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رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ما مِن مسلِمٍ يَغرِسُ غَرساً أو يَزرَعُ زَرعاً، فَيَأكُلُ مِنهُ طَيرٌ أو إنسانٌ أو بَهيمِةٌ ، إلّا كانَ لَهُ بِه صَدَقةٌ
Every single Muslim that plants or cultivates anything of which humans, animals or birds may eat from is counted as charity towards them on his behalf.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Mustadrak al-Wasa`il, v. 13, p. 460, no. 15892; Mizan ul Hikmah, page No. 90
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الزّارِعُونَ كُنُوزُ الأنامِ، يَزرَعُونَ طَيِّباً أخرَجَهُ اللّه‏ُ عزّوجلّ ، وهُم يومَ القِيامَةِ أحسَنُ الناسِ مَقاماً، وأقرَبُهُم مَنزِلَةً ، يُدعَوْنَ المُبارَكِينَ
The farmers are the treasures of mankind for they plant and harvest the good things that Allah has made grow. On the Day of Resurrection, they will occupy the best and nearest position [to Allah] and will be called the blessed ones.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 5, p. 261, no. 7; Mizan ul Hikmah, page No. 90
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ في قولِ‏اللّه‏ عزّوجلّ: «وعَلَى‏اللّه‏ِ فَلْيَتَوَكَّلِ المُؤمِنُونَ» ـ: الزّارِعُونَ
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) said that the verse of Allah in the Qur'an: "And on Allah do the believers rely" refers to the farmers.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 103, p. 66, no. 16; Mizan ul Hikmah, page No. 90
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لَمّا سَألَهُ يزيدُ بنُ هارونَ الواسِطيُّ عنِ الفَلاّحِينَ ـ: هُمُ الزّارِعُونَ كُنوزَ اللّه‏ِ في أرضِهِ ، وما في الأعمالِ شَيءٌ أحَبَّ إلى اللّه‏ِ مِن الزِّراعَةِ ، وما بَعَثَ اللّه‏ُ نبيّاً إلّا زَرّاعاً إلّا إدريسَ (عَلَيهِ الّسَلامُ) فإنّهُ كانَ خَيّاطاً
There is no occupation more beloved to Allah than agriculture, and every single prophet that Allah sent down was a farmer except Prophet Enoch [Prophet Enoch (AS) is known as Idris in the Arabic tradition (ed.)] (AS) who was a tailor
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Mustadrak al-Wasa`il, v. 13, p. 461, no. 15898; Mizan ul Hikmah, page No. 91
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ما تَعَبَّدُوا للّه‏ِِ بشَيءٍ مِثلِ الزُّهدِ في الدنيا
People cannot worship Allah with anything better than asceticism from worldly pleasures.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 70, p. 322; Mizan ul Hikmah, page No. 117
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الزُّهدُ شِيمَةُ المُتَّقِينَ وسَجِيَّةُ الأوّابِينَ
Asceticism is the distinguishing characteristic of Godwary people and the natural disposition of those who turn to Allah.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1713; Mizan ul Hikmah, page No. 118
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنَّ مِن أعوَنِ الأخلاقِ على الدِّينِ الزُّهدَ في الدنيا
Verily among the qualities that greatly develop one’s faith is abstention from worldly pleasures
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Kafi, v. 2, p. 128, no. 3; Mizan ul Hikmah, page No. 118
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): كانَ فيما ناجَى اللّه‏ُ به موسى (عَلَيهِ الّسَلامُ): ... ما تَزَيَّنَ لي المُتَزَيِّنُونَ بمِثلِ الزُّهدِ في الدنيا عَمّا بِهِمُ الغِنى عنه
In one of His conversations with Prophet Moses (AS), Allah told him the following, '…those who seek to adorn themselves [for Me] have no better apparel than abstention from the worldly pleasures that they find indispensable.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 13, p. 349, no. 37; Mizan ul Hikmah, page No. 118
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): جُعِلَ الخَيرُ كُلُّهُ في بَيتٍ ، وجُعِلَ مِفتاحُهُ الزُّهدَ في الدنيا
All goodness has been placed in one house, and its key is asceticism and restraint from worldly pleasures.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 73, p. 49, no. 20; Mizan ul Hikmah, page No. 118
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الزُّهدُ في الدنيا قَصرُالأمَلِ ، وشُكرُ كُلِّ نِعمَةٍ ، والوَرَعُ عن كُلِّ ما حَرَّمَ اللّه
Asceticism from worldly pleasures means to cut short one’s hopes of this world, to be grateful for every single bounty, to have piety and to keep away from all that which Allah has prohibited.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tuhaf al-`Uqoul, no. 58; Mizan ul Hikmah, page No. 118
الإمامُ عليٌّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): الزُّهدُ لَيسَ بتَحريمِ الحَلالِ ، ولكنْ أن يكونَ بما في يَدَيِ اللّه‏ِ أوثَقَ مِنهُ بما في يَدَيهِ
Asceticism is not to prohibit oneself that which is allowed. Rather it is to find that which is with Allah more secure than that which is in one's own possession
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 172, no. 8; Mizan ul Hikmah, page No. 118
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الزُّهدُ كَلِمَةٌ بينَ كَلِمَتَينِ ، قالَ اللّه‏ُ تعالى: «لِكَيْلا تَأْسَوا عَلَى ما فاتَكُمْ وَلا تَفْرَحُوا بِما آتاكُمْ واللّه‏ُ لاَ يُحِبُّ كُلَّ مُخْتالٍ فَخُورٍ» فَمَن لَم يَأسَ على الماضِي ، ولَم يَفرَحْ بالآتي فقد أخَذَ الزُّهدَ بِطَرَفَيهِ
Asceticism is summed up between two phrases in the Qur’an, where Allah, most High, says, "So that you may not grieve for what has escaped you, nor be exultant at what He has given you.” Therefore, one who neither grieves about past losses nor is overjoyed about the possessions he is granted has perfected his asceticism from both sides.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 70, p. 317, no. 23; Mizan ul Hikmah, page No. 119
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الزُّهدُ مِفتاحُ بابِ الآخِرَةِ ، والبَراءةِ مِنَ النارِ ، وهُو تَركُكَ كُلَّ شيءٍ يَشغَلُكَ عنِ اللّه‏ِ ، مِن غَيرِ تَأسُّفٍ على فَوتِها ، ولا إعجابٍ في تَركِها ، ولا انتِظارِ فَرَجٍ مِنها ، ولا طَلَبِ مَحمَدَةٍ علَيها ، ولا عِوَضٍ مِنها ، بل تَرى فَوتَها راحَةً وكَونَها آفَةً ، وتكونُ أبدا هارِبا مِنَ الآفَةِ ، مُعتَصِما بِالرّاحَةِ
Asceticism is the key to the door of the Hereafter and immunity from the Fire, and it is to abandon all those things that preoccupy you from Allah, neither experiencing regret upon their loss, nor self-admiration for having abandoned them, nor awaiting deliverance from them, nor seeking praise on account of them, and nor anything else in exchange for them. Rather you see their loss as a source of comfort and their presence as a source of misfortune, such that you consistently run away from misfortune and seek refuge in comfort.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, p. 315, no. 20; Mizan ul Hikmah, page No. 119
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الزاهدُ في الدنيا مَن لَم يَغلِبِ الحَرامُ صَبرَهُ ، ولَم يَشغَلِ الحَلالُ شُكرَهُ
The one who practices asceticism from worldly pleasures is such that he neither allows the prohibited things to overcome his perseverance [in the way of Allah], nor the permissible things to distract him from gratefulness to Allah.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 37, no. 3; Mizan ul Hikmah, page No. 120
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّ الزاهِدينَ في الدنيا تَبكِي قلُوبُهُم وإن ضَحِكُوا ، ويَشتَدُّ حُزنُهُم وإن فَرِحُوا ، ويَكثُرُ مَقتُهُم أنفُسَهُم ، وإنِ اغتَبَطُوا بما رُزِقُوا
Those who restrain themselves from worldly pleasures are such that their hearts are weeping though outwardly they may laugh, they experience great sorrow though they display joy, and they are filled with self-contempt though they rejoice at all that they have been bestowed.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 113; Mizan ul Hikmah, page No. 120
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لمّا سُئلَ عن الزاهِدِ في الدنيا ـ: الذي يَترُكُ حَلالَها مخافَةَ حِسابِهِ ، ويَترُكُ حَرامَها مَخافَةَ عَذابِهِ
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) when asked to define the ascetic, said, 'The ascetic is the one who renounces the permissible things in this world for fear of having to account for them, and renounces the forbidden things of this world for fear of punishment for them.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Uyoun Akhbar al-Reza (AS), v. 2, p. 52, no. 199; Mizan ul Hikmah, page No. 120
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ) ـ لَمّا سُئلَ عن صِفَةِ الزاهِدِ ـ: مُتَبَلِّغٌ بِدُونِ قُوتِهِ ، مُستَعِدٌّ لِيَومِ مَوتِهِ ، مُتَبَرِّمٌ بحَياتِهِ
Imām Alī ibn Mūsā al-Rezā (a.s.) when asked about the qualities of the ascetic, replied, 'He manages to still his hunger without pursuit of food, he is well-prepared for his death, and weary of his life in this world.’
Imām Alī ibn Mūsā al-Rezā (a.s.)
Bihar al-Anwar, v. 78, p. 349, no. 6; Mizan ul Hikmah, page No. 120
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أحَقُّ الناسِ بالزَّهادَةِ مَن عَرَفَ نَقصَ الدنيا
The person best able to practice abstemiousness is he who understands the inferiority of this worldly life
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3209; Mizan ul Hikmah, page No. 120
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كيفَ يَزهَدُ في الدنيا مَن لا يَعرِفُ قَدرَ الآخِرَةِ؟!
How can one renounce the pleasures of this world when he has not yet fathomed the worth of the Hereafter?!
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6987; Mizan ul Hikmah, page No. 120
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): أكثِرْ ذِكرَ المَوتِ ، فإنّهُ لَم ‏يُكثِرْ إنسانٌ ذِكرَ المَوتِ إلّا زَهِدَ في الدنيا
Remember death frequently, for no sooner does man increase his remembrance of death than he begins to renounce this world's life.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 73, p. 64, no. 31; Mizan ul Hikmah, page No. 120
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ) ـ عند قبرٍ حَضَرَهُ ـ: إنَّ شيئاً هذا آخِرُهُ لَحَقِيقٌ أن يُزهَدَ في أوَّلِهِ، وإنَّ شيئاً هذا أوَّلُهُ لَحَقِيقٌ أن يُخافَ آخِرُهُ
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.) once said while standing at a graveside, ‘Indeed something that ends with this [i.e. death] is worthy of its beginning being spent in abstemiousness. And indeed something that begins with this is worthy of its end being feared with apprehension
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Bihar al-Anwar, v. 78, p. 320, no. 9; Mizan ul Hikmah, page No. 120
الإمامُ العسكريُّ (عَلَيهِ الّسَلامُ): لَو عَقَلَ أهلُ الدنيا خَرِبَتْ
If the inhabitants of this world used their intellect, the world would self-destruct [for it would cease to be of any importance].
Imām Hasan al-‘Askarī (a.s.)
Bihar al-Anwar, p. 377, no. 3; Mizan ul Hikmah, page No. 121
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن زَهِدَ في الدنيا ، ولم يَجزَعْ مِن ذُلِّها ، ولَم يُنافِسْ في عِزِّها ، هَداهُ اللّه‏ُ بغَيرِ هِدايَةٍ مِن مَخلوقٍ ، وعَلَّمَهُ بغَيرِ تَعلِيمٍ، وأثبَتَ الحِكمَةَ في صَدرِهِ وأجراها على لِسانِهِ
He who renounces this worldly life, neither concerning himself with its baseness nor vying for its glory, Allah rewards him with a gift that is unobtainable through any of His creatures, grants him knowledge without the need for learning, secures wisdom in his heart and makes it flow upon his tongue.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 63, no. 155; Mizan ul Hikmah, page No. 121
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اِزهَدْ في الدنيا تَنزِلْ علَيكَ الرَّحمَةُ
Abstain from the vain pleasures of this world and divine mercy will descend upon you.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2275; Mizan ul Hikmah, page No. 121
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الزهدُ في الدنيا الراحَةُ العُظمى
Abstaining from the vain pleasures of this world is the greatest source of comfort.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1316; Mizan ul Hikmah, page No. 121
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): مَن زَهِدَ في الدنيا هانَتْ علَيهِ مَصائبُها ولم يَكرَهْها
He who renounces the world's vain pleasures finds its afflictions trivial and is not bothered by them as a result.
Imām `Alī ibn Husayn (a.s.)
Tuhaf al-`Uqoul, no. 281; Mizan ul Hikmah, page No. 121
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): حَرامٌ على قُلوبِكُم أن تَعرِفَ حَلاوَةَ الإيمانِ حتّى تَزهَدَ في الدنيا
It is forbidden for your hearts that they should taste the sweetness of faith until and unless they abstain from the pleasures of this world.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 78, p. 63, no. 155; Mizan ul Hikmah, page No. 122
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أزهَدُ الناسِ مَنِ اجتَنَبَ الحَرامَ
The most abstemious of people is he who renounces the prohibited things.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Saduq, p. 27, no. 4; Mizan ul Hikmah, page No. 122
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا تَكُنْ مِمَّن يُرِيدُ الآخِرَةَ بِعَمَلِ الدنيا ... يقولُ في الدنيا قَولَ الزاهِدينَ ، ويَعمَلُ فيها عَمَلَ الراغِبِينَ.
Do not be of those who try to secure the Hereafter by means of the worldly life…they disparage this world using ascetic terms, yet act like those who covet it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 68, no. 16; Mizan ul Hikmah, page No. 122
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أفضَلُ الزُّهدِ إخفاءُ الزُّهدِ
The best level of asceticism is to conceal one's asceticism.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 28; Mizan ul Hikmah, page No. 122
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إذا هَرَبَ الزاهدُ مِنَ الناسِ فاطْلُبْهُ ، إذا طَلَبَ الزاهدُ الناسَ فاهْرُبْ مِنهُ
When an abstemious person flees from people, seek after him, and when he seeks after people, flee from him.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, nos. 3078-3079; Mizan ul Hikmah, page No. 122
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): يقولُ اللّه‏ُ: يا ابنَ آدَمَ ، اِرْضَ بما آتَيتُكَ تَكُن مِن أزهَدِ الناسِ
Allah says, 'O son of Adam, be satisfied with what I have given you and you will be among the most abstemious of people.
Imām `Alī ibn Husayn (a.s.)
Bihar al-Anwar, v. 78, p. 139, no. 22; Mizan ul Hikmah, page No. 122
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): إنّ أصبَرَكُم على البَلاءِ لَأزهَدُكُم في الدنيا
Verily he who is most persevering in the face of adversity is the most abstemious from among you.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Bihar al-Anwar, p. 308, no. 1; Mizan ul Hikmah, page No. 122
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن لم يُجهِدْ نَفسَهُ في صِغَرِهِ لَم يَنبُلْ في كِبَرِهِ
He who does not exert himself in his childhood will not be high-minded when he grows up.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8272; Mizan ul Hikmah, page No. 186
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن سَألَ في صِغَرِهِ أجابَ في كِبَرِهِ
He who asks questions as a child is able to answer them himself as an adult.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8273; Mizan ul Hikmah, page No. 186
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن لَم يَتَعَلَّمْ في الصِّغَرِ لَم يَتَقَدَّمْ في الكِبَرِ
He who does not learn as a child does not progress as an adult
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8937; Mizan ul Hikmah, page No. 186
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الجاهِلُ صَغيرٌ وإن كانَ شَيخاً، والعالِمُ كَبيرٌ وإن كانَ حَدَثاً
The ignorant man is a child even though he may be old, while the knowledgeable man is an adult even though he be young.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 1, p. 183, no. 85; Mizan ul Hikmah, page No. 186
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): تُستَحَبُّ عَرامَةُ الغُلامِ في صِغَرِهِ لِيَكُونَ حَليماً في كِبَرِهِ
It is recommended to discipline a boy in his childhood in order that he be clement as an adult.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Faqih, v. 3, p. 493, no. 4748; Mizan ul Hikmah, page No. 186
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): المَرءُ على دِينِ خَلِيلِهِ ، فَليَنظُر أحَدُكُم مَن يُخالِلُ.
Man follows the same creed as his friend, so consider carefully who it is you befriend.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Tusi, p. 518, no. 1135; Mizan ul Hikmah, page No. 342
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الصَّديقُ أقرَبُ الأقارِبِ.
One’s friend is the closest of one’s relations.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 674; Mizan ul Hikmah, page No. 342
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن لا صَدِيقَ لَهُ لا ذُخرَ لَهُ.
He who lacks friends lacks a bare necessity.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8760; Mizan ul Hikmah, page No. 342
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الأصدِقاءُ نَفسٌ واحِدَةٌ في جُسُومٍ مُتَفَرِّقَةٍ.
Friends are a single soul divided between different bodies.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2059; Mizan ul Hikmah, page No. 343
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): النُّفُوسُ أشكالٌ ، فما تَشاكَلَ مِنها اتَّفَقَ ، والناسُ إلى أشكالِـهِم أميَلُ .
Souls resemble other souls, and those that resemble each other are in harmony, that is why people are attracted towards those they resemble.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 92, no. 100; Mizan ul Hikmah, page No. 343
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كُلُّ امرِئٍ يَمِيلُ إلى مِثلِهِ .
Every person is inclined towards one who is like him.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6865; Mizan ul Hikmah, page No. 343
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أسعَدُ الناسِ مَن خالَطَ كِرامَ الناسِ.
The most prosperous of people is he 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. 343
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أكثَرُ الصَّلاحِ والصَّوابِ في صُحبَةِ اُولِي النُهى والألبابِ.
The most goodness and righteousness is to be found in the company of people of reason and understanding.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3129; Mizan ul Hikmah, page No. 343
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن دَعاكَ إلى الدارِ الباقيَةِ وأعانَكَ على العَمَلِ لَها ، فهُو الصَّديقُ الشَّفيقُ.
The one who invites you to the everlasting abode and helps you work towards it is a compassionate friend indeed.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8775; Mizan ul Hikmah, page No. 343
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لاتُسَمِّ الرَّجُلَ صَدِيقاً سِمَةَ مَعرِفَةٍ حتّى تَختَبِرَهُ بثلاثٍ: تُغضِبُهُ فَتَنظُرُ غَضَبَهُ يُخرِجُهُ مِن الحَقِّ إلى الباطِلِ ، وعندَ الدِّينارِ والدِّرهَمِ ، وحتّى تُسافِرَ مَعهُ.
Do not call a man your friend with the true stamp of friendship until you have tested him in three matters: anger him so that you may see whether his anger takes him away from right into wrong; test him with the dinar and the dirham [in money matters]; and travel with him.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Amali al-Tusi, p. 646, no. 1339; Mizan ul Hikmah, page No. 344
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): اِصحَبْ مَن تَتَزَيَّنُ بهِ ، ولا تَصحَب مَن يَتَزَيَّنُ بكَ.
Befriend one who gives you a good image, and do not befriend one who uses you to boost his own image.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 76, p. 267, no. 9; Mizan ul Hikmah, page No. 344
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لا خَيرَ لكَ في صُحبَةِ مَن لا يَرى لكَ مِثلَ الذي يَرى لِنَفسِهِ .
It is not good for you to befriend someone who does not have your best interests at heart as he does his own.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Durrah al-Bahirah, p. 19; Mizan ul Hikmah, page No. 344
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن لَم يَصحَبْكَ مُعِينا على نفسِكَ فَصُحبَتُهُ وَبالٌ علَيكَ إن عَلِمتَ .
He who, in his friendship with you, is of no aid to you against your base self, his friendship is a curse on you, if only you knew.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9041; Mizan ul Hikmah, page No. 344
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اِحذَرْ مُصاحَبَةَ الفُسّاقِ والفُجّارِ والمُجاهِرِينَ بِمَعاصِي اللّه‏ِ .
Beware of befriending corrupt people, immoral people, and those who openly commit acts of disobedience to Allah.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2601; Mizan ul Hikmah, page No. 344
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): صَدِيقُ الجاهِلِ مَتعُوبٌ مَنكُوبٌ.
