fraud is not allowed
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Kafi, v. 5, p. 160, no. 6; Mizan ul Hikmah, page No. 931
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): استَحسِنُوا أسماءَكُم ؛ فإنّكُم تُدعَوْنَ بها يَومَ القِيامَةِ: قُمْ يا فُلانَ ابنَ فُلانٍ إلى نورِكَ ، وقُمْ يا فُلانَ ابنَ فُلانٍ لا نُورَ لَكَ.
Keep good names for yourselves, for verily you will be called by them on the Day of Resurrection: Come O x son of x towards your light, or: O x son of x, there is no light for youq
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 6, p. 19, no. 10; Mizan ul Hikmah, page No. 936
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): سَمُّوا أولادَكُم أسماءَ الأنبياءِ.
Name your children after the prophets.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Makarim al- Akhlaq, v. 1, p. 474, no. 1626; Mizan ul Hikmah, page No. 936
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لَمّا سُئلَ عنِ التَّسميَةِ بِأسماءِ الأئمّةِ ، أفِي ذلك نَفعٌ ؟ ـ: إي واللّه‏ِ ، وهَلِ الدِّينُ إلّا الحُبُّ ؟! قالَ اللّه‏ُ: «إنْ كُنْتُمْ تُحِبُّونَ اللّه‏َ فاتَّبِعُوني يُحبِبْكُمُ اللّه‏ُ ويَغفِرْ لَكُمْ ذُنُوبَكُم
was once asked with regards to naming [one's children] after the Imams (AS) and whether there was any benefit in doing so, to which he replied, 'Of course, by Allah, and is religion anything but love?! Allah has said, "Say, 'If you love Allah, then follow me; Allah will love you and forgive you your sins, and Allah is all-forgiving, all-merciful
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tafsir al-`Ayyashi, v. 1, p. 168, no. 28; Mizan ul Hikmah, page No. 937
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): أوَّلُ ما يَبَرُّ الرَّجُلُ وَلَدَهُ أن يُسَمِّيَهُ بِاسمٍ حَسَنٍ، فَلْيُحَسِّنْ أحَدُكُمُ اسمَ وَلَدِهِ .
The very first act of kindness of a man towards his son is to give him a good name, so keep good names for your children
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Kafi, v. 6, p. 18, no. 3; Mizan ul Hikmah, page No. 937
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): كانَ رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) يُغَيِّرُ الأسماءَ القَبيحَةَ في الرِّجالِ والبُلدانِ .
The Prophet (SAWA) used to change ugly names of people and places [to good names].
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 104, p. 127, no. 4; Mizan ul Hikmah, page No. 937
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): التفكُّرُ يَدعُو إلَى البِرِّ والعَمَلِ بهِ.
Thinking instigates goodness and action upon it
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Kafi, v. 2, p. 55, no. 5; Mizan ul Hikmah, page No. 937
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن تَفَكَّرَ أبصَرَ.
He who thinks perceives.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 31; Mizan ul Hikmah, page No. 937
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن أكثَرَ الفِكرَ فيما تَعَلَّمَ أتقَنَ عِلمَهُ، وفَهِمَ ما لم يَكُن يَفهَمُ.
Whoever increases his thinking in whatever he learns, his knowledge will become proficient, and he will come to understand whatever he did not understand before
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8917; Mizan ul Hikmah, page No. 937
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا عِلمَ كالتَّفكُّرِ .
There is no knowledge like thinking
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 113; Mizan ul Hikmah, page No. 938
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الفِكرُ مِرآةٌ صافِيَةٌ.
Thinking is a transparent mirror
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 5; Mizan ul Hikmah, page No. 938
الإمامُ الحسنُ (عَلَيهِ الّسَلامُ): التفكُّرُ حَياةُ قَلبِ البَصيرِ.
Thinking is the life of the heart of the cognizant
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 115, no. 11; Mizan ul Hikmah, page No. 938
الإمامُ الحسنُ (عَلَيهِ الّسَلامُ): اُوصيكُم بتَقوَى اللّه‏ِ وإدامَةِ التَّفَكُّرِ ؛ فإنَّ التَّفَكُّرَ أبو كُلِّ خَيرٍ واُمُّهُ.
I advise you with Godwariness and continuous thinking, for thinking is the father and mother of all good
Imām Hasan ibn ‘Alī ibn Abī Tālib (a.s.)
Tanbih al-Khawatir, v. 1, p. 52; Mizan ul Hikmah, page No. 938
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الفِكرَةُ مِرآةُ الحَسَناتِ وكَفّارَةُ السَّيّئاتِ
A thought is the mirror of merits and the penance for vices.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 71, p. 327, no. 22; Mizan ul Hikmah, page No. 938
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): أفضَلُ العِبادَةِ إدمانُ التَّفكُّرِ في اللّه‏ِ وفي قُدرَتِهِ.
The best of worship is perpetually thinking 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. 938
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): تَفَكُّرُ ساعَةٍ خَيرٌ مِن عِبادَةِ سَنَةٍ «إنَّما يَتَذَكَّرُ اُولُوا الأَلبابِ».
Thinking for an hour is better than worshipping for a year, for “Only those who possess intellect take admonition”[ Quran 39:9].
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 71, p. 327, no. 22; Mizan ul Hikmah, page No. 939
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن قَلَّ أكلُهُ صَفا فِكرُهُ.
Whoever eats less, their thought will be more purified
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8462; Mizan ul Hikmah, page No. 939
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كيفَ تَصفُو فِكرَةُ مَن يَستَديمُ الشِّبَعَ؟!
How can one’s thought be purified if they are constantly full.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6975; Mizan ul Hikmah, page No. 939
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الفِكرُ في غَيرِ الحِكمَةِ هَوَسٌ.
Thinking outside [the bounds] of wisdom is fantasy.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1278; Mizan ul Hikmah, page No. 939
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن كَثُرَ فِكرُهُ في المَعاصي دَعَتهُ إلَيها.
Whoever thinks much about sins, will be prompted to commit them.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8561; Mizan ul Hikmah, page No. 939
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن تَفَكَّرَ في ذاتِ اللّه‏ِ أَبلَسَ.
Whoever thinks about the Grandeur of Allah will fail.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9207; Mizan ul Hikmah, page No. 939
الكافي عن مُعمَّر بنِ خَلاّدٍ: سَمِعتُ أبا الحَسَنِ (عَلَيهِ الّسَلامُ) يقولُ: «الم * أحَسِبَ الناسُ أنْ يُتْرَكُوا أنْ يَقُولُوا آمَنّا وهُم لا يُفْتَنُونَ» ثُمّ قالَ لي: ما الفِتنَةُ ؟ قلتُ: جُعِلتُ فداكَ الذي عِندَنا الفِتنَةُ في الدِّينِ، فقالَ: يُفتَنُونَ كما يُفتَنُ الذَّهبُ، ثُمّ قالَ: يُخلَصُونَ كما يُخلَصُ الذَّهبُ.
I heard Imam al-Rida (AS) say: “Alif, lam, mim. Do people imagine that they will be left off (on their own) saying: “We believe!” and they will not be tried”, and he then asked me, ‘What is trial?’ I said, ‘May my soul be sacrificed for you, what I know is that it is to be tested in religion.’ He said, ‘They [the believers] will be tried the way gold is tried’, he then said, ‘They will be purified the way gold is purified (Tradition by Mu`aammar b. Khallad )
Imām Alī ibn Mūsā al-Rezā (a.s.)
al-Kafi, v. 1, p. 370, no. 4; Mizan ul Hikmah, page No. 952
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لَأنا لِفِتنَةِ السَّرّاءِ أخوَفُ علَيكُم مِن فِتنَةِ الضَّرّاءِ، إنّكُمُ ابتُلِيتُم بفِتنَةِ الضَّرّاءِ فَصَبَرتُم، وإنّ الدنيا حُلوَةٌ خَضِرَةٌ.
I fear for you the trials that are in good times more than in bad times. You have been struck with tests of bad times and you have endured them with patience, while verily the world remains sweet and luxuriant [to you].
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Targhib wa al-Tarhib, v. 4, p. 184, no. 74; Mizan ul Hikmah, page No. 953
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الفِتَنُ ثلاثٌ: حُبُّ النِّساءِ وهُو سَيفُ الشَّيطانِ، وشُربُ الخَمرِ وهُو فَخُّ الشَّيطانِ، وحُبُّ الدِّينارِ والدِّرهَمِ وهُو سَهمُ الشَّيطانِ، فَمَن أحَبَّ النِّساءَ لم يَنتَفِعْ بعَيشِهِ، ومَن أحَبَّ الأشرِبَةَ حَرُمَت علَيهِ الجَنّةُ، ومَن أحَبَّ الدِّينارَ والدِّرهَمَ فهُو عَبدُ الدنيا
Trials are of three kinds: love of women, and this is the sword of the devil; drinking of wine, and this is the snare of the devil; and the love of dinars and dirhams, which is the arrow of the devil. So those who love women will not benefit from life, and those who love drinking will be barred from Heaven, and those who love the dinar and dirham are slaves of the world
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 73, p. 140, no. 12; Mizan ul Hikmah, page No. 953
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ لرجُلٍ يُسَمّى حَرباً يَمشي مَعهُ وهُو راكِبٌ ـ: ارجِعْ، فإنَّ مَشيَ مِثلِكَ مَع مِثلِي فِتنَةٌ للوالي، ومَذَلَّةٌ للمؤمنِ.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.), who was riding, said to a person by the name of Harb who was walking with him, ‘Go back, for the walking of someone like you with me is a trial for a governor and a [source of] humiliation for the believer.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 322; Mizan ul Hikmah, page No. 953
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): طُوبى لِلمُخلِصينَ، اُولئكَ مَصابيحُ الهُدى تَنجَلي عَنهُم كلُّ فِتنَةٍ ظَلماءَ.
Blessed are the sincere. They are the lanterns of guidance, and all dark trials are cleared away from them
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Targhib wa al-Tarhib, v. 1, p. 54, no. 5; Mizan ul Hikmah, page No. 954
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اعلَمُوا أنّهُ مَن يَتَّقِ اللّه‏َ يَجعَلْ لَهُ مَخرجاً مِن الفِتَنِ، ونوراً مِن الظُّلَمِ
Know that those who are wary of their duty to Allah will find through Him a way out of the troubles of trials, and a light from darkness.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 183; Mizan ul Hikmah, page No. 954
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن شَبَّ نارَ الفِتنَةِ كانَ وَقوداً لها.
He who ignites the fire of a troubling test will become its firewood
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10109; Mizan ul Hikmah, page No. 954
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): والٍ ظَلومٌ غَشومٌ خَيرٌ مِن فِتنَةٍ تَدُومُ.
A brutal oppressing governor is better than a continuous trial.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9163; Mizan ul Hikmah, page No. 954
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كُنْ في الفتنَةِ كَابنِ اللَّبونِ ؛ لا ظَهرٌ فَيُركَبَ، ولاضَرعٌ فيُحلَبَ (فَيُحتَلَبَ).