The friend of an ignorant man is always wearied and miserable.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5829; Mizan ul Hikmah, page No. 344
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إيّاكَ ومُصاحَبَةَ الفُسّاقِ ؛ فإنَّ الشَّرَّ بالشَّرِّ مُلحَقٌ.
Beware of befriending immoral people, for verily only evil accompanies evil.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 74, p. 199, no. 36; Mizan ul Hikmah, page No. 344
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ في وصيَّتِهِ لابنِهِ الحَسنِ (عَلَيهِ الّسَلامُ) ـ: يا بُنَيَّ ، إيّاكَ ومُصادَقَةَ الأحمَقِ ؛ فإنّهُ يُرِيدُ أن يَنفَعَكَ فَيَضُرُّكَ.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) in his will to his son al-Hasan (AS), said, ‘O my son, beware of befriending a stupid person, for although he will surely want to be of benefit to you, he will only bring you trouble.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 74, p. 198, no. 35; Mizan ul Hikmah, page No. 344
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ) ـ في وصيَّتِهِ لابنِهِ الباقِرِ (عَلَيهِ الّسَلامُ) ـ: إيّاكَ ومصاحَبَةَ القاطِعِ لِرَحِمِهِ؛ فإنّي وَجَدتُهُ مَلعوناً في كتابِ اللّه‏ِ عَزَّوجلَّ في ثلاثِ مَواضِعَ.
Imām `Alī ibn Husayn (a.s.) in his advice to his son al-Baqir (AS), said, ‘Beware of befriending one who has cut off relations with his kin, for verily I have seen him cursed in the Book of Allah, Mighty and Exalted, on three different occasions.’
Imām `Alī ibn Husayn (a.s.)
Bihar al-Anwar, v. 74, v. 2, p. 377, no. 7; Mizan ul Hikmah, page No. 345
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): صَديقُ الجاهِلِ في تَعَبٍ .
The ignorant man’s friend is always wearied.
Imām Alī ibn Mūsā al-Rezā (a.s.)
Bihar al-Anwar, v. 74, v. 78, p. 352, no. 9; Mizan ul Hikmah, page No. 345
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إذا احتَشَمَ الرجُلُ أخاهُ فقد فارَقَهُ .
When a man puts his friend to shame, he has indeed parted from him.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 74, v. 74, p. 165, no. 28; Mizan ul Hikmah, page No. 345
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): حَسَدُ الصَّديقِ مِن سُقم المَودَّةِ .
Jealousy of one’s friend stems from weakness in one’s love [for him].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 218; Mizan ul Hikmah, page No. 345
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا يَغْلِبَنَّ علَيكَ سوءُ الظَّنِّ ؛ فإنّهُ لا يَدَعُ بينَكَ وبينَ صَدِيقٍ صَفْحاً
Do not let bad opinion of people overcome you, for verily it will not leave any pardon between you and your friend
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 77, p. 207, no. 1; Mizan ul Hikmah, page No. 345
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَنِ استَقصى على صَدِيقِهِ انقَطَعَت مَوَدَّتُهُ
He who penetrates deeply into his friend’s affairs, his love for him comes to an end
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8582; Mizan ul Hikmah, page No. 345
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن ناقَشَ الإخوانَ قَلَّ صَدِيقُهُ
He who argues with his brothers has few friends
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8772] ; Mizan ul Hikmah, page No. 346
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إن أرَدتَ أن يَصفُوَ لكَ وُدُّ أخِيكَ فلا تُمازِحَنَّهُ ، ولا تُمارِيَنَّهُ ، ولا تُباهِيَنَّهُ ، ولا تُشارَّنَّهُ.
If you want the exclusive love of your brother, then do not ever make fun of him, nor quarrel with him, nor compete against him, nor be malicious to him.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 78, p. 291, no. 2; Mizan ul Hikmah, page No. 346
الإمامُ الهاديُّ (عَلَيهِ الّسَلامُ): المِراءُ يُفسِدُ الصَّداقَةَ القَديمَةَ ، ويُحَلِّلُ العُقدَةَ الوَثِيقَةَ ، وأقَلُّ ما فيهِ أن تَكونَ فيهِ المُغالَبَةُ ، والمُغالَبَةُ اُسُّ أسبابِ القَطيعَةِ.
The quarrel corrupts a long friendship and dissolves strong ties, because it only really consists of strife, and strife is the main cause of a break in friendship
Imām ‘Alī an-Naqī (‘Alī al-Hādī ) (a.s.)
A`alam al-Din, no. 311; Mizan ul Hikmah, page No. 346
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الصَّديقُ الصَّدوقُ: مَن نَصَحَكَ في عَيبِكَ، وحَفِظَكَ في غَيبِكَ ، وآثَرَكَ على نَفسِهِ
A sincere friend is he who advises you with regard to your shortcomings, protects you in your absence, and prefers you over himself
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1904; Mizan ul Hikmah, page No. 346
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اُبذُلْ لِصَدِيقِكَ كُلَّ المَوَدَّةِ ، ولا تَبذُل لَهُ كُلَّ الطُمأنِينَةِ
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.)
Bihar al-Anwar, v. 74, p. 165, no. 29; Mizan ul Hikmah, page No. 346
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لا تَكونُ الصَّداقَةُ إلّا بِحُدُودِها، فَمَن كانَت فيهِ هذهِ الحُدودُ أو شَيءٌ مِنهُ ، وإلّا فلا تَنسِبْهُ إلى شَيءٍ مِن الصَّداقَةِ ، فَأوَّلُها: أن تكونَ سَرِيرَتُهُ وعَلانِيَتُهُ لكَ واحِدَةً ، والثانيةُ: أن يَرى زَينَكَ زَينَهُ ، وشَينَكَ شَينَهُ ، والثالثةُ: أن لا تُغَيِّرَهُ علَيكَ وِلايَةٌ ولا مالٌ ، والرابعةُ: لا يَمنَعُكَ شَيئا تَنالُهُ مَقدُرَتُهُ ، والخامسةُ ـ وهي تَجمَعُ هذهِ الخِصالَ ـ: أن لا يُسلِمَكَ عِندَ النَّكَباتِ .
Friendship can only succeed when its conditions are fulfilled, and he who fulfils all or some of these conditions may be befriended, and if not, then do not attribute any of your friendship to him. The first of these conditions is that he should treat you in public the same as he treats you in private. Secondly, that your source of pride is a source of pride for him, and your source of shame is a source of shame for him too. Thirdly, that neither friendship [with others] nor wealth should render him envious of you. Fourthly, that he must not prevent you from obtaining that which you have the capacity for, and fifthly – and this sums up all the other qualities – that he must not give up on you in times of misfortune
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 78, p. 249, no. 90; Mizan ul Hikmah, page No. 347
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): خَيرُ الأصحابِ مَن قَلَّ شِقاقُهُ وكَثُرَ وِفاقُهُ
The best of companions is he who has little discord about him and much harmony
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 2, p. 123; Mizan ul Hikmah, page No. 347
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): المُعِينُ على الطاعَةِ خَيرُ الأصحابِ
One who aids you in your obedience [to Allah] is the best of companions
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1142; Mizan ul Hikmah, page No. 347
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا تَقطَعْ صَديقاً وإن كَفَرَ.
Do not cut off a friend, even if he disbelieves
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Mizan ul Hikmah, page No. 347
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): أمّا حَقُّ الصاحِبِ: فَأن تَصحَبَهُ بِالتَفَضُّلِ والإنصافِ ، وتُكرِمَهُ كما يُكرِمُكَ ، ولا تَدَعَهُ يَسبِقُ إلى مَكرُمةٍ ، فإن سَبَقَ كافَأتَهُ ، وتَوَدُّهُ كما يَوَدُّكَ ، وتَزجُرُهُ عمّا يَهُمُّ بهِ مِن مَعصيَةٍ ، وكُن علَيهِ رَحمَةً ، ولا تَكُن علَيهِ عَذاباً.
The right of your companion is that you share his company with bounty and fairness. You should honour him as he honours you, and should not let him be the first to extend his generosity. And if he is the first to do so, then repay him. Wish for him as he wishes for you, and restrain him from any act of disobedience that he might contemplate. Be a mercy for him, and not a chastisement
Imām `Alī ibn Husayn (a.s.)
Bihar al-Anwar, v. 74, p. 7, no. 1; Mizan ul Hikmah, page No. 348
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أفضَلُكُم إيماناً أفضَلُكُم مَعرِفَةً.
The ones from among you with the best faith are the ones with the best inner knowledge.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Jami`a al-Akhbar, p. 36, no. 18; Mizan ul Hikmah, page No. 433
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): العِلمُ أوَّلُ دَليلٍ، والمَعرِفَةُ آخِرُ نِهايَةٍ.
Knowledge is the first proof whereas inner knowledge is the last step in the conclusion.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2061; Mizan ul Hikmah, page No. 433
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): المَعرِفَةُ نورُ القَلبِ.
Inner knowledge is the light of the heart.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 538; Mizan ul Hikmah, page No. 433
الإمامُ الحسينُ (عَلَيهِ الّسَلامُ): دِراسَةُ العِلمِ لِقاحُ المَعرِفةِ.
The acquisition of knowledge is the seed for [the growth of] inner knowledge.
Imām Husayn ibn ‘Alī ibn Abī Ṭālib (a.s.)
Bihar al-Anwar, v. 78, p. 128, no. 11; Mizan ul Hikmah, page No. 433
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لا يَقبَلُ اللّه‏ُ عَمَلاً إلّا بِمَعرِفَةٍ، ولا مَعرِفَةً إلّا بِعَمَلٍ ، فمَن عَرَفَ دَلَّتهُ المَعرِفَةُ عَلَى العَمَلِ ، ومَن لَم يَعمَلْ فلا مَعرِفَةَ لَهُ .
Allah does not accept any act without inner knowledge [i.e. awareness of what one is doing], and inner knowledge only comes through prior action. So whoever knows intrinsically, his knowledge will lead him to action, and whoever does not act does not have any inner knowledge.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 1, p. 44, no. 2; Mizan ul Hikmah, page No. 433
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): نورُ الحِكمَةِ الجُوعُ، والتَّباعُدُ مِنَ اللّه‏ِ الشِّبَعُ ، والقُربَةُ إلَى اللّه‏ِ حُبُّ المَساكينِ والدُّنُوُّ مِنهُم ، لا تَشبَعوا فَيُطفَأَ نورُ المَعرِفةِ مِن قُلوبِكُم.
The light of inner knowledge is brought about by hunger whereas distance from Allah is caused by satiety. Proximity to Allah is brought about by loving the poor and drawing near to them, so do not eat to your fill lest the light of inner knowledge be extinguished from your hearts.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 70, p. 71, no. 20; Mizan ul Hikmah, page No. 434
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): مَعرِفَةُ النَّفسِ أنفَعُ المَعارِفِ.
The inner knowledge of the self is the most beneficial of all such knowledge.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9865; Mizan ul Hikmah, page No. 434
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): نالَ الفَوزَ الأكبَرَ مَن ظَفِرَ بِمَعرِفَةِ النَّفسِ.
The one who attains knowledge of his own self has obtained the greatest victory indeed.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9965; Mizan ul Hikmah, page No. 434
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): كَيفَ يَعرِفُ غَيرَهُ مَن يَجهَلُ نَفسَهُ؟!
How can one who is ignorant of his own self expect to know others?!
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6998; Mizan ul Hikmah, page No. 434
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): مَن عَرَفَ نَفسَهُ جاهَدَها ، مَن جَهِلَ نَفسَهُ أهمَلَها .
He who gains inner knowledge of his self combats it, and he who remains ignorant of his self, neglects it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, nos. 7855-7856; Mizan ul Hikmah, page No. 434
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): مَن عَرَفَ اللّه‏َ تَوَحَّدَ ، مَن عَرَفَ نَفسَهُ تَجَرَّدَ ، مَن عَرَفَ الدّنيا تَزَهَّدَ ، مَن عَرَفَ النّاسَ تَفَرَّدَ .
He who attains inner knowledge of Allah leads a life of unity [reflecting Allah’s Divine Unity]; he who attains inner knowledge of his self strips himself [of all that hinders its progress]; he who attains inner knowledge about this world abstains from it; and he who attains inner knowledge about people prefers solitude.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, nos. 7829-7832; Mizan ul Hikmah, page No. 435
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): أكثَرُ النّاسِ مَعرِفَةً لِنَفسِهِ أخوَفُهُم لِرَبِّهِ .
The person who knows his self the best is he who fears his Lord the most.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3126; Mizan ul Hikmah, page No. 435
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): مَن عَرَفَ نَفسَهُ عَرَفَ رَبَّهُ .
He who attains inner knowledge of his self attains inner knowledge of his Lord
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 7946; Mizan ul Hikmah, page No. 435
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): يَنبَغي لِمَن عَلِمَ شَرَفَ نَفسِهِ أن يُنَزِّهَها عَن دَناءَةِ الدّنيا .
It befits one who knows the dignity of his own self to deem it too great for the vileness of this world.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1093; Mizan ul Hikmah, page No. 435
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): يَنبَغي لِمَن عَرَفَ نَفسَهُ أن يَلزَمَ القَناعَةَ والعِفَّةَ.
It befits one who knows the dignity of his own self to adhere to temperance and self-restraint.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10927; Mizan ul Hikmah, page No. 435
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): يَنبَغي لِمَن عَرَفَ نَفسَهُ أن لا يُفارِقَهُ الحُزنُ والحَذَرُ.
It befits one who knows the dignity of his own self to never allow a sorrowful and self-cautious state to leave him.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10937; Mizan ul Hikmah, page No. 435
الإمامُ زينَ العابدينُ (عَلَيهِ الّسَلامُ) ـ في الدُّعاءِ ـ: واجعَلنا مِنَ الّذين عَرَفوا أنفُسَهُم ، وأيقَنوا بِمُستَقَرِّهِم ، فكانَت أعمارُهُم في طاعَتِكَ تَفنى.
Make us from among those who have attained inner knowledge of their selves and are convinced of their true abode, such that they spend their whole lives in Your obedience.
Imām `Alī ibn Husayn (a.s.)
Bihar al-Anwar, v. 94, p. 128, no. 19; Mizan ul Hikmah, page No. 435
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) ـ في وَصِيَّتِهِ لِجابِرٍ الجُعفيِّ ـ: لا مَعرِفةَ كَمَعرِفَتِكَ بِنَفسِكَ.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.) said in his advice to Jabir al-Ju`afi, ‘There is no inner knowledge like your inner knowledge of your own self.’
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Tuhaf al-`Uqoul, no. 286; Mizan ul Hikmah, page No. 435
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن عَرَفَ اللّه‏َ كَمُلَت مَعرِفتُهُ.
He who attains inner knowledge of Allah has achieved perfection in his knowledge indeed.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Ghurar al-Hikam, no. 7999; Mizan ul Hikmah, page No. 436
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَعرِفةُ اللّه‏ِ سُبحانَهُ أعلى المَعارِفِ.
The inner knowledge of Allah, Glory be to Him, is the highest of knowable truths.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9864; Mizan ul Hikmah, page No. 436
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ثَمَرَةُ العِلمِ مَعرِفَةُ اللّه‏ِ.
The fruit of knowledge is attaining inner knowledge of Allah.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4586; Mizan ul Hikmah, page No. 436
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن سَكَنَ قَلبَهُ العِلمُ بِاللّه‏ِ سَكَنَهُ الغِنى عَن خَلقِ اللّه‏ِ .
He whose heart finds peace in knowing Allah, finds peace in being needless of Allah’s creatures.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8896; Mizan ul Hikmah, page No. 437
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لَو يَعلَمُ النّاسُ ما في فَضلِ مَعرِفةِ اللّه‏ِ عَزَّوجلَّ ما مَدُّوا أعيُنَهُم إلى ما مَتَّعَ اللّه‏ُ بِهِ الأعداءَ مِن زَهرَةِ الحَياةِ الدّنيا ونَعيمِها ، وكانَت دُنياهُم أقَلَّ عِندَهُم مِمّا يَطَؤونَهُ بِأرجُلِهِم، ولَنَعِموا بِمَعرِفةِ اللّه‏ِ جَلَّ وعزَّ ، وتَلَذَّذوا بِها تَلَذُّذَ مَن لَم يَزَلْ في رَوضاتِ الجِنانِ مَعَ أولِياءِ اللّه‏ِ . إنَّ مَعرِفةَ اللّه‏ِ عَزَّوجلَّ اُنسٌ مِن كُلِّ وَحشَةٍ ، وصاحِبٌ مِن كُلِّ وَحدَةٍ ، ونُورٌ مِن كُلِّ ظُلمَةٍ ، وقُوَّةٌ مِن كُلِّ ضَعفٍ ، وشِفاءٌ مِن كُلِّ سُقمٍ .
If people knew the virtue of knowing Allah, Mighty and Exalted, they would never extend their gaze to the splendour and bounties of the life of this world that Allah has granted to the enemies. They would then regard such people’s worldly goods to be more insignificant that the dust under their feet, and they would take great pleasure at attaining knowledge of Allah, Mighty and Exalted, and would savour it as if they were tasting the experience of being in the gardens of Paradise with the friends of Allah. Verily the inner knowledge of Allah is an intimate companion in every type of desolation, a friend in every type of loneliness, a light in every darkness, a source of strength from all weakness, and a cure for all ailments.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 8, p. 247, no. 347; Mizan ul Hikmah, page No. 437
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن عَرَفَ اللّه‏َ وعَظَّمَهُ مَنَعَ فاهُ مِنَ الكَلامِ وبَطنَهُ مِنَ الطَّعامِ ، وعَنّى نَفسَهُ بِالصِّيامِ والقِيامِ.
He who attains inner knowledge of Allah and aggrandizes Him forbids his mouth from speaking [vain] and his stomach from eating, and satisfies himself through fasting and praying.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Saduq, p. 444, no. 6; Mizan ul Hikmah, page No. 437
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن كانَ بِاللّه‏ِ أعرَفَ كانَ مِنَ اللّه‏ِ أخوَفَ.
He who is most knowledgeable of Allah is most fearful of Allah.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 70, p. 393, no. 64; Mizan ul Hikmah, page No. 438
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): يَسيرُ المَعرِفَةِ يُوجِبُ الزُّهدَ في الدّنيا.
The least knowledge of Allah leads one to abstain from the vanities of this world.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10984; Mizan ul Hikmah, page No. 438
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إِنَّهُ لا يَنبَغي لِمَن عَرَفَ عَظَمَةَ اللّه‏ِ أن يَتَعَظَّمَ ؛ فإنَّ رِفعَةَ الّذينَ يَعلَمونَ ما عَظَمَتُهُ أن يَتَواضَعوا لَهُ.
Verily it does not befit one who has attained inner knowledge of the grandeur of Allah to behave proudly, for verily the elevation of those who acknowledge His grandeur comes from their abasing themselves in front of Him.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 147; Mizan ul Hikmah, page No. 438
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): غايَةُ المَعرِفَةِ الخَشيَةُ .
The peak of inner knowledge of Allah is fear [of Him].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6359; Mizan ul Hikmah, page No. 438
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أعلَمُ النّاسِ بِاللّه‏ِ أكثَرُهُم لَهُ مَسألَةً
The person who best knows Allah asks of Him the most.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3260; Mizan ul Hikmah, page No. 438
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): أحَقُّ خَلقِ اللّه‏ِ أن يُسَلِّمَ لِما قَضَى اللّه‏ُ عَزَّوجلَّ: مَن عَرَفَ اللّه‏َ عَزَّوجلَّ.
The creature of Allah most eligible for submission to the decree of Allah, Mighty and Exalted, is he who knows Allah, Mighty and Exalted.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 2, p. 62, no. 9; Mizan ul Hikmah, page No. 438
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن عَرَفَ اللّه‏َ خافَ اللّه‏َ ، ومَن خافَ اللّه‏َ سَخَت نَفسُهُ عَنِ الدّنيا .
He who attains inner knowledge of Allah fears Allah, and he who fears Allah restrains himself from this world.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tanbih al-Khawatir, v. 2, p. 185; Mizan ul Hikmah, page No. 438
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّ أعلَمَ النّاسِ بِاللّه‏ِ أرضاهُم بِقَضاءِ اللّه‏ِ عَزَّوجلَّ .
Verily the person who best knows Allah is the most content with the decree of Allah, Mighty and Exalted.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tanbih al-Khawatir, v. 2, p. 184; Mizan ul Hikmah, page No. 439
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): العارِفُ وَجهُهُ مُستَبشِرٌ مُتَبَسِّمٌ ، وقَلبُهُ وَجِلٌ مَحزونٌ.
The gnostic’s face is cheerful and smily, whereas his heart is apprehensive and sorrowful.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1985; Mizan ul Hikmah, page No. 439
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الشَّوقُ خُلصانُ العارِفينَ
Longing [for Allah] is the sincerest friend of the gnostics.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 855; Mizan ul Hikmah, page No. 439
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الخَوفُ جِلبابُ العارِفينَ.
Fear is the cloak of the gnostics.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 664; Mizan ul Hikmah, page No. 439
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): البُكاءُ مِن خِيفَةِ اللّه‏ِ لِلبُعدِ عَنِ اللّه‏ِ عِبادَةُ العارِفينَ.
Crying much due to fear of Allah for any possible distance between oneself and Allah is the regular worshipful state of the gnostics.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1791; Mizan ul Hikmah, page No. 439
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): ثِقْ بِاللّه‏ِ تَكُن عارِفاً.
Trust in Allah and you will attain inner knowledge [of Him].
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tuhaf al-`Uqoul, no. 376; Mizan ul Hikmah, page No. 439
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ) ـ لَمّا سُئلَ عَن أدنَى المَعرِفةِ ـ: الإقرارُ بأ نَّهُ لا إلهَ غَيرُهُ ، ولا شِبهَ لَهُ ولا نَظيرَ وأ نَّهُ قَديمٌ ، مُثبَتٌ ، مَوجودٌ ، غَيرُ فَقيدٍ ، وأ نَّهُ لَيسَ كَمِثلِه شَيءٌ .
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.) when he was asked about the lowest degree of inner knowledge, replied, ‘It is to affirm that there is no god but He, and that He has no likeness or match, and that He is eternal, positively proven to exist, present and not absent, and that there is nothing like Him.’
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Kafi, v. 1, p. 86, no. 1; Mizan ul Hikmah, page No. 440
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): اِعرِفوا اللّه‏َ بِاللّه‏ِ ، والرَّسولَ بِالرِّسالَةِ ، واُولي الأمرِ بِالأمرِ بِالمَعروفِ والعَدلِ والإحسانِ .
Get to know Allah through Allah, and the Prophet through the message he brought, and those vested with authority through their command to do good, their justice and righteousness.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Kafi, v. 1, p. 85, no. 1; Mizan ul Hikmah, page No. 440
الإمامُ الحسينُ (عَلَيهِ الّسَلامُ) ـ في الدُّعاءِ ـ: إلهي تَرَدُّدي في الآثارِ يُوجِبُ بُعدَ المَزارِ ، فاجمَعْني عَلَيكَ بِخِدمَةٍ تُوصِلُني إلَيكَ ، كَيفَ يُستَدَلُّ عَلَيكَ بِما هُوَ في وُجودِهِ مُفتَقِرٌ إلَيكَ؟! أيَكونُ لِغَيرِكَ مِنَ الظُّهورِ ما لَيسَ لَكَ حتّى يَكونَ هُوَالمُظهِرَ لَكَ ؟! متى غِبتَ حتّى تَحتاجَ إلى دَليلٍ يَدُلُّ عَلَيكَ؟! ... بِكَ أستَدِلُّ عَلَيكَ فَاهْدِني بِنورِكَ إلَيكَ.
My God! My own obscure doubts about the signs [in nature] has caused my distance from my goal, so draw me near to You through Your service that may allow me to reach You. How can something that needs You for its very existence be used to prove Your existence?! Are other things more manifest than You that they be used to point to You?! When were You ever absent that You should need anything to prove Your existence?! Through You alone do I arrive at You, so guide me with Your light to Yourself.
Imām Husayn ibn ‘Alī ibn Abī Ṭālib (a.s.)
Bihar al-Anwar, v. 98, p. 225; Mizan ul Hikmah, page No. 440
الإمامِ زينِ العابدينَ (عَلَيهِ الّسَلامُ) ـ في الدّعاءِ ـ: بِكَ عَرَفتُكَ و أنتَ دَلَلتَني عَلَيكَ و دَعَوتَني إلَيكَ ، و لَولا أنتَ لَم أدرِ ما أنتَ.
I have attained knowledge of You through You, and You are the One Who indicated me to Yourself and called me to Yourself, and were it not for You, I would not know who You are.
Imām `Alī ibn Husayn (a.s.)
Iqbal al-A`amal, v. 1, p. 157; Mizan ul Hikmah, page No. 440
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إيّاكُم والتَّفَكُّرَ في اللّه‏ِ؛ فإنَّ التَّفَكُّرَ في اللّه‏ِ لا يَزيدُ إلّا تِيهاً ، إنَّ اللّه‏َ عَزَّوجلَّ لا تُدرِكُهُ الأبصارُ ولا يُوصَفُ بِمِقدارٍ.
Beware of pondering about Allah, for verily pondering about Allah only increases one’s bewilderment. Verily Allah, Mighty and Exalted, cannot be perceived by the sights or described by any type of criteria.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Amali al-Saduq, p. 340, no. 3; Mizan ul Hikmah, page No. 441
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن نَظَرَ في اللّه‏ِ كَيفَ هُوَ هَلَكَ.
How ruined is the one who examines Allah!
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Mahasin, v. 1, p. 371, no. 808; Mizan ul Hikmah, page No. 441
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): فلَسنا نَعلَمُ كُنهَ عَظَمَتِكَ، إلّا أنّا نَعلَمُ أنَّكَ حَيٌّ قَيّومٌ ، لا تَأخُذُكَ سِنَةٌ ولا نَومٌ ، لَم يَنتَهِ إلَيكَ نَظَرٌ ، ولَم يُدرِكْكَ بَصَرٌ .
We do not know the essence of Your greatness. All that we do know is that You are Ever-Living and Self-Subsisting through Whom all things subsist. Drowsiness and sleep do not overtake You, vision does not reach You and sight cannot perceive You.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 160; Mizan ul Hikmah, page No. 441
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ في صِفَةِ المَلائكَةِ ـ: وإنَّهُم عَلى مَكانِهِم مِنكَ ، ومَنزِلَتِهِم عِندَكَ، واستِجماعِ أهوائهِم فيكَ ، وكَثرَةِ طاعَتِهِم لَكَ ، وقِلَّةِ غَفلَتِهِم عَن أمرِكَ ، لَو عايَنوا كُنهَ ما خَفِيَ عَلَيهِم مِنكَ لَحَقَّروا أعمالَهُم ، ولَزَرَوا عَلى أنفُسِهِم ، ولَعَرَفوا أ نَّهُم لَم يَعبُدوكَ حَقَّ عِبادَتِكَ ، ولَم يُطيعوكَ حَقَّ طاعَتِكَ .
They (angels)are in their own places [distinct] from You, [and yet] their positions are near You. Their desires are all concentrated on You, their worship for You is abundant, and their neglect of Your command is little. If they were to witness the essence of what is hidden about You from them, they would regard their deeds insignificant, they would reproach themselves and would realize that they have not worshipped You as You deserve to be worshipped, and have not obeyed You as You deserve to be obeyed.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 109; Mizan ul Hikmah, page No. 442
الإمام زينُ العابدينَ (عَلَيهِ الّسَلامُ) ـ في الدّعاءِ ـ: عَجَزَتِ العُقولُ عَن إدراكِ كُنهِ جَمالِكَ ، وانحَسَرَتِ الأبصارُ دونَ‏النَّظَرِ إلى سُبُحاتِ وَجهِكَ، ولَم تَجعَلْ لِلخَلقِ طَريقا إلى مَعرِفَتِكَ إلّا بِالعَجزِ عَن مَعرِفَتِكَ
The intellects are incapable of fathoming the essence of Your Beauty, the sights are restricted to looking at other than the splendour of Your Countenance, and You have not set aside any means for Your creation to get to know You except through their complete incapacity of knowing You.
Imām `Alī ibn Husayn (a.s.)
Bihar al-Anwar, v. 94, p. 150, no. 21; Mizan ul Hikmah, page No. 442
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): كُنهُهُ تَفريقٌ بَينَهُ وبَينَ خَلقِهِ.
His essence is a partition between Himself and His creation.
Imām Alī ibn Mūsā al-Rezā (a.s.)
al-Tawhid, p. 36, no. 2; Mizan ul Hikmah, page No. 442
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ) ـ في صِفَةِ اللّه‏ِ سُبحانَهُ ـ: هُوَ أجَلُّ مِن أن يُدرِكَهُ بَصَرٌ ، أو يُحيطَ بِه وَهمٌ ، أو يَضبِطَهُ عَقلٌ.
Imām Alī ibn Mūsā al-Rezā (a.s.) said in his description of Allah, Glory be to Him, ‘He is too exalted for sight to be able to perceive Him, for imagination to be able to fathom Him, and for the intellect to be able to grasp Him.’
Imām Alī ibn Mūsā al-Rezā (a.s.)
al-Tawhid, p. 252, no. 3; Mizan ul Hikmah, page No. 442
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): مَن وَصَفَهُ فَقَد حَدَّهُ ، ومَن حَدَّهُ فَقَد عَدَّهُ ، ومَن عَدَّهُ فَقَد أبطَلَ أزَلَهُ ، ومَن قالَ: «كَيفَ ؟» فقَدِ استَوصَفَهُ ، ومَن قالَ: «أينَ ؟» فقَد حَيَّزَهُ.
He who [undertakes to] describe Him has defined Him, and he who defines Him has numbered Him, and he who numbers Him has nullified His eternity. He who asks ‘How?’ [about Allah] has indeed sought to describe Him, and he who asks ‘Where?’ has indeed confined Him.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 152; Mizan ul Hikmah, page No. 442
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): فتَبارَكَ اللّه‏ُ الّذي لا يَبلُغُهُ بُعدُ الهِمَمِ ، ولا يَنالُهُ حَدسُ الفِطَنِ.
So blessed be the One Whom the highest ambitions cannot reach and Whom the conjecture of intelligent minds cannot grasp.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 94; Mizan ul Hikmah, page No. 443
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): واحِدٌ لا بِعَدَدٍ ، ودائمٌ لا بِأمَدٍ، وقائمٌ لا بِعَمَدٍ .
‘[He is] One, but not by enumeration. He is everlasting without extremity. He exists without any support.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 185; Mizan ul Hikmah, page No. 443
الإمامِ الصّادقِ (عَلَيهِ الّسَلامُ): قالَ رجلٌ عندهُ: اللّه‏ُ أكبَرُ، فقالَ: اللّه‏ُ أكبَرُ مِن أيِّ شَيءٍ ؟ فقالَ: مِن كُلِّ شَيءٍ ، فقالَ أبو عَبدِ اللّه‏ِ (عَلَيهِ الّسَلامُ): حَدَّدتَهُ، فقالَ الرَّجُلُ: كَيفَ أقولُ ؟ قالَ: قُل: اللّه‏ُ أكبَرُ مِن أن يُوصَفَ .
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) asked a man who said ‘Allah is Greater’ (Allahu Akbar), ‘Greater than what?’ So the man replied, ‘Greater than everything’, to which Imam (AS) retorted, ‘Then you have defined Him.’ The man then asked him, ‘So what should I say?’ Imam replied, ‘Say: Allah is too great for description.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 1, p. 117, no. 8; Mizan ul Hikmah, page No. 443
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ أعلى وأجَلُّ وأعظَمُ مِن أن يُبلَغَ كُنهُ صِفَتِهِ ، فَصِفُوهُ بِما وَصَفَ بِهِ نَفسَهُ ، وكُفّوا عَمّا سِوى ذلكَ .
Verily Allah is too High and too Exalted and too Great for the reality of His description to ever be possible, so describe Him as He Himself has described Himself, and desist from anything other than that
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Kafi, v. 1, p. 102, no. 6; Mizan ul Hikmah, page No. 443
الإمامُ الهاديُّ (عَلَيهِ الّسَلامُ): إنّ الخالِقَ لا يُوصَفُ إلّا بِما وَصَفَ بِهِ نَفسَهُ ، وأنّى يُوصَفُ الخالِقُ الّذي تَعجُزُ الحَواسُّ أن تُدرِكَهُ، والأوهامُ أن تَنالَهُ ، والخَطَراتُ أن تَحُدَّهُ ، والأبصارُ عَنِ الإحاطَةِ بِهِ؟! جلَّ عَمّا يَصِفُهُ الواصِفونَ ، وتَعالى عَمّا يَنعَتُهُ الناعِتونَ.
Verily the Creator can only be described by that which He Himself has described Himself, and how can the Creator ever be described anyway, Whom the senses are incapable of perceiving and the imaginations unable to grasp and the ideas unable to confine and the sights unable to contain?! He is too exalted for the description of those who undertake to describe, and too high to be attributed by those who seek to attach attributes to Him.
Imām ‘Alī an-Naqī (‘Alī al-Hādī ) (a.s.)
Kashf al-Ghamma, v. 3, p. 176; Mizan ul Hikmah, page No. 443
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): التَّوحيدُ نِصفُ الدِّينِ.
Allah’s divine Unity is half of religion.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Uyoun Akhbar al-Reza (AS), v. 2, p. 35, no. 75; Mizan ul Hikmah, page No. 444
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): التَّوحيدُ حَياةُ النَّفسِ.
Allah’s divine Unity 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. 444
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): التَّوحيدُ إلّا تَتَوَهَّمَهُ.
‘[Faith in] Allah’s divine Unity is that you do not subject Him to the limitations of your imagination.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 470; Mizan ul Hikmah, page No. 444
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لِرَجُلٍ ـ: أمَّا التَّوحيدُ فأن لا تُجوِّزَ عَلى رَبِّكَ ما جازَ عَلَيكَ ، وأمَّا العَدلُ فأن لا تَنسِبَ إلى خالِقِكَ ما لامَكَ عَلَيهِ.
‘[Faith in] Allah’s divine Unity is that you do not deem applicable to your Lord that which applies to you, and [faith in] His divine Justice is that you do not blame Him for that which you are blameworthy.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Ma`ani al-Akhbar, p. 11, no. 2; Mizan ul Hikmah, page No. 444
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): أوَّلُ عِبادَةِ اللّه‏ِ مَعرِفتُهُ، وأصلُ مَعرِفةِ اللّه‏ِ جلَّ اسمُهُ تَوحيدُهُ ، ونِظامُ تَوحيدِهِ نَفيُ التَّحديدِ عَنهُ ؛ لِشَهادَةِ العُقولِ أنَّ كلَّ مَحدودٍ مَخلوقٌ .
The very first step to Allah’s worship is to attain inner knowledge of Him, and the origin of attaining inner knowledge of Allah, Exalted be His Praise, is through His divine Unity. The very basis of His divine Unity is to negate any kind of limitation from Him, since the intellects are able to witness that every limited being is created.
Imām Alī ibn Mūsā al-Rezā (a.s.)
Amali al-Tusi, p. 22, no. 28; Mizan ul Hikmah, page No. 444
الإمامُ‏عليٌّ (عَلَيهِ الّسَلامُ) ـ فيوَصِيَّتِه لاِبنِه‏الحَسَنِ (عَلَيهِ الّسَلامُ) ـ: واعلَمْ يا بُنَيَّ أ نَّهُ لَو كانَ لِرَبِّكَ شَريكٌ لَأتَتكَ رُسُلُهُ ، ولَرَأيتَ آثارَ مُلكِهِ وسُلطانِهِ ، ولَعَرَفتَ‏أفعالَهُ وصِفاتِهِ، ولكِنَّهُ إلهٌ واحِدٌ كَما وَصَفَ نَفسَهُ ، لا يُضادُّهُ في مُلكِهِ أحَدٌ ، ولا يَزولُ أبَداً.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) said in his will to his son, al-Hasan (AS), ‘And know my son that if your Lord were to have a partner, his messengers would surely have come to you, and you would have seen the signs of his dominion and his power, and you would know his acts and his attributes. He, however, is One God, just as He as described Himself. He is neither opposed by anyone in His kingdom, nor will He ever cease to be.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 31; Mizan ul Hikmah, page No. 445
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ مِن مُناظَرَتِهِ زِندِيقا ـ: إن قُلتَ: إنَّهُما اثنانِ لَم يَخْلُ مِن أن يَكونا مُتَّفِقَينِ مِن كُلِّ جِهَةٍ ، أو مُفتَرِقَينِ مِن كُلِّ جِهَةٍ ، فلَمّا رَأينا الخَلقَ مُنتَظِماً، والفَلَكَ جارِياً، واختلافَ اللَّيلِ‏والنَّهارِ، والشَّمسِ والقَمَرِ ، دَلَّ صِحَّةُ الأمرِ والتَّدبيرِ وائتِلافُ الأمرِ عَلى أنَّ المُدَبِّرَ واحِدٌ. ثُمّ يَلزَمُكَ إنِ ادَّعَيتَ اثنَينِ فلابُدَّ مِن فُرجَةٍ بَينَهُما حتّى يَكونا اثنَينِ ، فصارَتِ الفُرجَةُ ثالِثاً بَينَهُما قَديماً مَعَهُما فيَلزَمُكَ ثَلاثَةٌ، فإنِ ادَّعيتَ ثَلاثَةً لَزِمَكَ ما قُلنا في الاثنَينِ حتّى يَكونَ بَينَهُم فُرجَتانِ فيَكونَ خَمساً، ثُمّ يَتَناهى في العَدَدِ إلى ما لا نِهايَةَ في الكَثرَةِ.
If you say that there are two gods, then they are either in complete agreement on everything or completely separate in their spheres of influence. But when we look at this orderly creation, the continuous orbits, the alternation of night and day, and the sun and the moon, the soundness of the situation and the organisation and sound management of it indicates that the Director [of all creation] is One.’ Then if you still claim that there are two gods, then there must necessarily be some kind of difference between them for them to be two [and therefore distinct from each other], and this distinguishing characteristic between them is itself eternal like them, so you are forced to accept three such beings. And if you hold that there are indeed three, then you have to admit the same thing that we said for two such that they [the three] necessarily have two distinguishing characteristics between them [to differentiate them from each other] so then there are five [such eternal beings] altogether, and thus does the multiplication continue until infinity.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Tawhid, p. 243, no. 1; Mizan ul Hikmah, page No. 445
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لَمّا سُئلَ عَنِ الدَّليلِ عَلى أنَّ اللّه‏َ واحِدٌ ـ: اتِّصالُ التَّدبيرِ، وتَمامُ الصُّنعِ ، كَما قالَ اللّه‏ُ عَزَّوجلَّ: «لَو كانَ فيهِما آلِهَةٌ إلّا اللّه‏ُ لَفَسَدَتا»
The continuous unity of management [in the cosmos] and the perfection of creation, as Allah, Mighty and Exalted, has said, “Had there been gods in them (i.e. the heavens and the earth) other than Allah, they would surely have fallen apart”[ Qur’an 21:22].
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Tawhid, p. 250, no. 2; Mizan ul Hikmah, page No. 445
الإمامِ الرِّضا (عَلَيهِ الّسَلامُ) ـ لَمّا سألَهُ رَجُلٌ مِنَ الثَنَوِيَّةِ: إنّي أقولُ: إنّ صانِعَ العالَمِ اثنانِ ، فما الدَّليلُ عَلى أ نَّهُ واحِدٌ؟ ـ: قَولُكَ: إنَّهُ اثنانِ دَليلٌ عَلى أ نَّهُ واحِدٌ ؛ لِأنَّكَ لَم تَدَّعِ الثّانِيَ إلّا بَعدَ إثباتِكَ الواحِدَ ، فالواحِدُ مُجمَعٌ عَلَيهِ ، وأكثَرُ مِن واحِدٍ مُختَلَفٌ فيهِ.
Imām Alī ibn Mūsā al-Rezā (a.s.) was asked the following by a man believing in dualism, ‘I believe that the creator of the world are two, so what is the proof that He is One?’ Im?m replied, ‘Your belief that there are two is proof in itself that He is One, for verily you have only claimed the second after having affirmed the existence of the One. So the One is already a unanimous fact – it is more than one that is controversial [and remains to be proven].