You should be in a trial like a baby camel, neither can it be mounted [and overcome as a result], nor can it be milked [and taken advantage of].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 1; Mizan ul Hikmah, page No. 955
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَنِ اقتَطَعَ مالَ مؤمنٍ غَصباً بغَيرِ حَقِّهِ لَم يَزَلِ اللّه‏ُ مُعرِضاً عَنهُ، ماقِتاً لأِعمالِهِ التي يَعمَلُها مِن البِرِّ والخَيرِ، لا يُثبِتُها في حَسَناتِهِ حتّى يَتُوبَ ويَرُدَّ المالَ الذي أخَذَهُ إلى صاحِبِهِ.
He who usurps the property of a believer without having right to it, Allah continues to abandon him, despising all the good and righteous deeds that he performs, not recording them among his good deeds until and unless he repents and returns the property that he seized to its rightful owner.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Mustadrak al-Wasa`il, v. 17, p. 89, no. 20823; Mizan ul Hikmah, page No. 967
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الحَجَرُ الغَصِيبُ فِي الدارِ رَهنٌ على خَرابِها .
One usurped stone in a house is a guarantee for its ruin.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 240; Mizan ul Hikmah, page No. 968
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لَمّا سُئلَ عَمَّن أخَذَ أرضا بِغَيرِ حَقِّها وبَنى فيها ـ: يُرفَعُ بِناؤهُ، وتُسَلَّمُ التُّربَةُ إلى صاحِبِها ؛ ليسَ لِعِرقِ ظالِمٍ حَقٌّ .
was once asked about one who has taken land without right to it and built upon it, to which he replied, ‘The building is to be destroyed and the land returned to its rightful owner. The entire lineage of a wrongdoer holds no right.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Wasael al-Shi`aah, v. 17, p. 211, no. 1; Mizan ul Hikmah, page No. 968
الإمامُ المهديُّ (عَلَيهِ الّسَلامُ): لا يَحِلُّ لأِحدٍ أن يَتَصَرَّفَ في مالِ غَيرِهِ بغَيرِ إذنِهِ .
It is not permissible for anyone to use the property of another without his permission.
Imām ‘Alī an-Naqī (‘Alī al-Hādī ) (a.s.)
Wasael al-Shi`aah, v. 17, p 311, no. 1, p 309, no. 4; Mizan ul Hikmah, page No. 968
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنّ اللّه‏َ عزّوجلّ لَعَنَ آكِلَ الرِّبا ومُوكِلَهُ وكاتِبَهُ وشاهِدَيهِ
Verily Allah, Mighty and Exalted, curses the usurer, his agent, his scribe and his two witnesses
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Saduq, p. 346, no. 1; Mizan ul Hikmah, page No. 969
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): أخبَثُ المَكاسِبِ ، كَسبُ الرِّبا.
The most despicable of profits is the profit earned from usury.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 5, p. 147, no. 12; Mizan ul Hikmah, page No. 969
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): دِرهَمُ ربا أعظَمُ عِندَ اللّه‏ِ عزّوجلّ مِن سَبعينَ زَنيةً كلّها بِذاتِ مَحرمٍ في بيتِ اللّه‏ِ الحرامِ
A dirham earned by usury is worse in the sight of Allah than seventy counts of incest in the Holy Sanctuary of Allah
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Nur al-Thaqalayn, v. 1, p. 295, no. 1177; Mizan ul Hikmah, page No. 969
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لَمّا سَألَهُ هِشامُ بنُ الحَكَمِ عن عِلَّةِ تَحريمِ الرِّبا ـ: إنّهُ لَو كانَ الرِّبا حلالاً لَتَرَكَ الناسُ التِّجاراتِ وما يَحتاجونَ إلَيهِ فحَرَّمَ اللّه‏ُ الرِّبا لتَفِرَّ الناسُ عنِ الحرامِ إلى التِّجاراتِ وإلى البَيعِ والشِّراءِ فَيَتَّصِلَ ذلكَ بَينَهُم في القَرضِ .
Imām Ja'far ibn Muhammad al-Sādiq (a.s.),when asked by Hisham b. al-Hakam about the reason behind the prohibition of usury, replied, 'Were usury to be permissible, people would abandon their trading and other necessities, so Allah prohibited usury in order that man may flee from the unlawful [means of earning] to trade, and resort to buying and selling, and this in turn facilitates borrowing from each other.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 103, p. 119,no. 24; Mizan ul Hikmah, page No. 970
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لَمَّا سُئلَ عن عِلَّةِ تحريمِ الرِّبا ـ: لئلاّ يَتَمانَعَ الناسُ المَعـروفَ.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) was asked the reason behind the prohibition of usury, he replied, 'So that people may not withhold common courtesy from each other
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 78, p. 201, no. 32; Mizan ul Hikmah, page No. 970
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَعاشِرَ الناسِ ، الفِقهَ ثُمَّ المَتجَرَ ، واللّه‏ِ لَلرِّبا في هذِهِ الاُمَّةِ أخفى من دَبِيبِ النَّملِ عَلى الصَّفا.
Engage yourself firstly in communal relations with people, then the law, and subsequently trading, for by Allah, usury creeps into this community more discreetly than an ant creeps onto a rock
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 103, p. 117, no. 16; Mizan ul Hikmah, page No. 970
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَنِ اتَّجَرَ بغَيرِ فِقهٍ فَقَدِ ارتَطَمَ في الرِّبا.
Whoever trades without knowledge of legal rulings gets involved in usury
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 447; Mizan ul Hikmah, page No. 970
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لَمّا بلَغهُ أنّ رَجلاً كانَ يَأكُلُ الرِّبا ويُسَمِّيهِ اللِّباءَ ـ: لئن أمكَنَنِي اللّه‏ُ عزّوجلّ (مِنهُ) لَأضرِبَنَّ عُنُقَهُ.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) was once informed of a man who was extorting usury and calling it liba’ instead of riba (usury) to justify his actions, with regards to whom Imam said, 'If Allah gave me the power to, I would have him beheaded
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 5, p. 147, no. 11; Mizan ul Hikmah, page No. 970
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): العافِيَةُ أهنى النِّعَمِ.
Vitality is the most beneficial of bounties
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 973; Mizan ul Hikmah, page No. 976
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): لا لِباسَ أجمَلُ مِنَ العافِيَةِ.
There is no garment more beautiful than vitality.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Tawhid, v. 74, no. 27; Mizan ul Hikmah, page No. 976
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): بِالعافِيَةِ تُوجَدُ لَذَّةُ الحَياةِ.
Joie-de-vivre [i.e. the pleasure of living] is to be found through vitality
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4207; Mizan ul Hikmah, page No. 976
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): العافِيَةُ نِعمَةٌ خَفِيَّةٌ ، إذا وُجِدَت نُسِيَت ، وإذا فُقِدَت ذُكِرَت.
Vitality is a subtle bounty – when present it is forgotten, and when lost it is remembered
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Faqih, v. 4, p. 406, no. 5878; Mizan ul Hikmah, page No. 977
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن صَلّى عَلَيَّ مَرَّةً فَتَحَ اللّه‏ُ عَلَيهِ باباً مِنَ العافِيَةِ .
He who sends peace and blessings on me once, Allah opens for me a door of vitality
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Jami`a al-Akhbar, p. 152, no. 344; Mizan ul Hikmah, page No. 977
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): العافِيَةُ عَشرَةُ أجزاءٍ ، تِسعَةٌ مِنها في الصَّمتِ إلّا بِذِكرِ اللّهِ ، وواحِدٌ في تَركِ مُجالَسَةِ السُّفَهاءِ
Vitality has ten parts, nine of which lie in silence except for the remembrance of Allah, and one part of which lies in abandoning the company of fools
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tuhaf al-`Uqoul, no. 89; Mizan ul Hikmah, page No. 977
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): سَلُوا اللّه‏َ المُعافاةَ؛ فإنَّهُ لَم يُؤتَ أحَدٌ بَعدَ اليَقينِ خَيراً مِنَ المُعافاةِ.
Ask Allah for vitality, for verily after conviction no one is given anything better than vitality
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sunan Ibn Maaja, no. 3849; Mizan ul Hikmah, page No. 978
الدعوات: رُويَ أنَّ النَّبيَّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) دَخلَ عَلى مَريضٍ ، قالَ: ما شأنُكَ؟ قالَ: صَلَّيتَ بِنا صلاةَ المَغربِ فقرأتَ القارِعَةَ ، فقلتُ: اللّهمَّ إن كانَ لي عندَكَ ذَنبٌ تريدُ أن تُعذِّبني بهِ في الآخِرَةِ فَعَجِّلْ ذلكَ في الدُّنيا؛ فَصرتُ كَما ترى! فقال (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): بِئسَما قُلتَ ، ألا قُلتَ، رَبَّنا آتِنا في الدّنيا حَسَنَةً وفي الآخِرَةِ حَسَنَةً وقِنا عَذابَ النّارِ ؟! فَدَعا لَهُ حَتّى أفاقَ.
A man once heard the Prophet (SAWA) reciting the chapter [of the Qur’ an] entitled al-Qari`aah (The Catastrophe) in his evening prayer, as a result of which he supplicated to be punished for his sins in this world and fell ill as a result. The Prophet (SAWA) said to him, ‘You spoke badly indeed when you should have said, ‘Our Lord, grant us good in this world and good in the Hereafter and protect us from the punishment of the Fire!’ and he supplicated for him until he got up again
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Da`awat, p. 114, no. 261; Mizan ul Hikmah, page No. 978
الإمامُ زينَ العابدينُ (عَلَيهِ الّسَلامُ) ـ لَمّا ضَرَبَ عَلى كَتِفِ رَجُلٍ يَطوفُ بِالكَعبَةِ ويَقولُ: اللّهُمَّ إنّي أسألُكَ الصَّبرَ ـ: سَألتَ البَلاءَ ! قُلِ: اللّهُمَّ إنّي أسألُكَ العافِيَةَ ، والشُّكرَ عَلَى العافِيَةِ .
Imām `Alī ibn Husayn (a.s.) bumped into the shoulder of a man circumambulating the ka`aba saying, ‘O Allah verily I ask You for patience’ , upon which the Imam said, ‘You have asked to be tried! Say instead O Allah verily I ask You for vitality, and for the ability to thank You for my vitality
Imām `Alī ibn Husayn (a.s.)
al-Da`awat, p. 114, no. 262; Mizan ul Hikmah, page No. 978
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): اللّهُمَّ إنّي أسألُكَ العافِيَةَ ، وأسألُكَ جَميلَ العافِيَةِ ، وأسألُكَ شُكرَ العافِيَةِ ، وأسألُكَ شُكرَ شُكرِ العافِيَةِ
O Allah verily I ask You for vitality, and I ask You for gracious vitality, and I ask You for the ability to thank You for vitality, and I ask You for thankfulness for having granted me the ability to thank You for vitality
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Da`awat, p. 84, no. 211; Mizan ul Hikmah, page No. 978
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): إنَّ للّه‏ِِ عزَّوجلَّ ضَنائنَ يَضُنُّ بِهِم عَنِ البَلاءِ ، فيُحييهِم في عافِيَةٍ ، ويَرزُقُهُم في عافِيَةٍ ، ويُميتُهُم في عافِيَةٍ ، ويَبعَثُهُم في عافِيَةٍ ، ويُسكِنُهُمُ الجَنَّةَ في عافِيَةٍ.