Imām Alī ibn Mūsā al-Rezā (a.s.)
al-Tawhid, p. 270, no. 6; Mizan ul Hikmah, page No. 446
تفسير القمّي: ثُمّ رَدَّ اللّه‏ُ عَلَى الثَّنَويَّةِ الّذينَ قالوا بِإلهَينِ فقالَ اللّه‏ُ تَعالى: «ما اتَّخَذَ اللّه‏ُ مِن وَلَدٍ وما كانَ مَعَهُ مِن إلهٍ ...» قالَ: لَو كانا إلهَينِ كَما زَعَمتُم لَكانا يَختِلفان ؛ فيَخلُقُ هذا ولا يَخلُقُ هذا، ويُريدُ هذا ولا يُريدُ هذا، ويَطلبُ كلُّ واحدٍ مِنهما الغَلَبَةَ، وإذا أرادَ أحدُهُما خَلْقَ إنسانٍ أرادَ الآخرُ خَلْقَ بَهيمَةٍ، فيكونُ إنساناً وبَهيمةً في حالَةٍ واحِدَةٍ ، وهذا غيرُ مَوجودٍ، فَلَمّا بَطُلَ هذا ثَبَتَ التَّدبيرُ والصِنعُ لِواحدٍ، ودَلَّ أيضا التَّدبيرُ وثباتُهُ وقِوامُ بَعضِهِ بِبَعضٍ على أنَّ الصّانِعَ واحدٌ وذلكَ قَولُهُ: «ما اتَّخَذَ اللّه‏ُ مِن وَلَدٍ»إلى قَولِهِ: «لَعَلا بَعْضُهُمْ عَلى بَعْضٍ».
It is written in Tafsir al-Qummi: ‘Then Allah, Mighty and Exalted, answered dualism and those who professed that there were two gods, saying: “Allah has not taken any offspring, neither is there any god besides Him, for then each god would take away what he created, and some of them would surely rise up against others. Clear is Allah of what they allege!” [Qur’an 23:91] If there were two gods, as you claim, each one of them would seek superiority, and if one of them desired to create a man, the other would desire to oppose him and create an animal, so their joint creation would have to be the product of both their desires, in spite of their differing wills, man and beast at the same time. And this is the most impossible thing that does not even exist. And if this argument is invalid and there is no difference between them, then the whole duality is invalid [with no distinction left between the two] and there is only one. Therefore, this order, unity of arrangement, subsistence of some things through other things, all indicate to One Maker, and this is the purport of Allah’s verse in the Qur’an: “Allah has not taken any offspring neither is there any god besides Him…” and “Had there been gods in them (i.e. the heavens and the earth) other than Allah, they would surely have fallen apart.”
Allāh (s.w.t.)
Nur al-Thaqalayn, v. 3, p. 550, no. 107; Mizan ul Hikmah, page No. 446
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لَمّا اُسرِيَ بي إلَى السَّماءِ بَلَغَ بي جَبرَئيلُ مَكاناً لَم يَطَأْهُ جَبرئيلُ قَطُّ ، فكُشِفَ لي فأرانِيَ اللّه‏ُ عَزَّوجلَّ مِن نورِ عَظَمَتِهِ ما أحَبَّ.
When I was taken on my Night Journey to the heavens, Gabriel took me up until a place wherein he himself had never set foot. The veils were pulled away for me and Allah, Mighty and Exalted, showed me whatever He liked from the light of His Greatness.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Tawhid, p. 108, no. 4; Mizan ul Hikmah, page No. 447
لَمّا جَلَسَ عَليٌّ (عَلَيهِ الّسَلامُ) فِي الخِلافَةِ ... فَقامَ إلَيهِ رَجلٌ يقالُ لهُ ذعلب ... فقالَ: يا أميرَالمؤمنينَ، هَلْ رأيتَ رَبَّكَ؟ فَقالَ: وَيلَكَ يا ذَعلَبُ! لَم أكُن بِالّذي أعبُدُ رَبّاً لَم أرَهُ ! قالَ: فكَيفَ رَأيتَهُ ؟ صِفْهُ لَنا؟ قالَ: وَيلَكَ! لَم تَرَهُ العُيونُ بِمُشاهَدَةِ الأبصارِ، ولكِنْ رَأتهُ القُلوبُ بِحَقائقِ الإيمانِ.
‘Woe to you O Dha`alab! I do not worship a Lord Whom I cannot see!’ So Dha`alab asked, ‘But how do you see Him? Describe Him to us.’ Imam (AS) replied, ‘Woe betide you! Eyes do not see Him by looking with the sights; it is the hearts that behold Him with the realities of faith.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Amali al-Saduq, p. 281, no. 1; Mizan ul Hikmah, page No. 447
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ) ـ في قولِهِ تعالى: «لا تُدرِكُهُ الأبصارُ ...» ـ: لا تُدرِكُهُ أوهامُ القُلوبِ ، فكَيفَ تُدرِكُهُ أبصارُ العُيونِ؟!
The sights do not apprehend Him…” said, ‘The hearts’ fancies cannot apprehend Him so how can the eyesights apprehend Him?!
Imām Alī ibn Mūsā al-Rezā (a.s.)
Amali al-Saduq, p. 334, no. 2; Mizan ul Hikmah, page No. 447
الإمامُ العسكريُّ (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ تَبارَكَ وتَعالى أرى رَسولَهُ بِقَلبِهِ مِن نورِ عَظَمَتِهِ ما أحَبَّ.
Verily Allah, Blessed and most High, displayed to His Prophet in his heart, whatever He liked from the light of His Greatness.
Imām Hasan al-‘Askarī (a.s.)
al-Kafi, v. 1, p. 95, no. 1; Mizan ul Hikmah, page No. 447
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): الحَمدُ للّه‏ِِ الأوَّلِ قَبلَ كُلِّ أوَّلٍ ، والآخِرِ بَعدَ كُلِّ آخِرٍ ، وبِأوَّلِيَّتِهِ وَجَبَ أن لا أوَّلَ لَهُ ، وبآخِرِيَّتِهِ وَجَبَ أن لا آخِرَ لَهُ .
Praise be to Allah, the First before every first, and the Last after every last, and His Firstness necessitates that there is no beginning to Him, and His Lastness necessitates that there is no end to Him.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 101; Mizan ul Hikmah, page No. 447
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): لا يَزولُ أبَداً ولَم يَزَلْ، أوَّلٌ قَبلَ الأشياءِ بِلا أوَّلِيَّةٍ ، وآخِرٌ بَعدَ الأشياءِ بِلا نِهايَةٍ .
He never ceases to exist and will always be, the First before all things without a beginning, and the Last after all things without an end.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 31; Mizan ul Hikmah, page No. 448
الإمامُ عليٌ (عَلَيهِ الّسَلامُ) ـ وقَد سَألَهُ رَجُلٌ يَهودِيٌّ: مَتى كانَ رَبُّنا عَزَّوجلَّ؟ ـ: يا يَهودِيُّ ، (ما كانَ) لَم يَكُنْ رَبُّنا فكانَ ، وإنَّما يُقالُ: «مَتى كانَ» لِشَيءٍ لَم يَكُنْ فكانَ ، هُوَ كائنٌ بِلا كَينونَةِ كائنٍ لَم يَزَلْ لَيسَ لَهُ قَبلٌ ، هُوَ قَبلَ القَبلِ ، وقَبلَ الغايَةِ ، انقَطَعَتْ عَنهُ الغاياتُ ، فهُوَ غايَةُ كُلِّ غايَةٍ .
was once asked by a Jew, ‘When did our Lord, Mighty and Exalted, come to be?’, to which he replied, ‘O Jew, It is not that our Lord was not and then came to be, for the question ‘When did x come to be?’ is posed regarding something that is not there and then comes to be. He exists without coming into being; He is ever existing having nothing before Him. He is before ‘before’ itself, before any limit. Limits do not apply to Him for He is the ultimate limit of all limits.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 77, p. 331, no. 18; Mizan ul Hikmah, page No. 448
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ تَبارَكَ وتَعالى كانَ ولا شَيءَ غَيرُهُ ، نوراً لا ظَلامَ فيهِ ، وصادِقاً لا كِذبَ فيهِ ، وعالِماً لا جَهلَ فيهِ، وحَيّاً لا مَوتَ فيهِ ، وكذلِكَ هُوَ اليَومُ ، وكذلِكَ لا يَزالُ أبَداً.
Verily Allah, Blessed and most High, existed when nothing else did, He is light not darkness, truthful with no falsehood about Him, all-knowing with no ignorance about Him, ever-living with no death about Him, and He is such today, and thus will He remain forever.’
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Tawhid, p. 141, no. 5; Mizan ul Hikmah, page No. 448
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ عِلمٌ لا جَهلَ فيهِ ، حَياةٌ لا مَوتَ فيهِ ، نورٌ لا ظُلمَةَ فيهِ.
Verily Allah is all knowledge with no ignorance about Him, He is all Life without any death around Him, and all Light with no darkness about Him.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Tawhid, p. 137, no. 11; Mizan ul Hikmah, page No. 448
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ عِلمٌ لا جَهلَ فيهِ ، حَياةٌ لا مَوتَ فيهِ ، نورٌ لا ظُلمَةَ فيهِ.
Verily Allah is all knowledge with no ignorance about Him, He is all Life without any death around Him, and all Light with no darkness about Him.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Tawhid, p. 137, no. 11; Mizan ul Hikmah, page No. 448
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): كانَ اللّه‏ُ حَيّاً بِلا حَياةٍ حادِثَةٍ ... بَل حَيٌّ لِنَفسِهِ.
Allah is Omnipresent without any external source of life … rather He lives through Himself.’
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Tawhid, p. 142, no. 6; Mizan ul Hikmah, page No. 448
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ولا يَعزُبُ عَنهُ عَدَدُ قَطرِ الماءِ، ولا نُجومُ السَّماءِ ، ولا سَوافِي الرِّيحِ في الهَواءِ ، ولا دَبيبُ النَّملِ عَلَى الصَّفا ، ولا مَقيلُ الذَّرِّ في اللّيلَةِ الظَّلماءِ ، يَعلَمُ مَساقِطَ الأوراقِ ، وخَفِيَّ طَرْفِ الأحداقِ .
The number of droplets of water, or of stars in the sky, or of gusts of wind in the air are not unknown to Him, and neither is the crawling of ants on rocks, nor the settling place of tiny particles in the darkness of the night. He knows the spots where leaves fall and the subtle movement of the pupils of the eyes.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 178; Mizan ul Hikmah, page No. 449
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): يَعلَمُ عَجيجَ الوُحوشِ في الفَلَواتِ، ومَعاصِيَ العِبادِ في الخَلَواتِ ، واختِلافَ النِّينانِ في بحار الأنوار الغامِراتِ ، وتَلاطُمَ الماءِ بِالرِّياحِ العاصِفاتِ.
He knows the howls of beasts in the forests, the sins of the people committed in secret, the fish’s frequenting the deep seas and the rising of the waters by tempestuous winds.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 198; Mizan ul Hikmah, page No. 449
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): خَرَقَ عِلمُهُ باطِنَ غَيبِ السُّتُراتِ ، وأحاطَ بِغُموضِ عَقائدِ السَّريراتِ.
His knowledge pierces through the inside of unknown secrets and encompasses the innermost beliefs of the hearts.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 108; Mizan ul Hikmah, page No. 449
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): لَم يَزَلْ عالِماً بِما يَكونُ، فعِلمُهُ بِهِ قَبلَ كَونِهِ كعِلمِهِ بِهِ بَعدَ كَونِهِ.
He always knows what is to be, such that His knowledge of it before its coming into being is the same as His knowledge after its coming into being.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 1, p. 107, no. 2; Mizan ul Hikmah, page No. 449
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لَمّا سُئلَ عَن عِلمِهِ بِالمَكانِ: أكانَ قَبلَ تَكوينِهِ أم حِينَهُ وبَعدَهُ ؟ ـ: تَعالَى اللّه‏ُ ! بَل لَم يَزَلْ عالِماً بِالمَكانِ قَبلَ تَكوينِهِ كَعِلمِهِ بِهِ بَعدَ ما كَوَّنَهُ، وكَذلِكَ عِلمُهُ بِجَميعِ الأشياءِ كعِلمِهِ بِالمَكانِ.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) was once asked about Allah’s knowledge of space [i.e. the concept] and whether He knows it before its coming into existence or during it or after it, to which he replied, ‘Most High is Allah! He always knows space before its conception just as He knows it after He has created it, and such is His knowledge of all things like His knowledge of space.'
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Tawhid, p. 137, no. 9; Mizan ul Hikmah, page No. 449
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): والعِلمُ ذاتُه ولا مَعلومَ ... فلَمَّا أحدَثَ الأشياءَ وكانَ المَعلومُ وَقَعَ العِلمُ مِنهُ عَلَى المَعلومِ.
Knowledge is His very essence and not the object of knowing [or a known], such that when He created things, knowledge projected from Him onto the known things.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Nur al-Thaqalayn, v. 5, p. 237, no. 41; Mizan ul Hikmah, page No. 450
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): عِلمُ اللّه‏ِ لا يُوصَفُ مِنهُ بِأينَ ، ولا يُوصَفُ العِلمُ مِنَ اللّه‏ِ بِكَيفَ، ولا يُفرَدُ العِلمُ مِنَ اللّه‏ِ، ولا يُبانُ اللّه‏ُ مِنهُ ، ولَيسَ بَينَ اللّه‏ِ وبَينَ عِلمِهِ حَدٌّ .
The knowledge of Allah cannot be defined by where, nor can Allah’s knowledge be described by how. Allah’s knowledge cannot be separated from Him, nor can Allah be distinguished from it, and there is no barrier between Allah and His knowledge.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Tawhid, p. 138, no. 16; Mizan ul Hikmah, page No. 450
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): وأشهَدُ أ نَّهُ عَدلٌ عَدَلَ، وحَكَمٌ فَصَلَ .
And I bear witness that He is just and acts justly, and is an arbitrator who decides fairly.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 214; Mizan ul Hikmah, page No. 450
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ لَمّا سُئلَ عنِ العَدلِ ـ: العَدلُ إلّا تَتَّهِمَهُ
[Faith in] divine justice is that you do not accuse Him of anything.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 470; Mizan ul Hikmah, page No. 450
الإمامُ زينَ العابدينُ (عَلَيهِ الّسَلامُ) ـ في دُعائهِ يَومَ الأضحى والجُمعَةِ ـ: وقَد عَلِمتُ أ نَّهُ لَيسَ في حُكمِكَ ظُلمٌ ، ولا في نَقمَتِكَ عَجَلَةٌ ، وإنّما يَعجَلُ مَن يَخافُ الفَوتَ، وإنَّما يَحتاجُ إلَى الظُّلمِ الضَّعيفُ ، وقَد تَعالَيتَ يا إلهي عَن ذلكَ عُلُوّاً كَبيراً.
But I know that there is no wrong in Your decree and no hurry in Your vengeance. He alone hurries who fears to miss, and only the weak needs to wrong. But You are exalted, my God, high indeed above all that!
Imām `Alī ibn Husayn (a.s.)
al-Sahifa al-Sajjadiyya, p. 297, Supplication 48; Mizan ul Hikmah, page No. 450
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ وقد سُئلَ عَن أساسِ الدِّينِ ـ: التَّوحيدُ والعَدلُ . . . أمّا التَّوحيدُ فأن لا تُجَوِّزَ عَلى رَبِّكَ ما جازَ عَلَيكَ ، وأمّا العَدلُ فأن لا تَنسِبَ إلى خالِقِكَ ما لامَكَ عَلَيهِ.
[It is faith in] Allah’s divine Unity and divine Justice … [Faith in] Allah’s divine Unity is that you do not deem applicable to your Lord that which applies to you, and [faith in] His divine Justice is that you do not attribute to Him that of which you are blameworthy.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Tawhid, p. 96, no. 1; Mizan ul Hikmah, page No. 451
دَخَلَ ابنُ أبي العَوجاءِ عَلى أبي عَبدِ اللّه‏ِ (عَلَيهِ الّسَلامُ) فقالَ: ألَيسَ تَزعَمُ أنَّ اللّه‏َ خالِقُ كُلِّ شَيءٍ ؟ فقالَ أبو عَبدِاللّه‏ِ (عَلَيهِ الّسَلامُ): بَلى ، فقالَ: أنا أخلُقُ ! فقالَ (عَلَيهِ الّسَلامُ) لَهُ: كَيفَ تَخلُقُ ؟ ! فقالَ: اُحدِثُ في المَوضِعِ ثُمّ ألبَثُ عَنهُ فيَصيرُ دَوابَّ فأكونُ أنا الّذي خَلَقتُها ! فقالَ أبو عَبدِ اللّه‏ِ (عَلَيهِ الّسَلامُ): ألَيسَ خالِقُ الشَّيءِ يَعرِفُ كَم خَلقُهُ ؟ قالَ: بَلى ، قالَ: فتَعرِفُ الذَّكَرَ مِنها مِنَ الاُنثى ، وتَعرِفُ كَم عُمرُها ؟ فسَكَتَ .
Marwan b. Muslim narrated: ‘Ibn Abi al-`Aawja’ once came to Abu `Aabdillah (AS) [i.e. Imam al-Sadiq], and asked, ‘Is it not true that you claim that Allah is the Creator of all things?’ to which Abu `Aabdillah (AS) replied, ‘Yes.’ So he retorted, ‘I create!’ So Imam asked him, ‘How do you create?!’ He replied, ‘I defecate in a place, then wait for it, and it becomes a creature, which I have created!’ So Abu `Aabdillah (AS) said, ‘Is it not true that the creator of something should know what he has created?’ to which he replied yes. Imam continued, ‘Well do you know the female from the male [of what you have supposedly created], and do you know its lifespan?’ to which he had no answer.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Tawhid, p. 295, no. 5; Mizan ul Hikmah, page No. 451
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): الحَمدُ للّه‏ِِ فاطِرِ الأشياءِ إنشاءً ، ومُبتَدِعِها ابتِداءً بِقُدرَتِهِ وحِكمَتِهِ ، لا مِن شَيءٍ فَيَبطُلَ الاختِراعُ ، ولا لِعِلَّةٍ فلا يَصِحَّ الابتِداعُ ، خَلَقَ ما شاءَ كَيفَ شاءَ .
The Originator of all things from their conception, and their Inventor from the very beginning with His Power and Wisdom, [He creates] not from anything otherwise the very concept of invention would be nullified, nor for any cause otherwise the very concept of origination would be inapplicable. He creates whatever He pleases however He pleases.
Imām Alī ibn Mūsā al-Rezā (a.s.)
al-Tawhid, p. 98, no. 5; Mizan ul Hikmah, page No. 451
المَسيحُ (عَلَيهِ الّسَلامُ) ـ لمّا قيل لَهُ: هل يقدرُ ربُّك على أن يدخل الدنيا في بيضةٍ ـ: إنَّ اللّه‏َ تَبارَكَ وتَعالى لا يُنسَبُ إلَى العَجزِ ، والّذي سَألتَني لا يَكونُ.
Verily Allah, Mighty and Exalted, cannot be attributed with incapacity, but that which you are asking cannot ever be.
Prophet Isa (a.s.)
Mishkat al-Anwar, p. 259; Mizan ul Hikmah, page No. 452
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّ إبليسَ قالَ لِعيسَى ابنِ مَريَمَ (عَلَيهِ الّسَلامُ): أيَقدِرُ رَبُّكَ عَلى أن يُدخِلَ الأرضَ بَيضَةً؛ لا يُصغِّرُ الأرضَ ولا يُكَبِّرُ البَيضَةَ ؟ فقالَ عيسى (عَلَيهِ الّسَلامُ): وَيلَكَ ! إنَّ اللّه‏َ لا يُوصَفُ بِعَجزٍ ، ومَن أقدَرُ مِمَّن يُلَطِّفُ الأرضَ ويُعَظِّمُ البَيضَةَ؟!
Woe betide you! Verily Allah can never be ascribed with incapacity, and who is there more powerful than the One who can shrink the earth and enlarge the egg [if He so wills]?!
Prophet Isa (a.s.)
al-Tawhid, p. 127, no. 5; Mizan ul Hikmah, page No. 452
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): يُخبِرُ لا بِلِسانٍ ولَهَواتٍ، ويَسمَعُ لا بِخُروقٍ وأدَواتٍ ، يَقولُ ولا يَلفِظُ ، ويَحفَظُ ولا يَتَحَفَّظُ ... يَقولُ لِمَن أرادَ كَونَهُ: «كُنْ» فيَكونُ ، لا بِصَوتٍ يُقرَعُ ، ولا بِنِداءٍ يُسمَعُ ، وإنَّما كَلامُه سُبحانَهُ فِعلٌ مِنهُ ، أنشَأهُ ومَثَّلَهُ ، لَم يَكُنْ مِن قَبلِ ذلكَ كائناً، ولَو كانَ قَديماً لَكانَ إلهاً ثانِياً .
He expresses information but not through a tongue or voice. He listens but not with the holes and organs of hearing. He speaks but does not utter words; He remembers but does not learn… When He wishes to create something, He says to it ‘Be’ and it is, but not through a voice that can strike the ears, nor a calling that can be heard. Rather, His speech, Glory be to Him, is an act of His that He creates and incorporates, which did not exist before, for were it an ever-existing thing it would be a second god
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 186; Mizan ul Hikmah, page No. 452
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): إنَّما تَكونُ الأشياءُ بإرادَتِهِ ومَشيئَتِهِ ؛ مِن غَيرِ كلامٍ، ولا تَرَدُّدٍ في نَفَسٍ، ولا نُطقٍ بِلِسانٍ.
Verily things come into being solely by His will and His wish; without the need for speech, alternation of breath or utterance with the tongue.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Tawhid, p. 100, no. 8; Mizan ul Hikmah, page No. 453
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): الظّاهِرُ بِعَجائبِ تَدبيرِهِ لِلنّاظِرينَ ، والباطِنُ بِجَلالِ عِزَّتِهِ عَن فِكْرِ المُتَوَهِّمِينَ.
He manifests the wonders of His management for the onlookers, but by virtue of the exaltedness of His Might He is Hidden from the imagination of the thinkers.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 213; Mizan ul Hikmah, page No. 453
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): ظاهِرٌ لا بِتأويلِ المُباشَرَةِ ، مُتَجَلٍّ لا بِاستِهلالِ رُؤيَةٍ ، باطِنٌ لا بِمُزايَلَةٍ .
He is manifest though indiscernible through direct contact; He is evident though unapprehended by vision; He is hidden though not through withdrawal.
Imām Alī ibn Mūsā al-Rezā (a.s.)
al-Tawhid, p. 37, no. 2; Mizan ul Hikmah, page No. 453
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كُلُّ مالِكٍ غَيرُهُ مَملوكٌ .
Every master other than Him is a slave.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 65; Mizan ul Hikmah, page No. 453
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ في تَفسيرِ لا حَولَ ولا قُوَّةَ إلّا بِاللّه‏ِ ـ: إنّا لا نَملِكُ مَعَ اللّه‏ِ شَيئاً ، ولا نَملِكُ إلّا ما مَلَّكَنا ، فمَتى مَلَّكَنا ما هُوَ أملَكُ بِهِ مِنّا كَلَّفَنا ، ومَتى أخَذَهُ مِنّا وَضَعَ تَكليفَهُ عَنّا.
Verily we are not masters over anything with Allah, nor are we masters over anything except what He has given us mastery over. So by making us masters over that which He is a superior Master, He has given us responsibility, and by taking away mastership from us He absolves us of our responsibilities.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 404; Mizan ul Hikmah, page No. 453
الإمامُ عليٌ (عَلَيهِ الّسَلامُ): والسَّميعُ لا بِأداةٍ.
He is the All-hearing but not by means of any organ
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 152; Mizan ul Hikmah, page No. 454
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): إنَّهُ سَميعٌ بَصيرٌ ، يَسمَعُ بِما يُبصِرُ ، ويُبصِرُ بِما يَسمَعُ.
Verily He is all-hearing and all-seeing, such that He hears with that by means of which He sees and He sees with that by means of which He hears.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Tawhid, p. 144, no. 9; Mizan ul Hikmah, page No. 454
الإمامُ الرّضا (عَلَيهِ الّسَلامُ): لَمّا لَم يَخفَ عَلَيهِ خافِيَةٌ مِن أثَرِ الذَّرَّةِ السَّوداءِ ، عَلَى الصَّخرَةِ الصَّمّاءِ ، في اللَّيلَةِ الظَّلماءِ ، تَحتَ الثَّرى وبحار الأنوار ، قُلنا: بَصيرٌ .
Because of the fact that the secret trace of a black mustard seed on a massive rock in the darkness of the night, be it in the ground or in the seas, cannot remain hidden from Him, is what compels us to say that He is all-seeing.
Imām Alī ibn Mūsā al-Rezā (a.s.)
al-Tawhid, p. 65, no. 18; Mizan ul Hikmah, page No. 454
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): أمّا اللَّطيفُ فلَيسَ عَلى قِلَّةٍ وقَضافَةٍ وصِغَرٍ ، ولكِنَّ ذلِكَ عَلَى النَّفاذِ في الأشياءِ، والامتِناعِ مِن أن يُدرَكَ ، أمّا الخَبيرُ فالّذي لا يَعزُبُ عَنهُ شَيءٌ ولا يَفوتُهُ ، لَيسَ لِلتَّجرِبَةِ ولا لِلاعتِبارِ بِالأشياءِ ، فعِندَ التَّجرِبَةِ والاعتِبارِ عِلمانِ، ولَولاهُما ما عَلِمَ ؛ لأنَّ مَن كانَ كذلِكَ كانَ جاهِلاً.
He is subtle not in terms of lack or delicateness or smallness, rather [He is subtle] in His penetration into everything without being perceived. He is all-aware through the fact that nothing escapes His attention or evades Him, independent of experience or consideration of things, for experience and consideration in turn result in two types of knowledge, without which He would not know [if he were to be dependent on them], and would therefore be ignorant
Imām Alī ibn Mūsā al-Rezā (a.s.)
al-Kafi, v. 1, p. 122, no. 2; Mizan ul Hikmah, page No. 454
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): وكُلُّ قَوِيٍّ غَيرُهُ ضَعيفٌ.
And every strong person besides Allah is weak.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 65; Mizan ul Hikmah, page No. 455
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كُلُّ شَيءٍ خاشِعٌ لَهُ ، وكُلُّ شَيءٍ قائمٌ بِهِ ، غِنى كُلِّ فَقيرٍ ، وعِزُّ كُلِّ ذَليلٍ ، وقُوَّةُ كلِّ ضَعيفٍ
Everything humbles before Him, and everything subsists through Him. He is the contentment of every poor, the honour of every disgraced one, and the strength of every weak one.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 109; Mizan ul Hikmah, page No. 455
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كُلُّ عَزيزٍ غَيرُهُ ذَليلٌ .
Every mighty one besides Him is abased.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 65; Mizan ul Hikmah, page No. 455
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الحَمدُ للّه‏ِِ الّذي لَبِسَ العِزَّ والكِبرِياءَ، واختارَهُما لِنَفسِهِ دُونَ‏خَلقِهِ.
Praise be to Allah who wears the cloak of might and majesty, and has chosen them for Himself over the rest of His creation.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 192; Mizan ul Hikmah, page No. 455
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) ـ لَمّا سُئلَ: وكَيفَ لا يُسألُ عَمّا يَفعَلُ؟ ـ: لِأنَّهُ لا يَفعَلُ إلّا ما كانَ حِكمَةً وصَواباً.
Because He(Allah) only does what is wise and good.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Tawhid, p. 397, no. 13; Mizan ul Hikmah, page No. 455
الإمامُ الحسينُ (عَلَيهِ الّسَلامُ): الصَّمَدُ: الّذي لا جَوفَ لَهُ ، والصَّمَدُ: الّذي قَدِ انتَهى سُؤدَدُهُ ، والصَّمَدُ الّذي لا يَأكُلُ ولا يَشرَبُ ، والصَّمَدُ: الّذي لا يَنامُ ، والصَّمَدُ: الدّائمُ الّذي لَم يَزَلْ ولا يَزالُ.
The All-embracing is the One Who has no lack within Him; the All-embracing is the One Whose mastership is complete; the All-embracing is the One Who neither eats nor drinks; the All-embracing is the One Who does not sleep; the All-embracing is the Eternal One who is and will always be.
Imām Husayn ibn ‘Alī ibn Abī Ṭālib (a.s.)
al-Tawhid, p. 90, no. 3; Mizan ul Hikmah, page No. 456
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ في صِفَةِ اللّه‏ِ سُبحانَهُ ـ: وإنَّهُ لَبِكُلِّ مَكانٍ ، وفي كُلِّ حِينٍ وأوانٍ ، ومَعَ كُلِّ إنسٍ وجانٍّ.
And verily He(Allah) is everywhere, each and every moment and time, and with every human and Jinn.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 195; Mizan ul Hikmah, page No. 456
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) لَمّا سُئلَ عَن قَولِ اللّه‏ِ عَزَّ وجلَّ: «وهُوَ اللّه‏ُ في السَّماواتِ وفي الأرضِ» ـ: كذلِكَ هُوَ في كُلِّ مَكانٍ . قُلتُ: بِذاتِه ؟ قالَ: وَيحَكَ ! إنَّ الأماكِنَ أقدارٌ ، فإذا قُلتَ: في مَكانٍ بِذاتِهِ لَزِمَكَ أن تَقولَ: في أقدارٍ وغَيرِ ذلكَ ، ولكِنْ هُوَ بائنٌ مِن خَلقِهِ ، مُحيطٌ بِما خَلَقَ عِلماً وقُدرَةً وإحاطَةً وسُلطاناً ومُلكاً.
Imam al-Sadiq (AS) was asked by Abu Jau`afar regarding Allah’s verse in the Qur’an: “And He is Allah in the heavens and in the earth”, to which he replied, ‘Yes, similarly He is in every place.’ I [Abu Ja`afar] asked, ‘In His essence?’ Imam replied, ‘Woe betide you! Verily places are the objects of divine decree, so by your saying that He is in a place in essence, you are in fact compelled to say that He is both in the objects of His divine decree and separate thereof. He is, however, distinct from His creation, entirely encompassing what He creates in knowledge, power, control, authority and dominion.’
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Tawhid, p. 133, no. 15; Mizan ul Hikmah, page No. 456
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): رَبُّنا نورِيُّ الذّاتِ ، حَيُّ الذّاتِ، عالِمُ الذّاتِ، صَمَدِيُّ الذّاتِ.
Our Lord is luminant in His very essence, Living in His very essence, All-knowing in His very essence, All-embracing in His very essence.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Tawhid, p. 140, no. 4; Mizan ul Hikmah, page No. 456
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): المَشيئَةُ والإرادَةُ مِن صِفاتِ الأفعالِ، فمَن زَعَمَ أنَّ اللّه‏َ تَعالى لَم يَزَلْ مُريداً شائياً فلَيسَ بِمُوَحِّدٍ.
Wish and will are among the attributes of Allah’s action, so whoever claims that Allah, most High, is eternally willing and wishing has not understood His divine unity.
Imām Alī ibn Mūsā al-Rezā (a.s.)
al-Tawhid, p. 338, no. 5; Mizan ul Hikmah, page No. 457
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أوَّلُ الدِّينِ مَعرِفَتُهُ ، وكمالُ مَعرِفَتِهِ التَّصديقُ بِهِ ، وكمالُ التَّصديقِ بِهِ تَوحيدُهُ ، وكَمالُ تَوحيدِهِ الإخلاصُ لَهُ ، وكمالُ الإخلاصِ لَهُ نَفيُ الصِّفاتِ عَنهُ ؛ لِشَهادَةِ كُلِّ صِفَةٍ أ نَّها غَيرُ المَوصوفِ ، وشَهادَةِ كُلِّ مَوصوفٍ أ نَّهُ غَيرُ الصِّفَةِ ، فمَن وَصَفَ اللّه‏َ سُبحانَهُ فقَد قَرَنَهُ ، ومَن قَرَنَهُ فقَد ثَنّاهُ ، ومَن ثنّاهُ فَقَد جَزَّأهُ ، ومَن جَزَّأهُ فقَد جَهِلَهُ ، (ومَن جَهِلَهُ فقَد أشارَ إلَيهِ) ، ومَن أشارَ إلَيهِ فقَد حَدَّهُ ، ومَن حَدَّهُ فقَد عَدَّهُ ، ومَن قالَ: «فيمَ ؟» فقَد ضَمَّنَهُ ، ومَن قالَ: «عَلامَ ؟» فقَد أخلى مِنهُ ، كائنٌ لا عَن حَدَثٍ ، مَوجودٌ لا عَن عَدَمٍ ، مَعَ كُلِّ شَيءٍ لا بِمُقارَنَةٍ ، وغَيرُ كُلِّ شَيءٍ لا بِمُزايَلَةٍ ، فاعِلٌ لا بِمَعنَى الحَرَكاتِ والآلَةِ ، بَصيرٌ إذ لا مَنظورَ إلَيهِ مِن خَلقِهِ ، مُتَوحِّدٌ إذ لا سَكَنَ يَستَأنِسُ بِهِ ولا يَستَوحِشُ لِفَقدِهِ
The very first step in religion is acknowledging Him, and the perfect way to acknowledge Him is to testify to Him, and the perfect way to testify to Him is to believe in His divine unity, and the perfect way to believe in His divine unity is to regard Him as absolutely pure, and the perfect way to regard Him as absolutely pure is to negate all attributes from Him, for every attribute is a proof of its own distinction from the thing to which it is attributed, and everything that is attached and attributed is distinct from the attribute. Thus, whoever attaches attributes to Allah, Glory be to Him, associates Him with something else, and whoever associates Him regards Him as two, and whoever regards Him as two identifies parts to Him, and whoever identifies parts to Him has indeed misunderstood Him, and whoever misunderstands Him singles Him out, and whoever singles Him out has confined Him, and whoever confines Him has enumerated Him. Whoever asks ‘In what [is He]?’ holds that He is contained, and whoever asks ‘On what [is He]?’ has excluded Him. He is [a Being] but not through any phenomenon of coming into being, He exists but not from non-existence. He is with everything but not in physical proximity, and is separate from everything but not through physical separation. He acts but without need for movements and instruments. He sees without need for an object of sight from among His creation. He is One such that He has no need for a source of comfort that may keep Him company nor any whom He may miss in his absence
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 1; Mizan ul Hikmah, page No. 457
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : شَرُّ الاُمورِ مُحْدَثاتُها ، ألاَ وكُلُّ بِدعةٍ ضلالةٌ، ألاَ وكلُّ ضَلالةٍ ففي النّارِ.
The worst of matters are the innovations. Certainly, every innovation is a [source of] error and every error is destined for Hell
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Mufid, p. 188, no. 14; Mizan ul Hikmah, page No. 458
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : إيّاكَ أنْ تَسُنَّ سُنّةَ بدعةٍ ؛ فإنَّ العبدَ إذا سَنَّ سُنّةً سيّئةً لَحِقَهُ وِزْرُها ووِزْرُ مَن عَمِلَ بها.
Never start a practice based on an innovation; for a man who initiates a bad practice will incur its sin and the sins of the people who imitate him
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 104, no. 1; Mizan ul Hikmah, page No. 458
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : ما اُحْدِثَتْ بِدعةٌ إلّا تُرِكَ بها سُنّةٌ ، فاتّقوا البِدعَ والْزَموا المَهْيَعَ ، إنّ عَوازِمَ الاُمورِ أفضَلُها ، وإنَّ مُحْدَثاتِها شِرارُها.
No sooner is an innovation initiated than it leaves behind a common practice. So eschew innovations and adhere to the clear path. Verily the established traditions are the best, while innovated ones are the worst.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sharhe Nahj al-Balagha by Abi al-Hadid, v. 9, p. 93; Mizan ul Hikmah, page No. 458
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : ما هَدمَ الدِّينَ مثلُ البِدعِ .
Nothing destroys religion like innovations.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 92, no. 98; Mizan ul Hikmah, page No. 458
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : مَن دعـا النـّاسَ إلى نفسِه وفيهِم مَن هُو أعلمُ مِنه فهُو مُبْتَدِعٌ ضالٌّ.
Anyone who calls people to give him their allegiance, knowing that among them is someone superior to him, is an erroneous innovator.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tuhaf al-`Uqoul, no. 375; Mizan ul Hikmah, page No. 459
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مَن تَبَسّمَ في وجهِ مُبتَدِعٍ فقد أعانَ على هَدمِ دِينِهِ.
A man who smiles at an innovator has aided the destruction of his own religion.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 47, p. 217, no. 4; Mizan ul Hikmah, page No. 460
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مَن عمِلَ في بِدعةٍ خَلاّهُ الشّيطانُ والعِبادةَ، وألْقى عليهِ الخُشوعَ والبُكاءَ.
When a man acts in accordance with an innovation, Satan will leave him to worship and incite tears and emotion in him [i.e. that he may continue in its performance].
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 72, p. 216, no. 8; Mizan ul Hikmah, page No. 460
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : عَملٌ قليلٌ في سُنّةٍ خيرٌ مِن عملٍ كثيرٍ في بِدعةٍ .
Little worship following a correct [Prophetic] practice is better than a lot of worship following an innovation.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Tusi, p. 385, no. 838; Mizan ul Hikmah, page No. 460
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : أبَى اللّه‏ُ لصاحِبِ البدعةِ بالتّوبةِ .
Allah denies the innovator a chance to repent
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 72, p. 216, no. 8; Mizan ul Hikmah, page No. 460
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : إذا ظَهَرتِ البِدعُ في اُمّتي فلْيُظهِرِ العالِمُ علمَهُ ، فمَن لَم يَفعلْ فعَلَيهِ لَعنةُ اللّه‏ِ.
When innovations arise in my community, the scholar must display his knowledge; and those who do not do this deserve the curse of Allah.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 1, p. 54, no. 2; Mizan ul Hikmah, page No. 461
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أفضَلُ العِبادَةِ الفِقهُ.
The best of worship is the study of religion.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Targhib wa al-Tarhib, v. 1, p. 93, no. 3; Mizan ul Hikmah, page No. 495
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): تَعَلَّموا القرآنَ ؛ فإنّهُ أحسَنُ الحَديثِ، وتَفَقَّهُوا فيهِ فإنَّهُ رَبيعُ القُلوبِ .
Learn the Quran for it is the best of speeches, and study it for it is the spring of the hearts.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 110; Mizan ul Hikmah, page No. 495
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): تَفقَّهُوا في دِينِ اللّه‏ِ، فإنَّ الفِقهَ مِفتاحُ البَصيرَةِ، وتَمامُ العِبادَةِ، والسَّببُ إلَى المَنازِلِ الرَّفيعَةِ والرُّتَبِ الجَليلَةِ في الدِّينِ والدنيا، وفَضلُ الفَقيهِ علَى العابِدِ كَفَضلِ الشَّمسِ علَى الكواكِبِ، ومَن لم يَتَفَقَّهْ في دِينِهِ لم يَرضَ اللّه‏ُ لَهُ عَمَلاً
The superiority of a learned person over a worshipper is as the superiority of the sun over the planets, and whoever does not educate themselves in their religion, Allah will not accept a single deed from them.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Bihar al-Anwar, v. 78, p. 321, no. 19; Mizan ul Hikmah, page No. 495
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) في وصيَّتِهِ لأبي ذرٍّ: لا يَفقَهُ الرجُلُ كُلَّ الفِقهِ حتَّى يَرَى الناسَ أمثالَ الأباعِرِ، فلا يَحفِلَ بِوُجودِهِم، ولا يُغَيِّرَهُ ذلكَ كما لا يُغَيِّرُهُ وُجودُ بَعيرٍ عندَهُ، ثُمّ يَرجِعَ هُو إلى نفسِهِ فيَكونَ أعظَمَ حاقِرٍ لها.
A person will not be totally educated until he sees people like camels, so he should not be amused by their presence and it should not change him, just as the presence of a [real] camel does not change him. Then he must return to his self and become the greatest humiliator of his self.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 72, p. 304, p. 51; Mizan ul Hikmah, page No. 495
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ألا اُخبِرُكُم بالفَقيهِ حَقِّ الفَقيهِ؟ مَن لم يُرَخِّصِ الناسَ في مَعاصِي اللّه‏ِ، ولم يُقَنِّطْهُم مِن رَحمَةِ اللّه‏ِ، ولم يُؤمِنْهُم مِن مَكرِ اللّه‏ِ، ولم يَدَعِ القرآنَ رَغبَةً عَنهُ إلى ما سِواهُ.