Verily Allah, Mighty and Exalted, has certain protégés whom He tenaciously guards against tribulation, such that He gives them life through vitality, sustains them with vitality, causes them to die in vitality, resurrects them again in vitality, and makes them dwell in Paradise in vitality
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 2, p. 462, no. 1; Mizan ul Hikmah, page No. 979
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنّ اللّه‏َ يُحِبُّ الصَّوتَ الخَفيضَ، ويُبغِضُ الصَّوتَ الرَّفيعَ.
Verily Allah loves the low voice and despises the raised voice
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Munyat al-Murid, p. 213; Mizan ul Hikmah, page No. 979
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ـ في وصيِّتِهِ لأبي ذَرٍّ ـ: يا أباذَرٍّ، اخفِضْ صَوتَكَ عِند الجَنائزِ، وعِندَ القِتالِ، وعِندَ القرآنِ.
O Abu Dharr, lower your voice at funerals, during a battle, and when the Qur’an is being recited
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 82; Mizan ul Hikmah, page No. 979
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ثلاثٌ فيهِنَّ المُروءَةُ: غَضُّ الطَّرفِ، وغَضُّ الصَّوتِ، ومَشيُ القَصدِ.
Three actions are considered to be gallant: lowering one’s gaze, lowering one’s voice and walking with deliberation
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4660; Mizan ul Hikmah, page No. 979
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): خَفضُ الصَّوتِ، وغَضُّ البَصَرِ، ومَشيُ القَصدِ، مِن أمارَةِ الإيمانِ وحُسنِ التَّـدَيُّنِ.
Lowering one’s voice, lowering one’s gaze, and walking with deliberation are among the marks of one’s faith and the integrity of one’s devoutness.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5073; Mizan ul Hikmah, page No. 980
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): وَيحَ المُسرِفِ ، ما أبعَدَهُ عن صَلاحِ نفسِهِ واستِدراكِ أمرِهِ !
Woe betide the wasteful person, how far he is from self-improvement and from redressing his situation.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10092; Mizan ul Hikmah, page No. 985
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): السَّرَفُ مَثواةٌ ، والقَصدُ مَثراةٌ.
Wasting leads to stagnation [of wealth] whereas thriftiness causes it to thrive.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 72, p. 192, no. 9; Mizan ul Hikmah, page No. 985
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إعطاءُ المالِ في غَيرِ حَقِّهِ تَبذيرٌ وإسرافٌ .
The giving of wealth to an undeserving cause is squandering and wasting.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 126; Mizan ul Hikmah, page No. 985
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ) ـ في الدعاءِ ـ: وامنَعْني مِنَ السَّرَفِ ، وحَصِّنْ رِزقي مِن التَّلَفِ ، ووَفِّرْ مَلَكَتِي بالبَرَكَةِ فيهِ ، وأصِبْ بِي سَبيلَ الهِدايَةِ لِلبِرِّ فيما اُنفِقُ مِنهُ.
Imam Zayn al-Abidin (AS) said in one of his supplications, '…hold me back from wastefulness, fortify my provision against ruin, increase my possessions through blessing them, and set me upon the path of guidance through piety in what I spend of it.
Imām `Alī ibn Husayn (a.s.)
al-Sahifa al-Sajjadiyya, Supplication 20; Mizan ul Hikmah, page No. 985
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أمّا علامةُ المُسرِفِ فأربَعةٌ: الفَخرُ بالباطِلِ ، ويَأكُلُ ما لَيسَ عِندَهُ ، ويَزهَدُ في اصطِناعِ المَعروفِ ، ويُنكِرُ مَن لا يَنتَفِعُ بِشَيءٍ مِنهُ
There are four characteristics distinguishing a wasteful person: pride in his wrongdoing, eating that which does not belong to him, refraining from acts of courtesy, and refusal to acknowledge anyone who is of no use to him.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tuhaf al-`Uqoul, no. 22; Mizan ul Hikmah, page No. 985
عن إسحاق بنِ عَمّارٍ: قلتُ لأبي عبدِاللّه‏ِ (عَلَيهِ الّسَلامُ): يكونُ للمؤمِنِ عَشرَةُ أقْمِصَةٍ؟ قالَ: نَعَم ، قلتُ: وَعِشرينَ ؟ قالَ: نَعَم ، وليسَ ذلكَ مِنَ السَّرَفِ ، إنّما السَّرَفُ أن تَجعَلَ ثَوبَ صَونِكَ ثَوبَ بِذْلَتِكَ.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.), was once asked by Isq b. `Aammar, 'Can a believer own ten shirts?’ To which he replied, 'Yes.’ 'What about twenty?' to which he replied, 'Yes. And no, that would not be wasting, for indeed wasting is when you wear your formal finery as casual wear at home.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 79, p. 317, no. 1; Mizan ul Hikmah, page No. 986
الإمامُ العسكريُّ (عَلَيهِ الّسَلامُ): إنَّ للسَّخاءِ مِقداراً ، فإن زادَ علَيهِ فهُو سَرَفٌ.
Generosity has a set limit, and if taken to extremes becomes squandering.
Imām Hasan al-‘Askarī (a.s.)
Bihar al-Anwar, v. 69, p. 407, no. 115; Mizan ul Hikmah, page No. 986
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): أدنَى الإسرافِ هِراقَةُ فَضلِ الإناءِ ، وابتِذالُ ثَوبِ الصَّونِ وإلقاءُ النَّوى .
The lowest degree of wastefulness is to spill out the remains of a container [instead of finishing it], to wear one's formal finery as casual wear at home, and to throw away fruit pits.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 75, p. 303, no. 7; Mizan ul Hikmah, page No. 986
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لا خَيرَ في السَّرَفِ ، ولا سَرَفَ في الخَيرِ .
There is nothing of good to be found in waste, and nothing of waste to be found in good.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 165, no. 2; Mizan ul Hikmah, page No. 986
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لَيسَ‏فيما أصلَحَ‏البَدَنَ إسرافٌ... إنّما الإسرافُ فيما أتلَفَ المالَ وأضَرَّ بالبَدَنِ.
There is no waste in anything that improves the body…rather waste is found in all that squanders away wealth and harms the body.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 75, p. 303, no. 6; Mizan ul Hikmah, page No. 987
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ) ـ وقد سُئلَ عَن عَشَرَةِ أقْمِصَةٍ هَل ذلكَ مِنَ السَّرَفِ ـ: لا ، ولكن ذلكَ أبقى لِثِيابِهِ ، ولكنَّ السَّرَفَ أن تَلبَسَ ثَوبَ صَونِكَ في المكانِ القَذِرِ .
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.), when asked about whether owning ten shirts was considered a waste, replied, 'No, and in fact that is more conducive to longer wear of your clothes. Waste is when you wear your formal finery to unclean places [as casual wear].
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Bihar al-Anwar, v. 79, p. 317, no. 1; Mizan ul Hikmah, page No. 987
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّما سُمِّيَتِ الدُّنيا دُنيا لأ نّها أدنى مِن كلِّ شيءٍ ، وسُمِّيَت الآخِرةُ آخِرةً لأنّ فيها الجزاءَ والثوابَ.
The world has been named dunya265 because it is lower than every thing, and the Hereafter has been named Akhira266 because it contains recompense and reward.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ellal al-Shara’ie, v. 2, no. 1; Mizan ul Hikmah, page No. 996
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): النّاسُ أبناءُ الدنيا ، ولايُلامُ الرجلُ على حُبِّ اُمِّهِ.
People are the sons of the world, and no man can be blamed for loving his mother.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying no. 303; Mizan ul Hikmah, page No. 996
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الدنيا مَزرَعةُ الآخِرَةِ.
The world is the plantation for the Hereafter.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Aaw`ali al-La’ali, v. 1, p. 267, no. 66; Mizan ul Hikmah, page No. 996
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): بالدنيا تُحرَزُ الآخِرَةُ
The Hereafter is secured through the world.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 156; Mizan ul Hikmah, page No. 996
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّ اللّه‏َ سبحانَهُ قد جَعَلَ الدنيا لِما بعدَها ، وابتَلى فيها أهلَها ، لِيُعلَمَ أيُّهُم أحسَنُ عَمَلاً ، ولَسنا للدنيا خُلِقنا ، ولا بالسَّعي فيها اُمِرنا .
Verily Allah – glory be to Him – has made this world for what is after it and has put its inhabitants to trial so that He may know who from among them has the best deeds, and we have not been created for this world, nor have we been commanded to strive for it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 55; Mizan ul Hikmah, page No. 996
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): نِعمَ العَونُ الدنيا علَى الآخِرَةِ .
The world is the best aid for the Hereafter.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 73, p. 127, no. 126; Mizan ul Hikmah, page No. 996
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): الدنيا دُنياءانِ: دنيا بلاغٍ ودنيا ملعونةٌ.
The world is of two types: that which causes one to attain [success in the Hereafter] and that which is cursed.
Imām `Alī ibn Husayn (a.s.)
al-Kafi, v. 2, p. 317, no. 8; Mizan ul Hikmah, page No. 997
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ لرجلٍ‏شكا إليه الحاجةَ ـ: اِعلَم أنّ كلَّ شيءٍ تُصيبُهُ مِن الدنيا فوقَ قُوتِكَ فإنّما أنتَ فيهِ خازنٌ لِغيرِكَ.
Know that everything that you attain in this world that supersedes your required provision, you are considered to be its treasurer for someone else.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 73, p. 90, no. 61; Mizan ul Hikmah, page No. 997
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا تَسألُوا فيها فوقَ الكَفافِ، ولا تَطلُبُوا منها أكثرَ مِن البلاغِ.
Do not ask in it for what is more than a sufficient means of living and do not seek from it more than what you need.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 45; Mizan ul Hikmah, page No. 997
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الدنيا دارُ المُنافِقينَ ولَيست بدارِ المُتّقينَ ، فَليكُنْ حظُّكَ مِن الدنيا قِوامَ صُلْبِكَ ، وإمساكَ نَفْسِكَ ، والتَزَوّدَ لمَعادِكَ .
The world is the abode of the hypocrites and it is not the abode of the pious ones, so take from the world enough to keep your body strong, to keep yourself alive and to gain provision for your Resurrection.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Masalib al-Sa’ ul, no. 54; Mizan ul Hikmah, page No. 997
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): ما منزلةُ الدنيا مِن نفسي إلّا بمنزلةِ الميتةِ، إذا اضطُرِرتُ إليها أكَلتُ مِنها.
The status of this world according to me is just as a dead body, where I will only eat from it if I am compelled to do so.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 78, p. 193, no. 7; Mizan ul Hikmah, page No. 998
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أوحَى اللّه‏ُ تَبارَكَ وَتَعالى إلى الدنيا: اِخْدِمي مَن خَدَمَنِي ، وأتْعِبي مَن خَدَمَكِ .
Verily Allah revealed to the world, ‘Tire and wear out the one who serves you, and serve the one who rejects you.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Saduq, p. 230, no. 9; Mizan ul Hikmah, page No. 998
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الدنيا لِمَن تَرَكَها والآخرةُ لِمَن طَلَبَها .