Shall I inform you of a true learned person? He who does not allow people to commit acts of disobedience to Allah, does not let them lose hope in the mercy of Allah, does not assure them against the devices of Allah, and does not leave the Quran in his desire for something other than it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tuhaf al-`Uqoul, p. 204; Mizan ul Hikmah, page No. 496
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) ـ وقد سَألَهُ رجُلٌ فأجابَهُ، فقالَ الرجُلُ: إنّ الفُقَهاءَ لا يَقولونَ هذا ! ـ: يا وَيحَكَ ! وهَل رَأيتَ فَقيهاً قَطُّ ؟ ! إنَّ الفَقيهَ حَقَّ الفَقيهِ: الزاهِدُ في الدنيا، الراغِبُ في الآخِرَةِ، المُتَمسِّكُ بسُنَّةِ النبيِّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ)
was once asked a question by a man, to which he duly replied, and to which the man then retorted, ‘The jurists do not say this!’ The Imam said, ‘Woe unto you! Have you ever seen a jurist?! A real jurist is a person who is ascetic from this world, who craves for the Hereafter, and strongly holds onto the tradition of the Prophet (SAWA).’
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 1, p. 70, no. 8; Mizan ul Hikmah, page No. 496
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لا يكونُ الرجُلُ مِنكُم فَقيها حتّى يَعرِفَ مَعاريضَ كلامِنا.
There is no man from among you who will become a jurist until they understand the intents of our speech.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Ma`ani al-Akhbar, v. 2, p. 3; Mizan ul Hikmah, page No. 496
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): مِن علاماتِ الفِقهِ الحِلمُ والعِلمُ والصَّمتُ .
Among the signs of a jurist are clemency, knowledge, and silence.
Imām Alī ibn Mūsā al-Rezā (a.s.)
al-Ikhtisas, p. 232; Mizan ul Hikmah, page No. 496
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): فَقيهٌ واحِدٌ أشَدُّ على إبليسَ مِن ألفِ عابِدٍ .
One jurist is more powerful over Satan than one thousand worshippers.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 1, p. 177, no. 48; Mizan ul Hikmah, page No. 496
الإمامُ زينُ العابدينَ أو الإمامُ الباقرُ ’: مُتَفَقِّهٌ في الدِّينِ أشَدُّ على الشيطانِ مِن عِبادَةِ ألفِ عابِدٍ .
A person educated in religion is more difficult for Satan to bear than the worship of one thousand worshippers.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 1, p. 213, no. 10; Mizan ul Hikmah, page No. 497
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إذا ماتَ المؤمنُ الفَقيهُ ثُلِمَ في الإسلامِ ثُلمَةٌ لا يَسُدُّها شيءٌ.
When a jurist believer dies a void is left in Islam that nothing can ever again fill.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 1, p. 38, no. 2; Mizan ul Hikmah, page No. 497
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مامِن أحَدٍ يَموتُ مِن المؤمنينَ أحَبَّ إلى إبليسَ مِن مَوتِ فَقيهٍ.
No believer’s death makes Satan happier more than the death of a jurist.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 1, p. 38, no. 1; Mizan ul Hikmah, page No. 497
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): العِلمُ رَأسُ الخَيرِ كُلِّهِ ، والجَهلُ رَأسُ الشَّرِّ كُلِّهِ.
Knowledge is the root of all good whereas ignorance is the root of all evil.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 175, no. 9; Mizan ul Hikmah, page No. 501
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): طَلَبُ العِلمِ فَريضَةٌ عَلى كُلِّ مُسلِمٍ... بِهِ يُطاعُ الرَّبُّ ويُعبَدُ ، وبِهِ تُوصَلُ الأرحامُ ، ويُعرَفُ الحَلالُ مِنَ الحَرامِ ، العِلمُ إمامُ العَمَلِ والعَمَلُ تابِعُهُ ، يُلهَمُ بِهِ السُعَداءُ ، ويُحرَمُهُ الأشقِياءُ .
The quest for knowledge is incumbent upon every Muslim… by virtue of it the Lord is obeyed and worshipped, consanguinal relations are maintained, and the lawful is distinguished from the prohibited. Knowledge leads to action and action follows it. The fortunate ones are inspired by it whereas the wretched ones are deprived of it.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Tusi, p. 488, no. 1069; Mizan ul Hikmah, page No. 501
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أكثَرُ النّاسِ قيمَةً أكثَرُهُم عِلما ، وأقَلُّ النّاسِ قيمَةً أقَلُّهُم عِلما .
The worthiest of people are those who have the most knowledge, and the least of them in worth are those with the least knowledge.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Saduq, p. 27, no. 4; Mizan ul Hikmah, page No. 501
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أقرَبُ النّاسِ مِن دَرَجَةِ النُّبُوَّةِ أهلُ الجِهادِ وأهلُ العِلمِ .
The people who are closest to the rank of prophethood are the people of knowledge and striving.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Mahajjat al-Baydha, v. 1, p. 14; Mizan ul Hikmah, page No. 501
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): يُوزَنُ يَومَ القِيامَةِ مِدادُ العُلَماءِ ودِماءُ الشُّهَداءِ فيَرجَحُ مِدادُ العُلَماءِ عَلى دِماءِ الشُّهَداءِ.
On the Day of Resurrection, the ink of the scholars will be weighed up against the blood of the martyrs, and the ink of the scholars will preponderate over the blood of the martyrs.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tafsir al-Durr al-Manthur, v. 3, no. 423; Mizan ul Hikmah, page No. 501
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): رَأسُ الفَضائلِ العِلمُ ، غايَةُ الفَضائلِ العِلمُ.
The fountainhead of all virtues is knowledge and the peak of all virtues is knowledge.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5234; Mizan ul Hikmah, page No. 502
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): العِلمُ قائدٌ ، والعَمَلُ سائقٌ ، والنَّفسُ حَرونٌ.
Knowledge commands, action drives, and the carnal soul is the obstinate mount.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tuhaf al-`Uqoul, no. 208; Mizan ul Hikmah, page No. 502
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): العِلمُ مِصباحُ العَقلِ .
Knowledge is the lamp of the intellect.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 536; Mizan ul Hikmah, page No. 502
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): العـِلمُ نِعـمَ الدَليلُ .
Knowledge is indeed a good guide.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 837; Mizan ul Hikmah, page No. 502
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): العِلمُ أشرَفُ الأحسابِ .
Knowledge is the noblest source of repute.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Kanz al-Fawa’ id li al-Karajiki, v. 1, p. 319; Mizan ul Hikmah, page No. 502
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): العِلمُ ضالَّةُ المُؤمِنِ .
Knowledge is the lost property of the believer.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Uyoun Akhbar al-Reza (AS), v. 2, p. 66, no. 295; Mizan ul Hikmah, page No. 502
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كَفى بِالعِلمِ شَرَفاً أن يَدَّعِيَهُ مَن لا يُحسِنُهُ ، ويَفرَحَ بِهِ إذا نُسِبَ إلَيهِ ، وكَفى بِالجَهلِ ذَمّاً يَبرَأُ مِنهُ مَن هُوَ فيهِ .
Knowledge is such a dignified thing that he who is not proficient at it claims to be so, and one is pleased for it to be attributed to him. And ignorance is such a rebuked thing that even the one who possesses it claims to be free of it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Munyat al-Murid, p. 110; Mizan ul Hikmah, page No. 502
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا كَنزَ أنفَعُ مِنَ العِلمِ .
There is no treasure more profitable than knowledge.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Kafi, v. 8, p. 19, no. 4; Mizan ul Hikmah, page No. 503
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا شَرَفَ كَالعِلمِ .
There is no source of dignity like knowledge.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 113; Mizan ul Hikmah, page No. 503
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كُلُّ وِعاءٍ يَضيقُ بِما جُعِلَ فيهِ إلّا وِعاءَ العِلمِ ؛ فإنَّهُ يَتَّسِعُ بِهِ .
Every container becomes cramped by what is placed therein, except the container that holds knowledge, for verily it expands because of it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 205; Mizan ul Hikmah, page No. 503
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إذا أرذَلَ اللّه‏ُ عَبداً حَظَرَ عَلَيهِ العِلمَ .
When Allah wishes to repudiate someone, he deprives him of knowledge.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 288; Mizan ul Hikmah, page No. 503
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): العِلمُ حَياةٌ.
Knowledge is life.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 185; Mizan ul Hikmah, page No. 503
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنَّ العِلمَ حَياةُ القُلوبِ ، ونورُ الأبصارِ مِنَ العَمى ، وقُوَّةُ الأبدانِ مِنَ الضَّعفِ.
Verily knowledge is the life of the hearts, the light of the eyes from blindness and the strength of the bodies against weakness.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Amali al-Saduq, p. 493, no. 1; Mizan ul Hikmah, page No. 503
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ لِكُمَيلٍ لَمّا أخَذَ بِيَدِهِ وأخرَجَهُ إلَى الجَبّانِ فلَمّا أصحَرَ تَنَفَّسَ الصُّعَداءَ وقالَ ـ: يا كُمَيلُ ، العِلمُ خَيرٌ مِنَ المالِ ، العِلمُ يَحرُسُكَ وأنتَ تَحرُسُ المالَ ، والمالُ تَنقُصُهُ النَّفَقَةُ ، والعِلمُ يَزكو عَلَى الإنفاقِ ، وصَنيعُ المالِ يَزولُ بِزَوالِهِ.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.) once took Kumayl out to the desert, and when they reached the desert, he let out a deep sigh and said, ‘O Kumayl, knowledge is better than wealth for wealth is reduced by spending whereas knowledge causes your spendings to flourish, and any good product of wealth ceases when it ceases to exist.'
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 147; Mizan ul Hikmah, page No. 504
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): هَلَكَ خُزّانُ الأموالِ وهُم أحياءٌ ، والعُلَماءُ باقونَ ما بَقِيَ الدَّهرُ ، أعيانُهُم مَفقودَةٌ ، وأمثالُهُم فِي القُلوبِ مَوجودَةٌ .
The treasurers of wealth perish during their own lifetimes, whereas the knowledgeable ones remain alive for all time, their individual selves may pass away, but the likes of them continue to remain in the hearts.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha,; Mizan ul Hikmah, page No. 504
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): العالِمُ حَيٌّ وإن كانَ مَيِّتاً ، الجاهِلُ مَيِّتٌ وإن كانَ حَيّاً.
The scholar is alive even when he is dead, whereas the ignorant man is dead even though he may be alive.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1124-1125; Mizan ul Hikmah, page No. 504
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّ العُلَماءَ وَرَثَةُ الأنبِياءِ .
Verily the scholars are the heirs of the prophets.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 1, p. 32, no. 2; Mizan ul Hikmah, page No. 504
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): قَليلُ العِلمِ خَيرٌ مِن كَثيرِ العِبادَةِ .
A little knowledge is better than a lot of worship.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Mahajjat al-Baydha, v. 1, p. 22; Mizan ul Hikmah, page No. 504
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): نَومٌ مَعَ عِلمٍ خَيرٌ مِن صَلاةٍ عَلى جَهلٍ .
To sleep having knowledge is better than to pray in ignorance.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Munyat al-Murid, p. 104; Mizan ul Hikmah, page No. 504
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ فَضلَ العالِمِ عَلى العابِدِ كفَضلِ الشَّمسِ عَلى الكَواكِبِ ، وفَضلُ العابِدِ عَلى غَيرِ العابِدِ كفَضلِ القَمَرِ عَلى الكَواكِبِ.
Verily the knowledgeable man is superior to the [mere] worshipper as the sun is to the stars, and the worshipper is superior to the one who does not worship as the superiority of the moon to the stars.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 2, p. 19, no. 49; Mizan ul Hikmah, page No. 505
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): فَضلُ العالِمِ عَلى العابِدِ بِسَبعينَ دَرَجَةً ، بَينَ كُلِّ دَرَجَتَينِ حُضْرُ الفَرَسِ سَبعينَ عاماً ؛ وذلكَ أنَّ الشَّيطانَ يَضَعُ البِدعَةَ لِلنّاسِ فيُبصِرُها العالِمُ فيَنهى عَنها ، والعابِدُ مُقبِلٌ عَلى عِبادَتِهِ لا يَتَوَجَّهُ لَها ولا يَعرِفُها
The knowledgeable man is superior to the [mere] worshipper by seventy degrees, the distance between two degrees spanning the gallop of a horse for seventy years; and this is because Satan plants an innovation amongst people which the knowledgeable man notices and prohibits, whilst the worshipper attends to his worship neither taking any notice of it nor recognising it.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Rawdhat al-Wa`aizin, no. 17; Mizan ul Hikmah, page No. 505
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): تَذاكُرُ العِلمِ ساعَةً خَيرٌ مِن قِيامِ لَيلَةٍ .
Revising knowledge for an hour is better than staying up the whole night in worship.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Ikhtisas, p. 245; Mizan ul Hikmah, page No. 505
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): عالِمٌ يُنتَفِعُ بِعِلمِه ، أفضَلُ مِن سَبعينَ ألفِ عابِدٍ.
The knowledgeable man who is beneficial [to others] as a result of his knowledge is better than seventy thousand worshippers.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Da`awat, p. 62, no. 153; Mizan ul Hikmah, page No. 506
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): النَّظَرُ في وَجهِ العالِمِ حُبّاً لَهُ عِبادَةٌ .
Looking at the face of a scholar out of love for him is an act of worship.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Nawadir al-R`awandi, p. 11; Mizan ul Hikmah, page No. 506
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لَمّا سُئلَ عَن‏قَولِ النَّبِيِّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): النَّظَرُ في وُجوهِ العُلَماءِ عِبادَةٌ ـ: هُوَ العالِمُ الّذي إذا نَظَرتَ إلَيهِ ذَكَّرَكَ الآخِرَةَ ، ومَن كانَ خِلافَ ذلكَ فَالنَّظَرُ إلَيهِ فِتنَةٌ.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.) was once asked regarding the Prophet (SAWA)’ s saying, ‘Looking at the faces of scholars is an act of worship’ , to which he replied, ‘It refers to the scholar whom looking at reminds you of the Hereafter, and whoever is not thus, then looking at him is a trial.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tanbih al-Khawatir, v. 1, p. 84; Mizan ul Hikmah, page No. 506
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): طَلَبُ العِلمِ فَريضَةٌ عَلى كُلِّ مُسلِمٍ ، ألا إنَّ اللّه‏َ يُحِبُّ بُغاةَ العِلمِ.
Seeking knowledge is an obligation on every Muslim. Indeed how Allah loves those who strive in their quest for knowledge.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 1, p. 30, no. 1; Mizan ul Hikmah, page No. 507
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن لَم يَصبِر عَلى ذُلِّ التَّعَلُّمِ ساعَةً بَقِيَ في ذُلِّ الجَهلِ أبَداً.
He who cannot endure the submissiveness entailed in learning for an hour will remain submissive to ignorance forever.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Aaw`ali al-La’ali, v. 1, p. 285, no. 135; Mizan ul Hikmah, page No. 507
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لَو عَلِمَ النّاسُ ما في طَلَبِ العِلمِ لَطَلَبوهُ ولَو بِسَفكِ المُهَجِ وخَوضِ اللُّجَجِ.
If people knew [the benefits] of seeking knowledge, they would seek it in spite of having to shed blood or dive into the deepest seas.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Targhib wa al-Tarhib, v. 1, p. 97, no. 16; Mizan ul Hikmah, page No. 507
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إذا جاءَ المَوتُ لِطالِبِ العِلمِ وهُوَ عَلى هذهِ الحالَةِ ماتَ وهُوَ شَهيدٌ .
When death comes to the seeker of knowledge whilst he is in that state [of seeking knowledge], he dies as a martyr.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Targhib wa al-Tarhib, v. 1, p. 97, no. 16; Mizan ul Hikmah, page No. 508
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن طَلَبَ العِلمَ فهُوَ كالصّائمِ نَهارَهُ ، القائمِ لَيلَهُ ، وإنَّ باباً مِنَ العِلمِ يَتَعَلَّمُهُ الرَّجُلُ خَيرٌ لَهُ مِن أن يَكونَ أبو قُبَيسٍ ذَهَباً فأنفَقَهُ في سَبيلِ اللّه‏ِ .
He who seeks knowledge is as one who spends his day fasting and his night praying. Verily a chapter of knowledge that a man learns is better for him than for him to have as much gold as a mountain and give it all away in the way of Allah.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Munyat al-Murid, p. 100; Mizan ul Hikmah, page No. 508
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن سَلَكَ طَريقاً يَطلُبُ فيهِ عِلماً، سَلَكَ اللّه‏ُ بهِ طَريقاً إلَى الجَنَّةِ.
He who traverses a path in order to gain knowledge thereupon, Allah makes him traverse the path to Paradise.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Saduq, p. 58, no. 9; Mizan ul Hikmah, page No. 509
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ طالِبَ العِلمِ لَيَستَغفِرُ لَهُ كُلُّ شَيءٍ ؛ حَتّى حِيتانُ البَحرِ ، وهَوامُّ الأرضِ ، وسِباعُ البَرِّ وأنعامُهُ.
Verily everything seeks forgiveness for the seeker of knowledge, including the fishes in the sea, the reptiles on the land, and the predators and livestock of the earth.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Mufid, p. 29, no. 1; Mizan ul Hikmah, page No. 509
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن جاءَتهُ مَنِيَّتُهُ وهُوَ يَطلُبُ العِلمَ فبَينَهُ وبَينَ الأنبياءِ دَرَجَةٌ.
He who is overtaken by death whilst he is seeking knowledge, there remains but a difference of one level between him and the Prophets.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Majma`a al-Bayan, v. 9, p. 380; Mizan ul Hikmah, page No. 509
عيسى (عَلَيهِ الّسَلامُ): مَن عَلِمَ ، وعَمِلَ ، وعَلَّمَ ، عُدَّ فِي المَلَكوتِ الأعظمِ عَظيماً.
He who has knowledge, acts upon what he knows and teaches it to others is regarded as great in the greatest Kingdom [of the heavens].
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 1, p. 82; Mizan ul Hikmah, page No. 509
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أفضَلُ الصَّدَقَةِ أن يَعلَمَ المَرءُ عِلماً ثُمَّ يُعَلِّمَهُ أخاهُ .
The best form of charity is for a man to gain knowledge and then teach it to his fellow brother.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Munyat al-Murid, p. 105; Mizan ul Hikmah, page No. 510
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أيُّما رَجُلٍ آتاهُ اللّه‏ُ عِلما فكَتَمَهُ وهُوَ يَعلَمُهُ ، لَقِيَ اللّه‏َ عَزَّوجلَّ يَومَ القِيامَةِ مُلجَماً بِلِجامٍ مِن نارٍ.
Any man who has been granted knowledge by Allah but who suppresses it, in spite of knowing it, will meet Allah, Mighty and Exalted, on the Day of Resurrection bridled with a rein of fire.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Tusi, p. 377, no. 808; Mizan ul Hikmah, page No. 510
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ما أخَذَ اللّه‏ُ عَلى أهلِ الجَهلِ أن يَتَعَلَّموا حَتّى أخَذَ عَلى أهلِ العِلمِ أن يُعَلِّموا.
Allah does not obligate the ignorant to learn until He has obligated the knowledgeable to teach.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 478; Mizan ul Hikmah, page No. 510
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كلُّ شَيءٍ يَنقُصُ عَلَى الإنفاقِ إلّا العِلمَ.
Everything decreases with giving away except knowledge.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6888; Mizan ul Hikmah, page No. 510
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): مَن عَلَّمَ بابَ هُدىً فلَهُ مِثلُ أجرِ مَن عَمِلَ بِهِ ، ولا يُنقَصُ اُولئكَ مِن اُجورِهِم شَيئاً.
He who teaches someone a matter of guidance receives the same reward as he who practices it, without any decrease in the latter’ s reward thereof.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Tuhaf al-`Uqoul, no. 297; Mizan ul Hikmah, page No. 510
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّ لِكُلِّ شَيءٍ زَكاةً ، وزَكاةُ العِلمِ أن يُعَلِّمَهُ أهلَهُ .
Verily upon everything is its zakat, and the zakat of knowledge is to teach it to those who are worthy of it.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tuhaf al-`Uqoul, no. 364; Mizan ul Hikmah, page No. 510
أوحَى اللّه‏ُ تَعالى إلى موسى: يا موسى ، تَعَلَّمِ الخَيرَ وعَلِّمْهُ النّاسَ ؛ فإنّي مُنَوِّرٌ لِمُعَلِّمي الخَيرِ ومُتَعَلِّميهِ قُبورَهُم ؛ حَتّى لا يَستَوحِشوا بِمَكانِهِم.
It is narrated in Tanbih al-Khawatir Allah, most High, revealed to Prophet Moses (AS) saying, O Moses, learn good and teach it to people, for verily I enlighten the graves of the teachers and the learners of good, so that they never feel afraid in their resting place.
Prophet Musa (a.s.)
Tanbih al-Khawatir, v. 2, p. 212; Mizan ul Hikmah, page No. 511
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ألا اُخبِرُكُم عَنِ الأجوَدِ الأجوَدِ ؟ اللّه‏ُ الأجوَدُ الأجوَدُ ، وأنا أجوَدُ وُلدِ آدَمَ ، وأجوَدُكُم مِن بَعدي رَجُلٌ عُلِّمَ عِلما فنَشَرَ عِلمَهُ ، يُبعَثُ يَومَ القِيامَةِ اُمَّةً وَحدَهُ ، ورَجُلٌ جادَ بِنَفسِهِ للّه‏ِِ عَزَّوجلَّ حَتّى يُقتَلَ .
Shall I inform you who the absolutely most generous one is Allah is the Absolutely Most Generous One, and I am the most generous of Adam’ s offspring, and the most generous from amongst you all after me is the man who has been taught knowledge and subsequently spreads his knowledge to others. He will be raised on the Day of Resurrection as a community in himself, and after him is the man who is generous in giving up his life for Allah, Mighty and Exalted, and is killed for Him.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Targhib wa al-Tarhib, v. 1, p. 119, no. 5; Mizan ul Hikmah, page No. 511
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): مُعَلِّمُ الخَيرِ يَستَغفِرُ لَهُ دَوابُّ الأرضِ ، وحِيتانُ البُحورِ ، وكُلُّ صَغيرَةٍ وكَبيرَةٍ في أرضِ اللّه‏ِ وسَمائهِ.
For the teacher of good, all the animals on the land and the fish in the sea seek forgiveness on his behalf, as do all creatures great and small in Allah’ s earth and sky.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Sawab al-A`amal, p. 159, no. 1; Mizan ul Hikmah, page No. 511
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن طَلَبَ العِلمَ للّه‏ِِ لَم يُصِبْ مِنهُ باباً إلّا ازدادَ بِهِ في نَفسِهِ ذُلاًّ ، وفِي النّاسِ تَواضُعاً، وللّه‏ِِ خَوفاً ، وفِي الدِّينِ اجتِهاداً، وذلكَ الّذي يَنتَفِعُ بِالعِلمِ فَليَتَعَلَّمْهُ، ومَن طَلَبَ العِلمَ لِلدّنيا والمَنزِلَةِ عِندَ النّاسِ والحَظوَةِ عِندَ السُّلطانِ لَم يُصِبْ مِنهُ باباً إلّا ازدادَ في نَفسِهِ عَظَمَةً ، وعَلى النّاسِ استِطالَةً ، وبِاللّه‏ِ اغتِراراً، ومِنَ الدِّينِ جَفاءً ، فذلكَ الّذي لا يَنتَفِعُ بِالعِلمِ ، فَلْيَكُفَّ وَليُمسِكْ عَنِ الحُجَّةِ عَلى نَفسِهِ ، والنَّدامَةِ والخِزيِ يَومَ القِيامَةِ.
He who seeks knowledge for Allah, no sooner does he learn even a chapter of it than it increases him in humility within himself, in humbleness in front of people, it increases his fear of Allah and his striving in religion, and that is the one who benefits from the knowledge that he gains. And he who seeks knowledge for this world and for status amongst people and for a favoured position with the ruler, no sooner does he learn even a chapter of it than it only increases his arrogance within himself, his presumptuousness with people, his self-delusion about Allah and his estrangement from religion. That is the one who does not benefit from his knowledge, and must subsequently refrain from it and stop furnishing proof for the case against himself in order not to feel regret and shame on the Day of Resurrection.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Rawdhat al-Wa`aizin, p. 16; Mizan ul Hikmah, page No. 512
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَنِ ابتَغى العِلمَ لِيَخدَعَ بِهِ النّاسَ لَم يَجِدْ رِيحَ الجَنَّةِ.
He who desires knowledge in order that he may beguile people will never even smell the fragrance of Paradise.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Makarim al- Akhlaq, v. 2, p. 364, no. 2661; Mizan ul Hikmah, page No. 512
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): خُذوا مِنَ العِلمِ ما بَدا لَكُم ، وإيّاكُم أن تَطلُبوهُ لِخِصالٍ أربَعٍ: لِتُباهوا بِهِ العُلَماءَ ، أو تُماروا بِهِ السُّفَهاءَ ، أو تُراؤوا بِهِ فِي المَجالِسِ ، أوتَصرِفوا وُجوهَ النّاسِ إلَيكُم لِلتَّرَؤّسِ.
Take of knowledge whatever seems good to you, but beware of seeking knowledge for four reasons in order that you may contend with the scholars, or in order to wrangle with foolish people, or that you may show off with it in gatherings, or in order that people may look up to you to lead them.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Kitab al-Irshad, v. 1, p. 230; Mizan ul Hikmah, page No. 512
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن تَعَلَّمَ للّه‏ِِ وعَمِلَ للّه‏ِِ وعَلَّمَ للّه‏ِِ دُعِيَ في مَلَكوتِ السَّماواتِ عَظيماً ، فقيلَ: تَعَلَّمَ للّه‏ِِ ، وعَمِلَ للّه‏ِِ ، وعَلَّمَ للهِ!
He who gains knowledge for the sake of Allah, acts upon it for the sake of Allah and teaches it for the sake of Allah is called great in the kingdom of the heavens, and it is exclaimed about him ‘Indeed he gains knowledge for Allah, acts for Allah and teaches for Allah!
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Amali al-Tusi, p. 167, no. 280; Mizan ul Hikmah, page No. 513
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): العِلمُ دِينٌ ، الصَّلاةُ دِينٌ ، فَانظُروا عَمَّن تَأخُذونَ هذا العِلمَ .
Knowledge is a part of religion [just as] prayer is a part of religion, so be careful who you take this knowledge from.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Mizan ul Hikmah, page No. 513
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): خُذِ الحِكمَةَ مِمَّن أتاكَ بِها ، وَانظُرْ إلى ما قالَ ، ولا تَنظُرْ إلى مَن قالَ.
Take wisdom from whoever brings it to you, and look at that which is being said and do not look at who is saying it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5048; Mizan ul Hikmah, page No. 513
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): لا عِلمَ إلّا مِن عالِمٍ رَبّانِيٍّ ، ومَعرِفَةُ العالِمِ بِالعَقلِ .
Knowledge can only be gained from a divine scholar, and recognition of that scholar is through the intellect.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Mustadrak al-Wasa`il, v. 11, p. 258, no. 12926; Mizan ul Hikmah, page No. 513
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لِينُوا لِمَن تُعلِّمونَ ، ولِمَن تَتَعَلَّمونَ مِنهُ.
Be gentle towards those whom you teach as well to those whom you learn from.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Munyat al-Murid, p. 193; Mizan ul Hikmah, page No. 514
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): أمّا حَقُّ رَعِيَّتِكَ بِالعِلمِ: فأن تَعلَمَ أنَّ اللّه‏َ عَزَّوجلَّ إنَّما جَعَلَكَ قَيِّماً لَهُم فيما آتاكَ مِنَ العِلمِ ، وفَتَحَ لَكَ مِن خَزائنِهِ ، فإذا أحسَنتَ في تَعليمِ النّاسِ ولَم تَخرُقْ بِهِم ولَم تَضجَرْ عَلَيهِم زادَكَ اللّه‏ُ مِن فَضلِهِ ، وإن أنتَ مَنَعتَ النّاسَ عِلمَكَ أو خَرَقتَ بِهِم عِندَ طَلَبِهِمِ العِلمَ كانَ حَقّا عَلَى اللّه‏ِ عَزَّوجلَّ أن يَسلُبَكَ العِلمَ وبَهاءَهُ ، ويُسقِطَ مِنَ القُلوبِ مَحَلَّكَ.
The right of your subjects through the knowledge you possess is to know that Allah has made you a custodian over them on account of the knowledge He has bestowed on you and the storehouses [of wisdom] which He has opened up for you. If you teach people well, and do not mistreat them, nor treat them harshly, then Allah will increase His grace upon you. But if you withhold your knowledge from people or treat them harshly when they seek knowledge from you, then it will be Allah’ s right to deprive you of knowledge and its magnificence, and to make you fall from your place in the people’ s hearts
Imām `Alī ibn Husayn (a.s.)
Aaw`ali al-La’ali, v. 4, p. 74, no. 54; Mizan ul Hikmah, page No. 514
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ في قولهِ تعالى: «وَلا تُصَعِّرْ خَدَّكَ لِلنّاسِ» ـ: لِيَكُنِ النّاسُ عِندَكَ فِي العِلمِ سَواءً .
Do not turn your cheek disdainfully from the people” 302, said, ‘That people should be equal in your eyes when it comes to [sharing] knowledge.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Munyat al-Murid, p. 185; Mizan ul Hikmah, page No. 514
الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): حَقُّ سائسِكَ بِالعِلمِ: التَّعظيمُ لَهُ ، والتَّوقيرُ لِمَجلِسِهِ ، وحُسنُ الاستِماعِ إلَيهِ ، والإقبالُ عَلَيهِ ، وأن لا تَرفَعَ عَلَيهِ صَوتَكَ، وأن لا تُجيبَ أحَداً يَسألُهُ عَن شَيءٍ حَتّى يَكونَ هُوَ الّذي يُجيبُ ، ولا تُحَدِّثَ في مَجلسِهِ أحَداً ، ولا تَغتابَ عِندَهُ أحَداً، وأن تَدفَعَ عَنهُ إذا ذُكِرَ عِندَكَ بِسُوءٍ، وأن تَستُرَ عُيوبَهُ ، وتُظهِرَ مَناقِبَهُ ، ولا تُجالِسَ لَهُ عَدُوّاً، ولا تُعادِيَ لَهُ وَلِيّاً، فإذا فَعَلتَ ذلكَ شَهِدَ لَكَ مَلائكَةُ اللّه‏ِ بِأنَّكَ قَصَدتَهُ وتَعَلَّمتَ عِلْمَهُ للّه‏ِِ جَلَّ اسمُهُ لا لِلنّاسِ
The right of the one who trains you in knowledge is to magnify him, to frequent his sessions, to listen to him attentively, and to attend to him with devotion. You should not raise your voice to him, nor answer a question that someone has asked him about something, so that he may be the one to answer. You should not address anyone else in his session, nor backbite anyone in his presence. You must defend him if anyone ever speaks ill of him in your presence, conceal his faults and publicise his virtues. You should not sit in the company of his enemy, nor be hostile towards his friend. If you fulfil this right, Allah’ s angels bear witness that you frequented him and learned from his knowledge for the sake of Allah, exalted be His Name, and not for the sake of people.
Imām `Alī ibn Husayn (a.s.)
al-Khisal, p. 567, no. 1; Mizan ul Hikmah, page No. 516
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إذا رَأيتَ عالِما فَكُن لَهُ خادِماً.
When you see a scholar, be a servant to him.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4044; Mizan ul Hikmah, page No. 516
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن وَقَّرَ عالِماً فقَد وَقَّرَ رَبَّهُ .
He who shows reverence to a scholar has revered his Lord.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8704; Mizan ul Hikmah, page No. 516
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لا يَتِمُّ عَقلُ المَرءِ حَتّى يَتِمَّ فيهِ عَشرُ خِلالٍ ... لا يَسأمُ مِن طَلَبِ العِلمِ طُولَ عُمرِهِ.
Man’ s intellect is incomplete until ten qualities come together in him … that he must never tire of seeking knowledge his whole life.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 2, p. 112; Mizan ul Hikmah, page No. 517
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): عَلى المُتَعَلِّمِ أن يُدئبَ نَفسَهُ في طَلَبِ العِلمِ ، ولا يَمَلَّ مِن تَعَلُّمِهِ ، ولا يَستَكثِرَ ما عَلِمَ.
The student must discipline himself in his quest for knowledge, and not become bored of learning, nor overestimate what he already knows.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6197; Mizan ul Hikmah, page No. 517
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا يُحرِزُ العِلمَ إلّا مَن يُطيلُ دَرسَهُ.
Only he who lengthens his study attains knowledge
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 758; Mizan ul Hikmah, page No. 517
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن أكثَرَ الفِكرَ فيما تَعَلَّمَ أتقَنَ عِلمَهُ ، وفَهِمَ ما لَم يَكُن يَفهَمُ.
He who gives a great deal of thought to what he learns masters his knowledge, and comes to understand that which he could not understand before.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8917; Mizan ul Hikmah, page No. 517
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن قالَ: أنا عالِمٌ فَهُوَ جاهِلٌ .
Whoever says ‘I am a knowledgeable man’ is indeed ignorant.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Munyat al-Murid, no. 137; Mizan ul Hikmah, page No. 518
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): العُلَماءُ حُكّامٌ عَلَى النّاسِ .
The scholars are the governors over people.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 507; Mizan ul Hikmah, page No. 518
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): العالِمُ مَن لا يَشبَعُ مِنَ العِلمِ ، ولا يَتَشبَّعُ بِهِ .
The scholar is the one who is never satiated with knowledge, and never becomes full of it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1740; Mizan ul Hikmah, page No. 518
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): العالِمُ الّذي لايَمَلُّ مِن تَعَلُّمِ العِلمِ .
The scholar is the one who never gets bored of gaining knowledge.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1303; Mizan ul Hikmah, page No. 518
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): عُلَماءُ شيعَتِنا مُرابِطونَ فِي الثَّغرِ الّذي يَلي إبليسَ وعَفاريتَهُ ، يَمنَعونَهُم عَنِ الخُروجِ عَلى ضُعَفاءِ شيعَتِنا ، وعَن أن يَتَسَلَّطَ عَلَيهِم إبليسُ وشيعَتُهُ.
The scholars from among our shi`aa are stationed at the opening next to where Satan and his demons are, preventing them from coming out to the weak shi`aa and from letting Satan and his followers gain mastery over them.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Ihtijaj, v. 1, p. 13, no. 7; Mizan ul Hikmah, page No. 518
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ثَمَرَةُ العِلمِ العَمَلُ بِهِ.
The fruit of knowledge is action in accordance with it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4624; Mizan ul Hikmah, page No. 518
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ثَمَرَةُ العِلمِ العِبادَةُ.
The fruit of knowledge is worship.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4600; Mizan ul Hikmah, page No. 519
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ثَمَرَةُ العِلمِ إخلاصُ العَمَلِ.
The fruit of knowledge is sincerity of action.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4642; Mizan ul Hikmah, page No. 519
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ثَمَرَةُ العِلمِ إخلاصُ العَمَلِ.
The fruit of knowledge is sincerity of action.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4642; Mizan ul Hikmah, page No. 519
مصباح الشريعة ـ فيما نسبه إلى الإمامِ الصّادقِ (عَلَيهِ الّسَلامُ) ـ: الخَشيَةُ مِيراثُ العِلمِ ، والعِلمُ شُعاعُ المَعرِفَةِ وقَلبُ الإيمانِ ، ومَن حُرِمَ الخَشيَةَ لا يَكونُ عالِماً وإن شَقَّ الشَّعرَ بِمُتَشابِهاتِ العِلمِ ، قالَ اللّه‏ُ تَعالى: «إنَّما يَخْشَى اللّه‏َ مِن عِبادِهِ العُلَماءُ»
It is narrated in Misbah al-Shari`aa (The Lantern of the Path) that Imam al-Sadiq (AS) said, ‘Fear [of Allah] is the legacy of knowledge, and knowledge is the ray of inner understanding and the heart of faith. So he who is devoid of fear cannot be knowledgeable, even if he is able to split hairs with obscure sciences.’ Allah, most High, has said, “Only those of Allah’ s servants having knowledge fear Him.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Misbah al-Shari`a, p. 365; Mizan ul Hikmah, page No. 519
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن عَمِلَ عَلى غَيرِ عِلمٍ كانَ ما يُفسِدُ أكثَرَ مِمّا يُصلِحُ .
He who acts contrary to what he knows, his immoral acts supercede his righteous acts.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Mahasin, v. 1, p. 314, no. 621; Mizan ul Hikmah, page No. 519
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن نَصَبَ نَفسَهُ لِلنّاسِ إماماً فعَلَيهِ أن يَبدَأ بِتَعليمِ نَفسِهِ قَبلَ تَعليمِ غَيرِهِ ، وَليَكُن تَأديبُهُ بِسيرَتِهِ قَبلَ تَأديبِهِ بِلِسانِهِ ، ومُعَلِّمُ نَفسِهِ ومُؤَدِّبُها أحَقُّ بِالإجلالِ مِن مُعَلِّمِ النّاسِ ومُؤَدِّبِهِم .
He who appoints himself a leader of people must begin by teaching himself before teaching others. And his discipline of them must be through his own example rather than through his words. The one who teaches and disciplines himself is more worthy of esteem than the one who teaches and disciplines people.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 2, p. 56, no. 33; Mizan ul Hikmah, page No. 520
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): عَلَى العالِمِ أن يَعمَلَ بِما عَلِمَ ، ثُمَّ يَطلُبَ تَعَلُّمَ ما لَم يَعلَمْ.
It is incumbent upon the knowledgeable man to act upon what he knows, and then to seek to learn that which he does not know.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6196; Mizan ul Hikmah, page No. 520
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): العِلمُ مَقرونٌ بِالعَمَلِ ، فمَن عَلِمَ عَمِلَ، والعِلمُ يَهتِفُ بِالعَمَلِ، فإن أجابَهُ وإلّا ارتَحَلَ عَنهُ.
Knowledge is linked to action, so he who knows acts. And knowledge calls for action, so if one answers [the call] it remains, and if not it departs from him.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 366; Mizan ul Hikmah, page No. 520
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): عَلَى العالِمِ إذا عَلَّمَ أن لا يَعنُفَ ، وإذا عُلِّمَ أن لا يَأنَفَ.
The knowledgeable man must not be harsh when he teaches, and must not be disdainful when he learns.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tanbih al-Khawatir, v. 1, p. 85; Mizan ul Hikmah, page No. 520
الإمامُ الصادقُ (عَلَيهِ الّسَلامُ): العامِلُ عَلى غَيرِ بَصيرَةٍ كَالسّائرِ عَلى غَيرِ الطَّريقِ ، ولا يَزيدُهُ سُرعَةُ السَّيرِ مِنَ الطَّريقِ إلّا بُعداً.
The man who acts without any insight is as the one who travels off the path, whom walking faster only avails to take him further away from the path.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Amali al-Saduq, p. 343, no. 18; Mizan ul Hikmah, page No. 520
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): تَناصَحوا فِي العِلمِ ؛ فإنَّ خِيانَةَ أحَدِكُم في عِلمِهِ أشَدُّ مِن خِيانَتِهِ في مالِهِ ، وإنَّ اللّه‏َ سائلُكُم يَومَ القِيامَةِ.
Advise each other with knowledge, for verily your betrayal of someone in their knowledge is worse than your betraying him in their wealth, and very Allah will question you on the Day of Resurrection.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Tusi, p. 126, no. 198; Mizan ul Hikmah, page No. 521
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): يَطَّلِعُ قَومٌ مِن أهلِ الجَنَّةِ عَلى قَومٍ مِن أهلِ النّارِ فيَقولونَ: ما أدخَلَكُمُ النَّارَ وقَد دَخَلنا الجَنَّةَ لِفَضلِ تَأديبِكُم وتَعليمِكُم؟! فيَقولونَ: إنّا كُنّا نَأمُرُ بِالخَيرِ ولا نَفعَلُهُ.
A group from among the dwellers of Paradise will look down upon a group from among the inmates of Hell, saying, ‘What brought you into the Fire when we ourselves entered Paradise by virtue of your education and instruction!’ upon which they will reply, ‘Verily we used to enjoin good but did not act upon it.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Makarim al- Akhlaq, v. 2, p. 364, no. 2661; Mizan ul Hikmah, page No. 521
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنَّما زَهَّد النّاسَ في طَلَبِ العِلمِ كَثرَةُ ما يَرَونَ مِن قِلَّةِ مَن عَمِلَ بِما عَلِمَ .