The world is for the one who abandons it and the Hereafter is for the one who seeks it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 73, p. 81, no. 43; Mizan ul Hikmah, page No. 998
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَثَلُ الدنيا كَظِلِّكَ؛ إن وَقَفتَ وَقَفَ ، وإن طَلَبتَهُ بَعُدَ.
The example of this world is like your shadow for if you stand still, it stands still and if you chase it, it distances itself.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9818; Mizan ul Hikmah, page No. 998
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لا تَسُبُّوا الدنيا فَنِعمَتْ مَطِيَّةُ المؤمنِ ، فعلَيها يَبلُغُ الخيرَ وبها يَنجو مِن الشرِّ ، إنّهُ إذا قالَ العبدُ: لَعَنَ اللّه‏ُ الدنيا قالَتِ الدُّنيا: لَعَنَ اللّه‏ُ أعصانا لِرَبِّهِ!
Do not insult the world for it is the best mount for the believer, because by means of it he attains good and through it he is saved from evil. If a servant [of Allah] says: “May Allah curse the world”, the world replies: “May Allah curse the most disobedient one towards his Lord from among us!”.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 178, no. 10; Mizan ul Hikmah, page No. 998
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أيُّها الذامُّ للدنيا المُغتَرُّ بِغُرورِها المَخدُوعُ بِأباطيلِها ، أتَغتَرُّ بالدنيا ثُمّ تَذُمُّها؟! أنتَ المُتَجرِّمُ علَيها أم هي المُتجَرِّمَةُ علَيكَ؟! متى استَهوَتْكَ أم متى غَرَّتكَ؟! ... إنَّ الدنيا دارُ صِدقٍ لِمَن صَدَقَها ، ودارُ عافيةٍ لِمَن فَهِمَ عنها ، ودارُ غِنىً لِمَن تَزَوَّدَ مِنها.
O you who insult the world, who have been deceived by its deceit and cheated by its falsities, do you covet the world and then insult it? Should you accuse it or should it accuse you? When did it bewilder it or deceive you?!… Verily the world is an abode of truth for he who is truthful to it, an abode of wellbeing for he who understands it, and an abode of riches for he who collects provision from it [for the next world].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying.131; Mizan ul Hikmah, page No. 999
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الدنيا سُوقُ الخُسرانِ.
The world is the marketplace of the losers.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 396; Mizan ul Hikmah, page No. 999
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الدنيا مَصرَعُ العقولِ .
The world is the ground of ruin for the intellects.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 921; Mizan ul Hikmah, page No. 999
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الدنيا مَعدِنُ الشرِّ ومحلُّ الغُرورِ .
The world is the origin of evil and the place of deceit.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1473; Mizan ul Hikmah, page No. 999
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الدنيا مَزرعةُ الشَّرِّ .
The world is a plantation of evil.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 401; Mizan ul Hikmah, page No. 999
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الدنيا تُذِلُّ .
The world lowers and abases [mankind].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3; Mizan ul Hikmah, page No. 999
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): حُبُّ الدنيا أصلُ كلِّ مَعصيَةٍ وأوّلُ كُلِّ ذَنبٍ.
Love of the world is the origin of every act of disobedience and the beginning of every sin.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 2, p. 122; Mizan ul Hikmah, page No. 1000
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): رأسُ كلِّ خطيئةٍ حُبُّ الدنيا.
The fountainhead of every mistake is love of the world.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 315, no. 1; Mizan ul Hikmah, page No. 1000
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): حُبُّ الدنيا يُفسِدُ العقلَ، وَيُصِمُّ القلبَ عن سَماعِ الحكمةِ ، ويوجِبُ أليمَ العِقابِ
Love of the world corrupts the intellect, it deafens the heart from hearing wisdom and it brings about a painful chastisement.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4878; Mizan ul Hikmah, page No. 1000
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): حُبُّ الدنيا يُوجِب الطَّمَعَ .
Love of the world engenders greed.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4872; Mizan ul Hikmah, page No. 1000
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن تَعَلَّقَ قلبُهُ بالدنيا تَعَلَّقَ قلبُهُ بثلاثِ خصالٍ: هَمٍّ لا يَفنى ، وأمَلٍ لا يُدرَكُ ، ورجاءٍ لا يُنالُ .
The one who attaches his heart to the world has attached his heart to three things, endless worry, false expectation and an unattainable hope.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 320, no. 17; Mizan ul Hikmah, page No. 1001
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن كَثُرَ اشتِباكُهُ بالدنيا كانَ أشَدَّ لحَسرَتِهِ عند فِراقِها .
Whoever increasingly becomes ensnared by the world, his distress will be greater when separating from it.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 320, no. 16; Mizan ul Hikmah, page No. 1001
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): واللّه‏ِ لَدُنياكُم هذهِ أهوَنُ في عَينِي مِن عِرَاقِ خِنزيرٍ في يَدِ مَجذومٍ.
By Allah, this world of yours is worse in my eyes than the sweat of a pig in the palm of a leper.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 236; Mizan ul Hikmah, page No. 1001
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): دُنياكُم هذِهِ أزهَدُ عِندي مِن عَفْطَةِ عَنزٍ.
This world of yours is more forsaken to me than the sneezing of a goat.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 3; Mizan ul Hikmah, page No. 1001
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لَدُنياكُم أهوَنُ عِندي مِن وَرَقَةٍ (في) فِي جَرادَةٍ تَقضِمُها ، ... ما لِعَلِيّ ونعيمٍ يَفْنى.
Verily your world to me is more worthless than a leaf being gnawed at in the mouth of a locust. What has Ali got to do with perishable things?!
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 11, p. 246; Mizan ul Hikmah, page No. 1001
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إليكِ عَنِّي يا دنيا ، فحَبلُكِ على غارِبِكِ ، قدِ انسَلَلتُ مِن مَخالِبِكِ ، وأفلَتُّ مِن حَبائلِكِ ، واجتَنَبتُ الذَّهابَ في مداحِضِكِ....
Get away from me, O World! Your rein is on your own shoulders as I have released myself from your ditches, removed myself from your snares and avoided walking into your slippery places.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 45; Mizan ul Hikmah, page No. 1001
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اُحَذِّرُكُمُ الدنيا ، فإنّها حُلوَةٌ خَضِرَةٌ حُفَّتْ بِالشَّهَواتِ.
Beware of the world, for verily it appears sweet and green, surrounded by carnal and base desires.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 111; Mizan ul Hikmah, page No. 1001
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إحذَرُوا الدنيا ، فإنَّ في حلالِها حِساب[ا] ، وفي حَرامِها عقاب[ا] ، وأوّلُها عَناءٌ ، وآخِرُها فَناءٌ.
Beware of the world, for verily with regards to its lawful things there is accountability and with regards to its unlawful things there is punishment, its beginning is hardship and its end is annihilation.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 23, no. 88; Mizan ul Hikmah, page No. 1002
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اِحذَروا هَذِهِ الدنيا الخَدَّاعةَ الغَدّارةَ ، التي قد تَزَيّنَتْ بِحُلِيِّها ، وفَتَنَتْ بِغُرورِها... فأصبَحَتْ كالعَروسِ المَجْلُوَّةِ ، والعُيونُ إلَيها ناظِرَةٌ
Beware of this deceptive and deceitful world that has been beautified by its ornaments and has seduced through its delusions… such that it has become like an unveiled bride upon whom everyone’s eyes are gazing.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 73, p. 108, no. 109; Mizan ul Hikmah, page No. 1002
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إحذَروا الدنيا ، فإنّها غَدّارةٌ غَرّارةٌ خَدُوعٌ ، مُعطِيَةٌ مَنوعٌ ، مُلبِسةٌ نَزُوعٌ.
Beware of the world, for verily it is deceptive, delusive and deceitful, it is a giver that deprives, and one who clothes yet leaves you naked.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 230; Mizan ul Hikmah, page No. 1002
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اِحذَروا الدنيا ، فإنّها عَدُوّةُ أولياءِ اللّه‏ِ ، وعَدُوّةُ أعدائهِ ، أمّا أولياؤهُ فَغَمَّتهُم ، وأمّا أعداؤهُ فَغَرَّتهُم .
Beware of the world, for verily it is the enemy of the friends of Allah and the enemy of His enemies too. As for the friends of Allah, it fills them with grief and as for Allah’s enemies, it deludes them.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Sa`ada, v. 3, p. 202; Mizan ul Hikmah, page No. 1002
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ألا وإنّ الدنيا دارٌ غَرّارةٌ خَدّاعةٌ ، تَنكِحُ في كلِّ يومٍ بَعْلاً ، وتَقتُلُ في كلِّ ليلةٍ أهلاً ، وتُفَرِّقُ في كلِّ ساعةٍ شَملاً .
Verily the world is a house of deception and deceit, it takes a spouse everyday, kills a family every night and splits up a group every hour.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Sa`ada, v. 3, p. 174; Mizan ul Hikmah, page No. 1002
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): فلا يَغُرَّنَّكُم كَثرَةُ ما يُعجِبُكُم فيها لِقِلَّةِ ما يَصحَبُكُم مِنها .
Do not allow the abundance of what amazes you in it to deceive you because it will be only a little that you take from it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 73, p. 118, no. 109; Mizan ul Hikmah, page No. 1003
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): غَرّارةٌ غَرورٌ ما فيها ، فانيةٌ فانٍ مَن علَيها، لا خَيرَ في شيءٍ مِن أزوادِها إلّا التَّقوى .
It is deceitful, and all that is in it is deceptive. It is perishable and all that is on it will perish. There is no good in any of its provisions except in piety and Godwariness.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 111; Mizan ul Hikmah, page No. 1003
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): غُرّي يا دنيا مَن جَهِلَ حِيَلَكِ وخَفِيَ علَيهِ حبائلُ كَيدِكِ .
O World, deceive those who are ignorant of your tricks and who are unaware of the snares of your sly deceptions.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6413; Mizan ul Hikmah, page No. 1003
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): العاجِلَةُ غُرورُ الحَمقى .
The transient world is the booty of the foolish.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1110; Mizan ul Hikmah, page No. 1003
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الفَرَحُ بالدُّنيا حُمقٌ .
Being happy with the world is foolishness.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 404; Mizan ul Hikmah, page No. 1003
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ في قولهِ تعالى: «وكانَ تَحتَهُ كَنْزٌ لَهُما»ـ: كانَ ذلكَ الكنزُ لَوحاً مِن ذهبٍ فيه مَكتوبٌ: ... عَجِبتُ لِمَن يَرَى الدنيا وتَصَرُّفَ أهلِها حالاً بعدَ حالٍ كيفَ يَطمئنُّ إلَيها؟!
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) with regards to Allah’s verse: “Under it there was a treasure belonging to them”, said, ‘that (the treasure) was a golden tablet upon which was written… : I wonder at those who see the world and the fluctuating states that people experience, how can they be satisfied with it?
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ma`ani al-Akhbar, p. 200, no. 1; Mizan ul Hikmah, page No. 1003
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اُنظُرُوا إلى الدنيا نَظَرَ الزاهدِينَ فيها ، فإنّها عَن قليلٍ تُزيلُ الساكنَ ، وتَفجَعُ المُترَفَ فلا تَغُرَّنّكُم كَثرَةُ ما يُعجِبُكُم فيها لِقلَّةِ ما يَصحَبُكُم مِنها.
Look at the world through the eyes of those who have renounced it, for verily its inhabitants are quick to depart it and its opulence inflicts distress. So do not allow the abundance of what amazes you therein to deceive you, for it is but a little that you will take with you thereof.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 20, no. 79; Mizan ul Hikmah, page No. 1004
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اُنظُرْ إلى الدنيا نَظَرَ الزاهدِ المُفارقِ ، ولا تَنظُرْ إلَيها نَظَرَ العاشِقِ الوامِقِ .
View the world through the eyes of one who has renounced it and separated from it, and do not view it through the eyes of one who loves it passionately and tenderly.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2386; Mizan ul Hikmah, page No. 1004
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إن كانتِ الدنيا فانيَةً فالطُّمأنينَةُ إلَيها لِماذا؟!
If this world is transient, then why be satisfied with it?
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 73, p. 88, no. 54; Mizan ul Hikmah, page No. 1004
لقمانُ (عَلَيهِ الّسَلامُ) ـ لابنِهِ وهو يَعِظُهُ ـ: بِعْ دُنياكَ بِآخِرَتِكَ تَربَحْهُما جميعاً ، ولا تَبِعْ آخِرَتَكَ بدُنياكَ تَخْسَرهما جميعاً .
said in counsel to his son, ‘Sell your world for your Hereafter and you will attain both of them, but do not sell your Hereafter for your world for you will lose them both.’
Luqman Al Hakeem (a.s.)
Bihar al-Anwar, v. 13, p. 422, no. 17; Mizan ul Hikmah, page No. 1004
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن عَبَدَ الدنيا وآثَرَها على الآخرةِ استَوخَمَ العاقِبةَ .
The one who worships the world and prefers it over the Hereafter seeks an unhealthy outcome.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Khisal, p. 632, no. 10; Mizan ul Hikmah, page No. 1004
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا يَترُكُ الناسُ شيئاً مِن أمرِ دينِهِم لاستِصلاحِ دُنياهُم إلّا فَتَحَ اللّه‏ُ علَيهِم ما هو أضَرُّ مِنهُ.
No sooner do people abandon an aspect of their religion in order to advance their worldly affairs than Allah will inflict them with something that is more detrimental than that.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 106; Mizan ul Hikmah, page No. 1004
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الدنيا سِجنُ المؤمنِ والقَبرُ حِصنُهُ والجنّةُ مَأواهُ ، والدنيا جَنَّةُ الكافِرِ والقبرُ سِجنُهُ والنارُ مَأواهُ.
The world is the prison of the believer, the grave is his fortress and Paradise is his final abode. The world is the Paradise of the disbeliever, the grave is his prison and the Fire is his final abode.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Khisal, p. 108, no. 74; Mizan ul Hikmah, page No. 1005
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) مَن كانَتِ الدنيا أكبرَ هَمِّهِ طالَ شَقاؤهُ وغَمُّهُ.
The one who regards the worldly affairs as his greatest concern, his grief and distress are lengthened.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 73, p. 81, no. 43; Mizan ul Hikmah, page No. 1005
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن أصبَحَ وأمسى والدنيا أكبَرُ هَمِّهِ جَعَلَ اللّه‏ُ تعالى الفَقرَ بينَ عَينَيهِ وشَتَّتَ أمرَهُ ولم يَنَلْ مِن الدنيا إلّا ما قَسَمَ اللّه‏ُ له ، ومَن أصبَحَ وأمسى والآخرةُ أكبَرُ هَمِّهِ جَعَلَ اللّه‏ُ تعالى الغِنى في قلبِهِ وجَمَعَ لَهُ أمرَهُ .
The person who wakes up in the morning and retires at night having worldly affairs as his greatest concern, Allah places poverty between his eyes, scatters his affairs, and he will not take from this world except what Allah has apportioned for him. As for the one who wakes up in the morning and retires at night having the Hereafter as his greatest concern, Allah places needlessness in his heart and brings together his affairs for him.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 319, no. 15; Mizan ul Hikmah, page No. 1005
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): يقولُ اللّه‏ُ: لولا عَبدي المؤمنُ لَعَصَّبْتُ رأسَ الكافِرِ بعِصابةٍ مِن جَوهَرٍ.
Allah says, ‘Were it not for My believing servant, I would have tied a headband of jewels around the head of the disbeliever.’
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Tamhid, p. 47, no. 73; Mizan ul Hikmah, page No. 1006
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لو أنّ الدنيا كانَت تَعدِلُ عند اللّه‏ِ عزّوجلّ جَناحَ بَعوضَةٍ ما سَقَى الكافِرَ والفاجرَ مِنها شَربَةً مِن ماءٍ.
If the world was worth the same as the wing of a mosquito in Allah’s eyes, the disbeliever and the insolent person would never get to drink a sip of water from it.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Tusi, p. 531, no. 1162; Mizan ul Hikmah, page No. 1006
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مِن هَوانِ الدنيا على اللّه‏ِ أ نّهُ لا يُعصى إلّا فيها ، ولا يُنالُ ما عندَهُ إلّا بتَركِها.
The lowliness of the world in Allah’s eyes can be seen by the fact that He is not disobeyed except in it, and what is with Him cannot be attained except by abandoning the world.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 385; Mizan ul Hikmah, page No. 1006
الإمامُ الحسينُ (عَلَيهِ الّسَلامُ): إنَّ مِن هَوانِ الدنيا على اللّه‏ تعالى أنَّ رَأسَ يحيى بنِ زكريّا اُهدِيَ إلى بَغِيٍّ مِن بَغايا بني إسرائيلَ .
Verily the lowliness of this world in Allah’s eyes can be seen by the fact that the head of Prophet John, son of Prophet Zacharias was gifted to a whore from the whores of the Israelites.
Imām Husayn ibn ‘Alī ibn Abī Ṭālib (a.s.)
Bihar al-Anwar, v. 44, p. 365; Mizan ul Hikmah, page No. 1006
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن أحَبَّ دُنياهُ أضَرَّ بآخرَتِهِ
He who loves his world has harmed his Hereafter.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 73, p. 81, no. 43; Mizan ul Hikmah, page No. 1006
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنَّ الدنيا والآخِرَةَ عَدُوّانِ مُتَفاوِتانِ ، وسَبيلانِ مُختَلِفانِ ، فَمَن أحَبَّ الدنيا وتَولاَّها أبغضَ الآخِرَةَ وعاداها ، وهُما بمَنزِلَةِ المَشرِقِ والمَغرِبِ وماشٍ بَينَهُما ، كُلَّما قَرُبَ مِن واحدٍ بَعُدَ مِنَ الآخَرِ ، وهُما بَعدُ ضَرَّتانِ .
Verily the world and the Hereafter are two opposing enemies and two different paths, so whoever loves and befriends the world has despised the Hereafter and has made it his enemy. They [the world and the Hereafter] are like the east and the west and whoever walks between them, however much he gets closer to one, he distances himself from the other. After all, they are like two wives of the same husband.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 103; Mizan ul Hikmah, page No. 1007
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَرارةُ الدنيا حَلاوةُ الآخِرَةِ ، وحَلاوَةُ الدنيا مَرارَةُ الآخِرَةِ .
The bitterness of the world is the sweetness of the Hereafter, and the sweetness of the world is the bitterness of the Hereafter.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 251; Mizan ul Hikmah, page No. 1007
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): طَلَبُ الجمعِ بينَ الدنيا والآخِرةِ مِن خِداعِ النَّفْسِ .
Seeking to bring together this world and the next is from the deception of the soul.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5995; Mizan ul Hikmah, page No. 1007
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ما التَذَّ أحدٌ مِنَ الدنيا لَذَّةً إلّا كانتْ لَهُ يومَ القيامةِ غُصّةً.
No one tastes a worldly pleasure except that he will face a torment on the Day of Resurrection.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9618; Mizan ul Hikmah, page No. 1007
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ثَروَةُ الدنيا فَقرُ الآخِرَةِ.
The wealth of this world is the poverty of the Hereafter.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4705; Mizan ul Hikmah, page No. 1007
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): واللّه‏ِ ما الدُّنيا والآخِرَةُ إلّا كَكِفَّتَيِ المِيزانِ ، فأيُّهما رَجَحَ ذَهَبَ بالآخَرِ
By Allah, this world and the next are naught but two scales of a balance, so whichever scale is weightier, it will overpower the other.
Imām `Alī ibn Husayn (a.s.)
al-Khisal, p. 64, no. 95; Mizan ul Hikmah, page No. 1007
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): آخِرُ نبيٍّ يَدخُلُ الجنّةَ سُليمانُ بنُ داوود (عَلَيهِ الّسَلامُ) ، وذلك لِما اُعطِيَ في الدنيا.
The last prophet to enter paradise will be Solomon [Prophet Solomon (AS) is known as Sulayman in the Arabic tradition (ed.)] son of David (AS) due to what he was given in this world.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 14, p. 74, no. 16; Mizan ul Hikmah, page No. 1008
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الحَرثُ حَرثانِ: فحَرثُ الدنيا المالُ والبَنونُ، وحَرثُ الآخرةِ الباقياتُ الصالحاتُ ، وقد يَجمَعُهُم اللّه‏ُ عزّوجلّ لأقوامٍ
Wealth and children are the cultivation of the world and righteous deeds are the cultivation of the Hereafter, and sometimes Allah combines the two for people.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Sa`ada, v. 3, p. 127; Mizan ul Hikmah, page No. 1008
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إن جَعَلتَ دِينَكَ تَبَعاً لدُنياكَ أهلَكتَ دينَكَ ودُنياكَ وكُنتَ في الآخرةِ مِن الخاسِرينَ ، إن جَعَلتَ دُنياكَ تَبَعاً لِدينِكَ أحرَزْتَ دِينَكَ ودُنياكَ وكُنتَ في الآخرةِ مِن الفائزينَ .
If you make your religion secondary to your worldly affairs, you have destroyed both your religion and your worldly affairs, and thus you will be among the losers in the Hereafter. But if you make your worldly affairs secondary to your religion, you have safeguarded your religion and your worldly affairs and you will be among the victorious ones in the Hereafter.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3750-3751; Mizan ul Hikmah, page No. 1008
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): إجعَلوا لِأنفُسِكُم حظّاً مِن الدنيا بِإعطائها ما تَشتَهي مِن الحلالِ وما لا يَثلِمُ المُروّةَ وما لا سَرَفَ فيهِ ، واستَعِينوا بذلكَ على اُمورِ الدِّينِ ، فإنّهُ رُوِيَ: ليسَ مِنّا مَن تَرَكَ دُنياهُ لدِينِهِ ، أو تَرَكَ دِينَهُ لِدُنياهُ .
Allocate for yourselves a portion of the world by taking from it that which is lawful of what you desire, and that which does not breach the honourable virtues and that wherein there is no extravagance. And in this way, use it to assist [and improve] the matters of religion, for it has been narrated that, ‘The one who abandons their worldly affairs for their religion is not from us, and neither is the one who abandons their religion for their worldly affairs.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Bihar al-Anwar, v. 78, p. 321, no. 18; Mizan ul Hikmah, page No. 1008
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَثَلُ الدنيا كَظِلِّكَ ؛ إن وَقَفتَ وَقَفَ ، وإن طَلَبتَهُ بَعُدَ.
The parable of this world is like your shadow - if you stop, it stands still, and if you chase it, it distances itself from you.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9818; Mizan ul Hikmah, page No. 1009
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): مَثَلُ الدنيا مَثَلُ الحَيّةِ ؛ مَسُّها لَيِّنٌ وفي جَوفِها السُّمُّ القاتِلُ ، يَحذَرُها الرِّجالُ ذَوُو العُقولِ ، ويَهوِي إلَيها الصِّبيانُ بأيديهِم .
The parable of this world is like that of a snake, it is soft to touch but it contains a deadly poison. Men of intellect are cautious whereas children extend their arms towards it.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Bihar al-Anwar, v. 78, p. 311, no. 1; Mizan ul Hikmah, page No. 1009
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): مَثَلُ الدنيا مَثَلُ ماءِ البحرِ؛ كُلَّما شَرِبَ مِنهُ العَطشانُ ازدادَ عَطَشاً حتّى يَقتُلَهُ .
The parable of this world is that of sea water, however much the thirsty man drinks from it, his thirst intensifies until it kills him.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Tuhaf al-`Uqoul, no. 396; Mizan ul Hikmah, page No. 1009
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): تَمَثَّلَتِ الدنيا للمسيحِ (عَلَيهِ الّسَلامُ) في صُورةِ امرأةٍ زَرْقاءَ ، فقالَ لَها: كَم تَزَوَّجتِ؟ فقالَت: كثيراً ، قالَ: فَكُلٌّ طَلَّقَكِ؟ قالَت: لا ، بَل كُلاًّ قَتَلتُ ، قالَ المسيحُ (عَلَيهِ الّسَلامُ): فَوَيحٌ لأزواجِكِ الباقينَ ، كيفَ لا يَعتَبِروُنَ بالماضينَ ؟!
The world was embodied to Jesus (AS) in the form of a blue-eyed woman, and he said to her, ‘How many have you married?’ she said, ‘Lots’, so he asked, ‘So all of them divorced you?’, she replied, ‘No, rather I killed all of them’, then Jesus (AS) said, ‘Woe upon your current spouses, for how do they not take a lesson from your previous ones?!
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Mizan ul Hikmah, page No. 1009
رُوِيَ أنّ جَبرئيلَ (عَلَيهِ الّسَلامُ) قالَ لِنوحٍ (عَلَيهِ الّسَلامُ): يا أطوَلَ الأنبياءِ عُمراً ، كيفَ وَجَدتَ الدنيا؟ قال: كَدارٍ لَها بابانِ دَخَلتُ مِن أحَدِهما وخَرَجتُ مِنَ الآخَرِ.
It is narrated in Tanbih al-Khawatir that the archangel Gabriel (AS) said to Prophet Noah (AS), ‘O prophet who has lived for the longest number of years, how did you find this world?’ he replied, ‘Like a house which has two doors, I entered through one and then left through the other.’
Archangel Gabriel (a.s.)
Tanbih al-Khawatir, v. 1, p. 131; Mizan ul Hikmah, page No. 1009
عيسى (عَلَيهِ الّسَلامُ): إنّما الدنيا قَنطَـرةٌ ، فاعبُرُوها ولا تَعمُروها.
Verily this world is a bridge, so cross over it but do not build on it.
Prophet Isa (a.s.)
al-Khisal, p. 65, no. 95; Mizan ul Hikmah, page No. 1010
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ما الدنيا في الآخِرَةِ إلاّ مِثلُ مايَجعَلُ أحدُكُم إصبَعَهُ في اليَمِّ فليَنظُرْ بِمَ يَرجِعُ
This world when compared to the Hereafter is just as if one of you dips his finger in the sea and sees what he comes out with.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 73, p. 119, no. 110; Mizan ul Hikmah, page No. 1010
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الدنيا ساعةٌ فاجعَلوها طاعةً .
The world is an hour [long] so make it one of obedience.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 164, no. 2; Mizan ul Hikmah, page No. 1010
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الدنيا مُنتَقِلَةٌ فانيةٌ ، إن بَقِيَتْ لَكَ لَم تَبقَ لَها .
The world is a transitory and mobile thing, even if it waits for you, do not wait for it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1802; Mizan ul Hikmah, page No. 1010
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أيّها الناسُ ، إنّما الدنيا دارُ مَجازٍ والآخِرةُ دارُ قَرارٍ ، فخُذوا مِن مَمَرِّكُم لِمَقَرِّكُم .
O people, verily the world is a passage while the Hereafter is a permanent abode, so take [as much as you can] from the passage for the permanent abode.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 203; Mizan ul Hikmah, page No. 1010
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الدنيا دارُ مَمَرٍّ لا دارُ مَقَرٍّ ، والناسُ فيها رجُلانِ: رجلٌ باعَ فيها نفسَهُ فأوبَقَها ، ورَجُلٌ ابتاعَ نفسَهُ فَأعتَقَها .
This world is a transitory place and not a permanent one. The people therein are of two types, the man who has sold his self [to his passions] and thus ruined it, and the man who has purchased his self [by control against his passions] and thus freed it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 133; Mizan ul Hikmah, page No. 1010
الإمامُ الباقرُ عليه‏السلام : أنزِلِ الدنيا كمَنزِلٍ نَزَلتَهُ‏ثُمّ ارتَحَلتَ عَنهُ ، أو كمالٍ وَجَدتَهُ في مَنامِكَ فاستَيقَظتَ ولَيس مَعكَ مِنهُ شيءٌ ، إنّي (إنّما) ضَرَبتُ لكَ هذا مَثَلاً لأ نّها عِندَ أهلِ اللُبِّ والعِلمِ باللّه كَفَيْءِ الظِّلالِ.
‘[Consider] your sojourn in this world just as a house that you stayed in and [soon] departed from, or an object of perfection that you witnessed in a dream then you awoke and not a thing from it remained with you. I have given you this parable because this world, according to the people of intellect and knowledge of Allah, is just as the shadow in the shade.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 2, p. 133, no. 16; Mizan ul Hikmah, page No. 1011
الإمامُ الباقرُ عليه‏السلام : إنّ الدنيا عِندَ العُلَماءِ مِثلُ الظِلِّ.
The world in the eyes of the learned ones is like a shadow.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 73, p. 126, no. 123; Mizan ul Hikmah, page No. 1011
الإمامُ الكاظمُ عليه‏السلام : إنّ لُقمانَ قالَ لاِبنِهِ : ... إنّ الدنيا بحرٌ عميقٌ ، قد غَرِقَ فيها عالَمٌ كثيرٌ ، فلتَكُنْ سَفينتُكَ فيها تَقوَى اللّه ، وحَشوُها الإيمانُ وشِراعُها التوكُّلُ ، وقَيِّمُها العقلُ ، ودليلُها العِلمُ ، وسُكّانُها الصَّبرُ.
Luqman(a.s.) said to his son:…the world is a deep ocean in which many worlds have already drowned, so make Godwariness your boat, faith its content, trust in Allah its sail, reason its custodian, knowledge its guide and patience its inhabitants.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Kafi, v. 1, p. 16, no. 12; Mizan ul Hikmah, page No. 1011
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): دارٌ بالبلاءِ مَحفوفَةٌ ، وبالغَدْرِ مَعروفَةٌ ، لا تَدومُ أحوالُها ، ولا يَسلَمُ نُزّالُها ، أحوالٌ مُختَلِفةٌ ، تاراتٌ مُتَصَرِّفَةٌ ، العَيشُ فيها مَذمومٌ ، والأمانُ مِنها مَعدومٌ.
‘[The world] is a house surrounded by trials, well-known for treachery, whose conditions do not last, whose inhabitants do not remain safe, its states are variable, its ways are changing, life in it is shameful and security in it is non-existent.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 226; Mizan ul Hikmah, page No. 1011
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الشَّقِيُّ مَنِ انخَدَعَ لِهَواهُ وغُرُورِهِ.
The wretched one is he who lets himself be deceived by his whims and his delusion.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 86; Mizan ul Hikmah, page No. 1017
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنَّ الشَّقِيَّ مَن حُرِمَ نَفعَ ما اُوتِيَ مِنَ العَقلِ والتَّجرِبَةِ
Verily the wretched person is he who is deprived of drawing any benefit from his intellect and the experiences that he has been granted.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 78; Mizan ul Hikmah, page No. 1017
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): تَوَقَّوُا المَعاصِيَ واحبِسُوا أنفُسَكُم عنها ؛ فإنَّ الشَّقِيَّ مَن أطلَقَ فيها عِنانَهُ.
Be on your guard against sins and restrain yourself from them, for verily the wretched one is he who gives himself free rein to them.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4499; Mizan ul Hikmah, page No. 1018
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنّ اللّه‏َ عَزَّوجلَّ خَلَقَ السَّعادَةَ والشَّقاوَةَ قَبلَ أن يَخلُقَ خَلْقَهُ ، فَمَن عَلِمَهُ اللّه‏ُ سَعيداً لَم يُبغِضْهُ أبَداً ، وإن عَمِلَ شَرّاً أبغَضَ عَمَلَهُ ولَم يُبغِضْهُ، وإن كانَ عَلِمَهُ شَقِيّاً لَم يُحِبَّهُ أبداً، وإن عَمِلَ صالحاً أحَبَّ عَمَلَهُ وأبغَضَهُ لِما يَصِيرُ إلَيهِ .
Verily Allah, Mighty and Exalted, created prosperity and wretchedness before He even created His creation. So whoever Allah knows will be prosperous, He will never despise, and even when he commits an evil deed, He will despise the deed but not the person. And if He knows that someone will be wretched, He will never love him, and even when he performs a good deed, He will love the deed but despise the person because of what he is to become.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Tawhid, p. 357, no. 5; Mizan ul Hikmah, page No. 1018
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنّ اللّه‏َ تباركَ وتعالى يَنقُلُ العَبدَ مِنَ الشَّقاءِ إلى السَّعادَةِ، ولا يَنقُلُهُ مِن السَّعادةِ إلى الشَّقاءِ .
Verily Allah, Blessed and most High, may transfer a servant from wretchedness to prosperity, but He never transfers anyone from prosperity to wretchedness.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Tawhid, p. 358, no. 6; Mizan ul Hikmah, page No. 1018
عن محمّدَ بنِ أبي عُمَيرٍ: سَألتُ أبا الحسنِ موسى بنِ جَعفرٍ( عَن معنى قولِ رَسول اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): «الشَّقِيُّ مَن شَقِيَ في بَطنِ اُمِّهِ ، والسَّعيدُ مَن سَعِدَ في بَطنِ اُمِّهِ» ، فقالَ: الشَّقِيُّ مَن عَلِمَ اللّه‏ُ وهُو في بَطنِ اُمِّهِ أ نّهُ سَيَعمَلُ أعمالَ الأشقِياءِ ، والسَّعيدُ مَن عَلِمَ اللّه‏ُ وهُو في بَطنِ اُمِّهِ أ نّهُ سَيَعمَلُ أعمالَ السُّعَداءِ.
was once asked by Ibn Abi ‘Umayr about the Prophet (SAWA)’s saying, ‘The prosperous one is he who prospered from when he was in his mother’s womb, and the wretched one is he who was wretched from when he was in his mother’s womb’, to which he replied, ‘The wretched one is he who, from when he was in his mother’s womb, Allah knew would commit acts characteristic of wretched people, and the prosperous one is he who, from when he was in his mother’s womb, Allah knew would perform acts characteristic of prosperous people.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Tawhid, p. 356, no. 3; Mizan ul Hikmah, page No. 1019
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): سَبَبُ الشَّقاءِ حُبُّ الدُّنيا
The cause of wretchedness is love of this world.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4499; Mizan ul Hikmah, page No. 1019
الإمامُ الحسينُ (عَلَيهِ الّسَلامُ) ـ في دعاءِ يَومِ عَرَفَةَ ـ: اللّهُمّ اجعَلْني أخشاكَ كَأنّي أراكَ ، وأسعِدْني بتَقواكَ ، ولا تُشقِني بِمَعصِيَتِكَ.
O Allah, make me fear you as if I see you, let me prosper through being conscious of my duty to You, and keep me from becoming wretched as a consequence of Your disobedience.
Imām Husayn ibn ‘Alī ibn Abī Ṭālib (a.s.)
Bihar al-Anwar, v. 98, p. 218, no. 3; Mizan ul Hikmah, page No. 1019
عيسى (عَلَيهِ الّسَلامُ): أشقَى الناسِ مَن هُو مَعروفٌ عندَ الناسِ بِعِلمِهِ مَجهولٌ بِعَمَلِهِ.
The most wretched of people is he who is reputed amongst people for his knowledge but not known for his action thereof.
Prophet Isa (a.s.)
Bihar al-Anwar, v. 2, p. 52, no. 19; Mizan ul Hikmah, page No. 1019
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ وقد سُئلَ عن أشقَى الناسِ ـ: مَن باعَ دِينَهُ بِدُنيا غَيرِهِ .
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.), when asked who the most wretched of all people was, replied, ‘He who sells his Hereafter for someone else’s profit in this world.’.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Amali al-Saduq, p. 322, no. 4; Mizan ul Hikmah, page No. 1020
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مِن علاماتِ الشَّقاءِ: جُمُودُ العَينِ ، وقَسوَةُ القَلبِ ، وشِدَّةُ الحِرصِ في طَلَبِ الرِّزقِ ، والإصرارُ على الذَّنبِ .
Among the symptoms of wretchedness are: a look of apathy in the eyes, hardness of the heart, intense greed in seeking out one’s livelihood, and persistence in committing sins.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Khisal, p. 243, no. 96; Mizan ul Hikmah, page No. 1020
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مِن عَلامةِ الشَّقاءِ غِشُّ الصَّديقِ.
One of the symptoms of wretchedness is swindling one’s own friend.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9297; Mizan ul Hikmah, page No. 1020
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مِن علاماتِ الشَّقاءِ الإساءَةُ إلى الأخيارِ.
Among the symptoms of wretchedness is maltreatment of good people.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9307; Mizan ul Hikmah, page No. 1020
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الشَّبابُ شُعبَةٌ مِن الجُنُونِ.
Youth is a branch of folly.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Ikhtisas, p. 343; Mizan ul Hikmah, page No. 1028
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): شَيئانِ لا يَعرِفُ فَضلَهُما إلّا مَن فَقَدَهُما: الشَّبابُ، وَالعافِيَةُ.
There are two things whose worth is only known to one who has lost them: youth and health.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5764; Mizan ul Hikmah, page No. 1028
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّما قَلبُ الحَدَثِ كالأرضِ الخاليَةِ ، ما اُلقِيَ فيها مِن شَيءٍ قَبِلَتهُ.
Verily the heart of a youngster is like an empty plot of land - it accepts whatever is planted therein.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tuhaf al-`Uqoul, no. 70; Mizan ul Hikmah, page No. 1028
عَن إسماعيلَ بنِ عبدِ الخالقِ: سمعت أبا عَبدِاللّه‏ (عَلَيهِ الّسَلامُ) يقول لأبي جعفر الأحول وأنا أسمع: أتَيتَ البَصرةَ ؟ فَقالَ: نَعَم ، قالَ: كيفَ رَأيتَ مُسارَعَةَ الناسِ إلى هذا الأمرِ ودُخُولَهُم فيهِ ؟ قالَ: واللّه‏ِ إنّهُم لَقليلٌ ، ولَقَد فَعَلُوا وإنّ ذلك لَقليلٌ ، فقالَ: علَيكَ بِالأحداثِ ؛ فإنّهُم أسرَعُ إلى كُلِّ خَيرٍ .
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) asked al-Ahwal, 'Did you go to Basra?' He replied, 'Yes.’ Imam (AS) asked, 'How did you find people's hastening to this matter87 and embracing it?' He replied, 'By Allah, such people were few in number, and even that which they did do was little.’ Imam replied, 'You should put it forth to the youngsters, for verily they hasten towards anything good.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Qurb al-Isnad, p. 128, no. 450; Mizan ul Hikmah, page No. 1028
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن تَعَلَّمَ في شَبابِهِ كانَ بِمَنزِلَةِ الرَّسمِ في الحَجَرِ ، ومَن تَعَلَّمَ وهُو كبيرٌ كانَ بمَنزِلَةِ الكِتابِ على وَجهِ الماءِ.
Learning something during one's youth is like engraving in stone, and learning something when one is old is like writing on the surface of water.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 1, p. 222, no. 6; Mizan ul Hikmah, page No. 1029
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): لَو اُتِيتُ بِشابٍّ مِن شَبابِ الشِّيعَةِ لا يَتَفَقَّهُ (في الدِّينِ) لأََدَّبتُهُ.
If I was brought a young shi`aa man undevoted to learning [religious matters], I would discipline him.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Mahasin, v. 1, p. 357, no. 760; Mizan ul Hikmah, page No. 1029
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لَستُ اُحِبُّ أن أرى الشّابَّ مِنكُم إلّا غاديا في حالَينِ: إمّا عالِماً أو مُتَعَلِّماً ، فإن لَم يَفعَلْ فَرَّطَ ، فإن فَرَّطَ ضَيَّعَ ، وإنْ ضَيَّعَ أثِمَ ، وإن أثِمَ سَكَنَ النارَ والذي بَعَثَ مُحمّداً بِالحَقِّ.
I only like to see the young man from among you occupied in either of two states: learning or teaching, for if he does not [engage in either of these two], he is wasting his time; and by wasting his time, he will lose out; and by losing out, he will be committing a sin; and by committing a sin, he will dwell in the Fire, by the One who sent Muhammad with the truth.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Amali al-Tusi, p. 303, no. 604; Mizan ul Hikmah, page No. 1029
“The souls of Qadiris will be troubled every morning and evening till the Day of Judgment. Different types of chastisements will be sent to them along with those condemned to Hell on the Day of Judgment. They will call out: O God! You gave us specific punishment and now you are punishing us along with hellish people also. They will be told: taste the touch of Hell. Surely We have created everything according to a measure.” [Surah Qamar 54:48-49]
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Iqbal al-A`amal, page 268/269..
“Following verses are revealed only for the Qadiris: “Surely the guilty are in error and distress. On the day when they shall be dragged upon their faces into the fire; taste the touch of Hell. Surely We have created everything according to a measure.” [Surah Qamar 54:47-49]
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Iqbal al-A`amal, page 269
Imam Ja’far Sadiq (a.s.) narrates from his ancestors that the Holy Prophet (s.a.w.s.) said, “Two types of people from my Ummah have no part in Islam and they are Murjiah and Qadiriya.” (Those who believe in predestination or Free will)
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Iqbal al-A`amal, page 269
“The people who deny divine predestination will be raised from their graves transmogrified as monkeys and pigs.”
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Iqbal al-A`amal, page 269
“This verse is revealed regarding Qadiris: “taste the touch of Hell. Surely We have created everything according to a measure.” [Surah Qamar 54:48-49]
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Iqbal al-A`amal, page 269
Imam Ja’far Sadiq (a.s.) narrates from his ancestors that Amirul Momineen Ali (a.s.) said, “The people who do innovation (Bid-a’t) will be brought on the Day of Judgment in the same way as black and white bullocks are prominent. Qadiris will in the same way appear prominent among them and Allah, the Mighty and Sublime will ask: What was your intention? They will reply: Our intention was to seek Your pleasure. Allah will say: Your sins are forgiven but of the Qadiris are not. This is so because they committed polytheism in ignorance.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Iqbal al-A`amal, page 269/270..
Once a group of people were present before Amirul Momineen (a.s.) when the narrator asked, “What is your opinion about Qadiriya?” Imam asked, “Is there any Qadiri with you or in this house?” The narrator asked, “What will you tell them?” Imam (a.s.) replied, “I will ask them to repent and if they do not repent, I will behead them.”
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Iqbal al-A`amal, page 270
“A Qadiri who does exaggeration has lost his faith.”
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Iqbal al-A`amal, page 270
“There is no night or day but that the Murjiah are becoming like Jews and Qadiriya like Christians.”
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Iqbal al-A`amal, page 270
Imam Ja’far Sadiq (a.s.) narrates from his ancestors that Amirul Momineen (a.s.) said, “Magians were present in every Ummah and the Magians of this Ummah are the Qadiriya.”
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Iqbal al-A`amal, page 270
لَمَّا صَوَّرَ اللَّهُ تَعَالى آدَمَ في الجَنَّة تَرَكَهُ مَا شَاءَ اللَّهُ أنْ يَترُكَهُ، فَجَعَلَ اِبْلِيْسُ يُطِيْفُ بِهِ يَنْظُرُ إلَيْهِ فَلَمَّا رَآهُ أجْوَفَ عَرَفَ أنَّهُ خَلْقٌ لا يَتَمَالَكُ.
Creating Adam in Paradise, the Exalted God left him on his own for sometime. Then, Satan began to move around watching him, and finally finding him empty- minded, he came to understand that Adam was not a self-possessed creature.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 423; Page No. 63&64
تَدْرُونَ ما يَقُولُ الأَسَدُ في زَئِيْرِهِ ؟ يَقُولُ: أللَّهُمَّ لا تُسَلِّطْنِي عَلى أحَدٍ مِنْ أَهْلِ المَعْرُوفِ.
Do you know what a lion in its roar says? it says, “O God! Let me not win over benevolent people.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nahj al Fasahah; Tradition No. 512; Page No. 74
Do not punish my sins by letting me to be heedless of your retribution
Imām `Alī ibn Husayn (a.s.)
Greater Sins Vol 1, part 3, page 114; Dua-e-Abu Hamza Thumali
The Holy Prophet (s.a.w.s.) announced on the occasion of the Farewell Pilgrimage (Hajjatul Wida): “O People! It is not permitted to kill the Muslims. Similarly to appropriate their property is not allowed. So do not be unjust upon yourselves and do not revert to disbelief after my death.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 127; Wasaelush Shia
Regarding the killing of a believer, Imam Ja’far as-Sadiq (a.s.) says: At the time of his death the killer is told. ‘Die as you wish, die as a Jew or a Christian or as a Magian.’Another tradition: “A believer is free in the vast expanse of his belief till he colours his hands with the blood of a Momin.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 128; Al Kafi
Fornication has six types of effects. Three are for this world and three for the Hereafter. The three evils which become evident in this world are: 1) The face of the adulterer loses countenance. 2) He falls into depravity and destitution. 3) His death draws near. And the three punishments for Hereafter are: (1) He is liable for Divine anger. (2) His reckoning is severe. (3) He abides forever in Hell.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Greater Sins Vol 1, part 3, page 211
Whoever commits Fornication with a Muslim, Jew, Christian or Magian woman, whether she is a slave or a free woman; and dies without repenting of his sin, then the Almighty Allah opens three hundred doors of punishment in his grave. From each door many snakes, scorpions and pythons emerge from the fire and burn and torment him till the Day of Qiyamat.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Greater Sins Vol 1, part 3, page 211
When a fornicator will rise from his grave the stink of his body shall hurt the people. The people will know what deeds he had committed in the world. Till the Almighty Allah would order him to be thrown into the fire
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Greater Sins Vol 1, part 3, page 211
Know that Allah has prohibited Himself the Haraam things. He has also prescribed the rules and regulations of life. No one is more modest than Allah. It is His modesty that He has prohibited Fornication
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Greater Sins Vol 1, part 3, page 211
“On the day of Qiyamat a bad smell shall be released by the order of Allah. And all the people will become restless because of it. So much so that it would be difficult to breathe. Then a caller will proclaim loudly, ‘O people of Mahshar! Do you know what this stench is?’ They would reply, “We do not know! However this stink is causing great discomfort”, then Imam (a.s.) continued, “It is the bad smell from the sexual organs of the fornicators who died without repenting for their sins. O people, Allah curses these people, you too invoke curse upon them.” Then there will be not a single person who would not say, ‘O Allah send your curse (anger) upon these fornicators’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Greater Sins Vol 1, part 3, page 212; Wasaelush Shia
After me when Fornication will increase, sudden deaths will also increase
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 212
Fornication causes depravity and destitution, and because of it, populated places become deserted
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 212
Allah has made adultery Haraam because it causes many evil things. Murder of innocent, lack of lineage and paternity, lack of training of children and lack of proof of inheritance.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 212
There are three types of people with whom Allah will not even speak on the day of Qiyamat. There is a terrible punishment for them. One of these three group will be of the women who inspite of having husbands commit adultery with others
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 212
Whoever commits Fornication with a married woman, both of their sexual organs will give out such a stink that it would be felt even at the distance of five hundred years. This stench will hurt the people of Hell. And such fornicators will be subjected to the most severe punishment
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 213
Marriage is my practice. One who forsakes this practice of mine is not from me
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 213
In the time of the rule of Umar a woman came to him and confessed of adultery. She also said, “Please impose the penalty of fornication upon me.” When Umar heard this, he ordered that the penalty of fornication be executed upon this woman. Ali (a.s.) happened to be there and was surprised at this. He said, “Umar, inquire from this woman the conditions when she had committed fornication.” The woman explained, “I was extremely thirsty in the desert. When I went far in search of water, I sighted a black tent which belonged to an Arab. I approached him and asked for water. But he refused to give me any water without my having adultery with him. I did not agree to his devilish desires and ran away into the desert. My eyes became sunken and I felt as if each of my bones were breaking. I returned to this man and in exchange of a drink of water I gave my body to him.” Ali (a.s.) said, “It is this compulsion which is mentioned in the ayat, ‘...But whoever is compelled by hunger, in inclining willfully to sin, then surely Allah is Forgiving Merciful,’ (Surah Maidah 5:3). This woman is not at all guilty of the crime.” Then Imam (a.s.) ordered for her release and she was released.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Greater Sins Vol 1, part 3, page 219; Burhan - e - Quran
An evil glance is one of the poisonous arrows of Satan. Many of such glances becomes a cause of prolonged jealousy
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 221; Wasaelush Shia
There is no man who is not to some extent guilty of fornication. The fornication of the eyes is the evil glance, the kiss is the fornication of lips and touching a namehram woman is the fornication of hands
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 221; Wasaelush Shia
The wrath of Allah is very severe upon the married woman who apart from her husband sees another namehram man with a prolonged glance. When this woman does this, Allah the mighty invalidates all her good deeds and does not give her any rewards
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 221,222; Behaarul Anwaar
One who believes in Allah and the Day of Judgement does not remain in a place where (even) the sound of breathing of the namehram women is perceived
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 222
When the Prophet (a.s.) took allegiance from the women he told them to take an oath that they shall not sit alone in company of namehram men.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 222; Wasaelush Shia
Penetrating the anal opening is a greater sin than penetrating the vagina. Certainly Allah destroyed a complete ummat (ummat of Hazrat Lut (a.s.) because they indulged in sodomy. Allah has not destroyed even one man for adultery
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 228; Al Kafi
A person who commits sodomy with a boy will acquire such a Janabat (impurity) that even all the water of this world cannot remove it. Allah will be wrathful at him and curse him. (That is He will take away His Mercy from him and will award Hell for him.) What a dreadful place it is! Then the Heavens shudder of it. And the person who allows another to mount him from behind to commit sodomy, then Allah puts him on the fringe of Hell (in extreme heat) and keeps him there till He completes the reckoning of all the people. Then He orders him to be put into Hell. One by one he is made to suffer all the punishments of Hell till he reaches the lowest stage. Then he never comes out from there
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 228; Wasaelush Shia
Sodomy is a Greater Sin and carries punishment when a man mounts upon another man but does not penetrate. If he penetrates, it is kufr
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Greater Sins Vol 1, part 3, page 228; Al Kafi
Huzaifa ibn Mansur says: “I enquired regarding sodomy which is a Greater Sin from Imam Ja’far as-Sadiq (a.s.)”. The Imam replied: “To press the sexual organ between the thighs in an illegal way” I asked, “Who is the person who commits sodomy”. Imam (a.s.) replied; “One who has disbelieved in what Allah has revealed to his Messenger (the Holy Quran).”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 229; Wasaelush Shia
There is no one who leaves this world while considering sodomy halaal, but that Allah hits him with one of the stones that had fallen on the people of Hazrat Lut (a.s.).
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 229
“Allaho Akbar! I have heard the Holy Prophet (s.a.w.s.) saying that, ‘Whosoever from my ummat commits the act of the ummat of Lut and dies before repenting for it shall not remain in the grave for more than three days. The earth will suck him inside and he shall reach the place of the dead of Lut. Where destiny annihilated them. Then that person will also be counted among them’.”
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Greater Sins Vol 1, part 3, page 230; Kitab Mualim-uz-zalfa
Refrain from adultery and sodomy, and this sodomy is worse than adultery. These two sins are the causes of seventy two ills of this life and the Hereafter
Imām Alī ibn Mūsā al-Rezā (a.s.)
Greater Sins Vol 1, part 3, page 231; Fiqh-e-Reza
Refrain from looking lustfully at the children of rich people and slaves, especially those who have yet no beard. Because the mischief that is possible by such glances is greater than mischief of glancing at young girls, who are in veil
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 231; Wasaelush Shia
It is Haraam to kiss a young man with passion. Imam Ja’far as-Sadiq (a.s.) quotes the Holy Prophet (s.a.w.s.) that he (s.a.w.s.) said; “If a person kisses a young man with passion, on the Day of the Judgement Allah shall tie a rein of fire on his mouth.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 231
When a person kisses a young man sensually, the angels of the sky, the angels of the earth, the angels of mercy, and the angels of wrath curse him. And Allah decrees for him a place in Hell. O, what a dreadful place it is!
Imām Alī ibn Mūsā al-Rezā (a.s.)
Greater Sins Vol 1, part 3, page 232; Fiqh-e-Reza
Allah shall punish for a thousand years in Hell, the man who kisses a boy with passion
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 232; Mustadrakul Wasael
Make separate bed for your children above ten years. Two brothers and two sisters and a brother and a sister should not be made to sleep on the same bed.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 232; Wasaelush Shia
The organs and the parts of the body of a true believer shall not testify against him. But they will testify against the one who, after all, has to burn in Hell.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Greater Sins Vol 1, part 3, page 242; Al Kafi
One who commits qazaf is removed from the ranks of the believers of Allah and considered as a transgressor.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Greater Sins Vol 1, part 3, page 244
The person who accuses falsely a chaste man or a chaste woman of indecency, Allah invalidates all his good deeds (and does not give him any reward) and on the Day of Judgement seventy thousand angels lash him from the front and behind and continue to do so till the order is passed for him to be put in Hell.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 244
A woman presented herself before the Holy Prophet (s.a.w.s.) and said, “O, Messenger of Allah, I called my maid adulteress.” The Prophet (s.a.) said, “Have you ever seen her committing adultery?” “No,” she replied. The Holy Prophet (s.a.w.s.) told her, “Know that ! On the day of Qiyamat, some of your good deeds will be transferred to this maid and it would be the expiation. This woman returned and handed a whip to her maid and said, “lash me” but the maid refused, so she freed her. Again, she returned to the Prophet (s.a.w.s.) and related the incident. The Holy Prophet (s.a.w.s.) remarked, “May be this action of yours will act as the expiation of your utterance and you may not suffer it’s consequences in the hereafter.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 246; Wasaelush Shia
Samaa says that I asked Imam Ja’far as-Sadiq (a.s.) regarding the person who commits qazaf but is forgiven by the one whom he accused falsely. “If later, this person regrets having forgiven and wishes that the accuser be punished, can the punishment for qazaf be executed now?” Imam (a.s.) replied; “No penalty can be imposed upon him after being respited.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 247; Wasaelush Shia
Samaa says that I further enquired, “What if the man says, “O son of a fornicatress.” And the one who is falsely accused condones him but leaves the matter to Allah?” Imam (a.s.) replied; “If his mother is alive, the son does not have the right of forgiving the accuser. His mother has the right to forgive. She can exercise her right whenever she wants. If his mother has died, only then does he have the right to forgive.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 247; Wasaelush Shia
In an authentic report Ibne Sinan asked Imam Ja’far as-Sadiq (a.s.), “If a person makes a false allegation and undergoes the Islamic punishment and also repents. Can his evidence be accepted in future?” Imam replied, “If he repents and his repentance consist of taking back the words he has uttered and confesses before the Imam (a.s.) and the Muslims to have uttered a lie... Then it is incumbent upon the Imam to accept his evidence and consider him just.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 247
Imam Ja’far as-Sadiq (a.s.) explains, “One who speaks wrongly about the believer and says something which he has neither seen nor heard himself is from those who have been mentioned in the verse: “Surely (as for) those who love that scandal should circulate respecting those who believe they shall have the grievous chastisement in this world and the hereafter and Allah knows while you do not know.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 250; Surah Nur 24:19
If a person calls another Sinner, Indecent, Kafir, Munafiq or Donkey, he must be given thirty nine lashes
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Greater Sins Vol 1, part 3, page 252; Mustadrakul Wasael