Verily people abstain from gaining knowledge because of the numerous instances they witness of the people’ s lack of action in accordance with what they know.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3895; Mizan ul Hikmah, page No. 521
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الدّنيا كُلُّها جَهلٌ إلّا مَواضِعَ العِلمِ ، وَالعِلمُ كُلُّه حُجَّةٌ إلّا ما عُمِلَ بِهِ .
The whole world is ignorance apart from the areas of knowledge, and all of knowledge will be held punishable apart from that which is acted upon.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 2, p. 29, no. 9; Mizan ul Hikmah, page No. 521
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): العِلمُ بِلا عَمَلٍ وَبالٌ ، العَمَلُ بِلا عِلمٍ ضَلالٌ .
Knowledge without action is a curse, and action without knowledge is straying in error.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1587; Mizan ul Hikmah, page No. 522
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): قَصَمَ ظَهري عالِمٌ مُتَهَتِّكٌ، وجاهِلٌ مُتَنَسِّكٌ ، فالجاهِلُ يَغُشُّ النّاسَ بِتَنَسُّكِهِ ، والعالِمُ يُنَفِّرُهُم بِتَهَتُّكِهِ
‘[To see] An impudent yet knowledgeable man and a religious but ignorant man is a mortal blow to me, for the ignorant man dupes people with his religiosity whilst the knowledgeable man drives them away through his impudence.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Munyat al-Murid, p. 181; Mizan ul Hikmah, page No. 522
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اعقِلوا الخَبَرَ إذا سَمِعتُموهُ عَقلَ رِعايَةٍ لا عَقلَ رِوايَةٍ ؛ فإنَّ رُواةَ العِلمِ كَثيرٌ ورُعاتَهُ قَليلٌ .
When you hear a report, scrutinize it with the reasoning of careful attention and not the reasoning of the report itself, for verily the reporters of knowledge are many but those who attend to it are few.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 98; Mizan ul Hikmah, page No. 522
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ أهلَ النّارِ لَيَتَأذَّونَ مِن ريحِ العالِمِ التّارِكِ لِعِلمِهِ.
Verily the inmates of the Fire will be tormented by the stench of the knowledgeable man who had abandoned his knowledge.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 2, p. 34, no. 30; Mizan ul Hikmah, page No. 522
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا يَستَوي عِندَ اللّه‏ِ في العُقوبَةِ الّذينَ يَعلَمونَ والّذينَ لا يَعلَمونَ ، نَفَعَنا اللّه‏ُ وإيّاكُم بِما عَلِمنا ، وجَعَلَهُ لِوَجهِهِ خالِصاً، إنَّهُ سَميعٌ مُجيبٌ.
Those who know and those who do not know are not equal in the sight of Allah with regards to their chastisement. Allah has caused us and you to benefit from the knowledge we have and has made it to be reserved solely for His pleasure; verily He is all-hearing, responsive.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Kitab al-Irshad, v. 1, p. 230; Mizan ul Hikmah, page No. 522
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): زَلَّةُ العالِمِ كانكِسارِ السَّفينَةِ تَغرَقُ، وتُغرِقُ .
A knowledgeable man’s blunder is as the destruction of a boat which itself sinks and drowns [those aboard it].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 2, p. 58, no. 39; Mizan ul Hikmah, page No. 523
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّهُ يُغفَرُ لِلجاهِلِ سَبعونَ ذَنباً قَبلَ أن يُغفَرَ لِلعالِمِ ذَنبٌ واحِـدٌ .
Verily the ignorant man is forgiven seventy sins before the knowledgeable man is forgiven a single one.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tafsir al-Qummi, v. 2, p. 146; Mizan ul Hikmah, page No. 523
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): أشَدُّ النّاسِ عَذاباً عالِمٌ لا يُنتَفَعُ مِن عِلمِهِ بِشَيءٍ .
The one amongst people to be the most severely punished will be the knowledgeable man who has not benefited from his knowledge one bit.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 2, p. 37, no. 53; Mizan ul Hikmah, page No. 523
أوحى اللّه‏ُ تبارك وتعالى إلى داوُودَ (عَلَيهِ الّسَلامُ): إنَّ أهوَنَ ما أنا صانِعٌ بِعالِمٍ غَيرِ عامِلٍ بِعِلمِه أشَدُّ مِن سَبعينَ عُقوبَةً ؛ أن اُخرِجَ مِن قَلبهِ حَلاوَةَ ذِكري .
It is narrated in Misbah al-Shari`aa (The Lantern of the Path) Allah revealed to Prophet David (AS) saying, ‘Verily the least of what I will do to a knowledgeable man who does not act upon his knowledge, which is worse than seventy internal punishments, is that I remove the sweetness of My remembrance from his heart.’
Allāh (s.w.t.)
Misbah al-Shari`a, p. 345; Mizan ul Hikmah, page No. 523
عيسى (عَلَيهِ الّسَلامُ): كَيفَ يَكونُ مِن أهلِ العِلمِ مَن دُنياهُ عِندَهُ آثَرُ مِن آخِرَتِهِ وهُوَ مُقبِلٌ عَلى دُنياهُ ، وما يَضُرُّهُ أحَبُّ إلَيهِ مِمّا يَنفَعُهُ؟!
How can one whose worldly life is dearer to him than his Hereafter be considered among the people of knowledge, whilst he pursues his worldly life and considers that which harms him more beloved than that which benefits him!
Prophet Isa (a.s.)
Munyat al-Murid, p. 141; Mizan ul Hikmah, page No. 523
عيسى (عَلَيهِ الّسَلامُ): الدِّينارُ داءُ الدِّينِ ، والعالِمُ طَبيبُ الدِّينِ ، فإذا رَأيتُمُ الطَّبيبَ يَجُرُّ الدّاءَ إلى نَفسِهِ فَاتَّهِموهُ، وَاعلَموا أ نَّهُ غَيرُ ناصِحٍ لِغَيرِهِ.
The dinar [i.e. wealth] is religion’s affliction, and the knowledgeable man is religion’s doctor. So when you see the doctor drawing the affliction upon himself, be suspicious of him and know that he does not advise others well.
Prophet Isa (a.s.)
al-Khisal, p. 113, no. 91; Mizan ul Hikmah, page No. 524
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ألا إنَّ شَرَّ الشّرِّ شِرارُ العُلَماءِ ، وإنَّ خَيرَ الخَيرِ خِيارُ العُلَماءِ.
Verily the worst of all evil are the evil scholars, and verily the best of all good are the good scholars.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Munyat al-Murid, p. 137; Mizan ul Hikmah, page No. 524
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَنِ ازدادَ عِلما ولَم يَزدَدْ هُدىً ، لَم يَزدَدْ مِنَ اللّه‏ِ إلّا بُعدا.
He who does not increase in guidance in spite of an increase in his knowledge only gets further away from Allah.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Tanbih al-Khawatir, v. 2, p. 21; Mizan ul Hikmah, page No. 524
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَلعونٌ مَلعونٌ عالِمٌ يَؤمُّ سُلطاناً جائراً ، مُعيناً لَهُ عَلى جَورِهِ.
Cursed, cursed indeed is the knowledgeable man who frequents an unjust ruler, aiding him in his injustice.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 75, p. 381, no. 45; Mizan ul Hikmah, page No. 524
الإمامُ العسكريُّ (عَلَيهِ الّسَلامُ) ـ في صِفَةِ عُلَماءِ السُّوءِ ـ: وهُم أضَرُّ عَلى ضُعَفاءِ شيعَتِنا مِن جَيشِ يَزيدَ عَلى الحُسَينِ بنِ عَلِيٍّ ’ وأصحابِهِ ، فإنَّهُم يَسلُبونَهُمُ الأرواحَ والأموالَ ، وهؤلاءِ عُلَماءُ السُّوءِ ... يُدخِلونَ الشَّكَّ والشُّبهَةَ عَلى ضُعَفاءِ شيعَتِنا فيُضِلّونَهُم
They (Evil Scholars) cause more harm to the weak ones from among our shi`aa than the army of Yazid did to Husayn b. Ali (AS) and his companions, for they snatched away their lives and their property, whereas these evil scholars … enter doubt and obscurity into the weak ones from among our shi`aa and lead them astray.
Imām Hasan al-‘Askarī (a.s.)
al-Ihtijaj, v. 2, p. 512, no. 337; Mizan ul Hikmah, page No. 524
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنّما العِلمُ ثَلاثَةٌ: آيَةٌ مُحكَمَةٌ أو فَريضَةٌ عادِلَةٌ، أو سُنَّةٌ قائمَةٌ ، وما خَلاهُنَّ فهُوَ فَضلٌ.
Verily knowledge is but three things a decisive verse [of the Qur’ an], an upright obligatory act, or an established recommended act, and anything else apart from these is a virtue.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 1, p. 32, no. 1; Mizan ul Hikmah, page No. 525
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لَيسَ العِلمُ بِالتَّعَلُّمِ ، إنَّما هُوَ نورٌ يَقَعُ في قَلبِ مَن يُريدُ اللّه‏ُ تَبارَكَ وتَعالى أن يَهدِيَهُ ، فإن أرَدتَ العِلمَ فَاطلُب أوَّلاً في نَفسِكَ حَقيقَةَ العُبودِيَّةِ ، وَاطلُبِ العِلمَ بِاستِعمالِهِ ، وَاستَفهِمِ اللّه‏َ يُفهِمْكَ.
Knowledge is not acquired through learning. Rather it is a light that illuminates in the heart of one who wants Allah, Blessed and most High, to guide him. So if you want knowledge, first seek out within yourself true servitude [to Allah], and seek knowledge according to its use, and ask Allah to make you understand, and He will make you understand.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 1, p. 225, no. 17; Mizan ul Hikmah, page No. 525
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): جاءَ رَجُلٌ إلى رَسولِ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) فقالَ: يا رسولَ اللّه‏ِ ، ما العِلمُ ؟ قالَ: الإنصاتُ ، قالَ: ثُمَّ مَه ؟ قالَ: الاستِماعُ ، قالَ: ثُمَّ مَه ؟ قالَ: الحِفظُ ، قالَ: ثُمَّ مَه ؟ قالَ: العَمَلُ بِهِ ، قالَ: ثُمَّ مَه يارَسولَ اللّه‏ِ ؟ قالَ: نَشرُهُ .
Imam al-Sadiq (AS) narrated, ‘A man once came to the Prophet (SAWA) asking, ‘O Prophet of Allah, what is knowledge’ to which he replied, ‘Paying attention.’ The man asked, ‘Then what’ He replied, ‘Listening.’ He asked, ‘Then what’ The Prophet replied, ‘Learning.’ The man asked, ‘Then what’ He replied, ‘Acting upon it.’ He asked, ‘Then what O Prophet of Allah’ , to which he replied, ‘Spreading it.’
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 1, p. 48, no. 4; Mizan ul Hikmah, page No. 525
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): وَاعلَم أ نَّهُ لا خَيرَ في عِلمٍ لا يَنفَعُ ، ولا يُنتَفَعُ بِعِلمٍ لا يَحُقُّ تَعَلُّمُهُ.
And know that there is no good in knowledge that is of no use, and that one cannot benefit from knowledge that is not worthy of being learnt.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 31; Mizan ul Hikmah, page No. 526
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): دَخَلَ رَسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) المَسجِدَ فإذا جَماعَةٌ قَد أطافوا بِرَجُلٍ ، فقالَ: ما هذا ؟ فقيلَ: عَلاّمَةٌ ، قالَ: وما العَلاّمَةُ ؟ قالوا: أعلَمُ النّاسِ بِأنسابِ العَرَبِ ووَقائعِها ، وأيّامِ الجاهِلِيَّةِ ، وبِالأشعارِ والعَرَبِيَّةِ ، فقالَ النَّبِيُّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ذاكَ عِلمٌ لا يَضُرُّ مَن جَهِلَهُ ، ولا يَنفَعُ مَن عَلِمَهُ.
Imam al-Kazim (AS) narrated, ‘The Prophet (SAWA) once entered the mosque to find a large group of people gathered around a man, so he asked, ‘Who is this’ to which they replied, ‘A most learned scholar (‘allama).’ He then asked, ‘And what is a most learned scholar’ to which they replied, ‘[He is] the most knowledgeable of all people about Arab ancestry and events, and pre-Islamic history, and Arab poetry.’ So the Prophet said, ‘That is knowledge which neither harms one who remains ignorant of it nor avails one who knows it.’
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Saduq, p. 220, no. 13; Mizan ul Hikmah, page No. 526
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): العِلمُ عِلمانِ: عِلمُ الأديانِ، وعِلمُ الأبدانِ .
There are two types of knowledge the knowledge of ideologies, and the knowledge of physical bodies.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 1, p. 220, no. 52; Mizan ul Hikmah, page No. 526
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): العِلمُ أكثَرُ مِن أن يُحصى ، فَخُذْ مِن كُلِّ شَيءٍ أحسَنَهُ .
Knowledge is too great to be encompassed, so take the best from each thing.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Kanz al-Fawa’ id li al-Karajiki, v. 2, p. 31; Mizan ul Hikmah, page No. 526
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): خَيرُ العِلمِ ما نَفَعَ .
The best type of knowledge is that which benefits.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Saduq, p. 394, no. 1; Mizan ul Hikmah, page No. 527
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): العُلومُ أربَعَةٌ: الفِقهُ لِلأديانِ ، والطِّبُّ لِلأبدانِ ، والنَّحوُ لِلّسانِ ، والنُّجومُ لِمَعرِفَةِ الأزمانِ .
There are four categories of sciences juristic science for religions, medicine for physical bodies, grammar for language, and astronomy for knowledge of the ages.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 1, p. 218, no. 42; Mizan ul Hikmah, page No. 527
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): خَيرُ العُلومِ ما أصلَحَكَ .
The best type of knowledge is that which improves you.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 4962; Mizan ul Hikmah, page No. 527
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): اِعلَمْ أ نَّهُ لا عِلمَ كطَلَبِ السَّلامَةِ ، ولا سَلامَةَ كسَلامَةِ القَلبِ .
Know that there is no knowledge like the quest for integrity, and there is no integrity better than the integrity of the heart [i.e. the soul].
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Tuhaf al-`Uqoul, no. 286; Mizan ul Hikmah, page No. 527
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لَيتَ السِّياطَ عَلى رُؤوسِ أصحابي حَتّى يَتَفَقَّهوا فِي الحَلالِ والحَرامِ.
If only there were whips over my companions’ heads that they may gain an understanding of the difference between the lawful and the unlawful.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Mahasin, v. 1, p. 358, no. 765; Mizan ul Hikmah, page No. 527
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): مَن عَمِلَ بِما يَعلَمُ عَلَّمَهُ اللّه‏ُ ما لا يَعلَمُ .
He who acts upon what he knows is taught by Allah that which he does not know.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
A`alam al-Din, p. 301; Mizan ul Hikmah, page No. 528
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أعلَمُ النّاسِ مَن جَمَعَ عِلمَ النّاسِ إلى عِلمِهِ .
The most knowledgeable of people is he who adds other people’ s knowledge to his own.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Saduq, p. 27, no. 4; Mizan ul Hikmah, page No. 528
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أعلَمُ النّاسِ المُستَهتَرُ بِالعِلمِ.
The most knowledgeable of people is he who is infatuated with knowledge.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3079; Mizan ul Hikmah, page No. 528
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لَوِ اقتَبَستُمُ العِلمَ مِن مَعدِنِهِ ، وشَرِبتُمُ الماءَ بِعُذوبَتِهِ ، وَادَّخَرتُمُ الخَيرَ مِن مَوضِعِهِ ، وأخَذتُمُ الطَّريقَ مِن واضِحِهِ ، وسَلَكتُم مِنَ الحَقِّ نَهجَهُ ، لَنَهَجَت بِكُمُ السُّبُلُ ، وبَدَت لَكُمُ الأعلامُ.
If you were to acquire knowledge from its source, and drink water at its freshest, and amass good at its origin, and adopt a path at its clearest point, and adopt the path of truth at its most proper, the paths would open themselves to you indeed and the signs would become manifest to you.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Kafi, v. 8, p. 32, no. 5; Mizan ul Hikmah, page No. 529
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ) ـ لسَلَمَةَ بنِ كُهَيلٍ والحَكَمِ ابنِ عُتَيبَةَ ـ: شَرِّقا وغَرِّبا لَن تَجِدا عِلماً صَحيحا إلّا شَيئاً يَخرُجُ مِن عِندِنا أهلَ البَيتِ.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.) said to Salama b. Kuhayl and al-Hakam b. `Autayba, ‘Go to the east and go to the west but you will never find true knowledge except for what comes from us, the household of the Prophet.’
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Bihar al-Anwar, v. 2, p. 92, no. 20; Mizan ul Hikmah, page No. 529
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): اِعتَبِروا؛ فَقَد خَلَتِ المَثُلاتُ في مَن كانَ قَبلَكُم.
Take lesson, for indeed the moral examples merely passed by your predecessors.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Kanz al-Fawa’ id li al-Karajiki, v. 2, p. 31; Mizan ul Hikmah, page No. 618
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): يَنظُرُ المُؤمِنُ إلَى الدّنيا بِعَينِ الاعتِبارِ، ويَقتاتُ مِنها بِبَطنِ الاضطِرارِ.
The believer looks at the world with contemplative consideration, and only consumes thereof within the bounds of necessity
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 267; Mizan ul Hikmah, page No. 618
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن جَهِلَ قَلَّ اعتِبارُهُ.
The ignorant one rarely takes lesson [from experiences].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 7837; Mizan ul Hikmah, page No. 618
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الاعتِبارُ مُنذِرٌ ناصِحٌ، مَن تَفَكَّرَ اعتَبَرَ، ومَنِ اعتَبَرَ اعتَزَلَ، ومَنِ اعتَزَلَ سَلِمَ .
The moral lesson is a sincere warner. Whoever contemplates takes lesson, and whoever takes the lesson on board keeps away from making the same mistake twice, and whoever keeps away remains safe
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 92, no. 101; Mizan ul Hikmah, page No. 618
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الاعتِبارُ يَقودُ إلَى الرَّشادِ
Drawing a lesson [from an experience] leads one to integrity of conduct.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 92, no. 101; Mizan ul Hikmah, page No. 618
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَنِ اعتَبَرَ أبصَرَ، ومن أبصَرَ فَهِم، ومَن فَهِمَ عَلِمَ .
Whoever draws a lesson [from something] gains insight into it, and whoever gains insight into it comprehends it, and whoever comprehends it comes to know it for certain.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 207; Mizan ul Hikmah, page No. 618
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): في تَصاريفِ الدّنيا اعتِبارٌ.
There is a lesson to be taken from the vicissitudes of this world.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6453; Mizan ul Hikmah, page No. 619
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لَوِ اعتَبَرتَ بِما أضَعتَ مِن ماضي عُمرِكَ لَحَفِظتَ ما بَقِيَ.
If only you drew lessons from all that you have lost in what has passed of your life you would look after what is left of it.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 7589; Mizan ul Hikmah, page No. 619
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): فاعتَبِروا بِما كانَ مِن فِعلِ اللّه‏ِ بِإبليسَ؛ إذ أحبَطَ عَمَلَهُ الطَّويلَ، وَجَهدَهُ الجَهيدَ (الجَميلَ) .
So take lesson from how Allah dealt with Satan when he thwarted his long years of good deeds, and all his hard work [because of his outright defiance of Allah].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 192; Mizan ul Hikmah, page No. 619
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): فاعتَبِروا بِما أصابَ الاُمَمَ المُستَكبِرينَ مِن قَبلِكُم؛ مِن بأسِ اللّه‏ِ وصَوْلاتِه ووَقائعِهِ ومَثُلاتِه.
So take lesson from Allah’s intense force, His attacks, His blows and His exemplary punishmentsish that befell the arrogant nations before you
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Mizan ul Hikmah, page No. 619
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ما أكثَرَ العِبَرَ، وأقَلَّ الاعتِبارَ!
How many the lessons, and how little the contemplation [upon them]!
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Saying 297; Mizan ul Hikmah, page No. 619
الإمامِ زينِ العابدينَ (عَلَيهِ الّسَلامُ): مِسكينٌ ابنُ آدَمَ ! لَهُ في كُلِّ يَومٍ ثَلاثُ مَصائبَ لا يَعتَبِرُ بِواحِدَةٍ مِنهُنَّ، ولَوِ اعتَبَرَ لَهانَت عَلَيهِ المَصائبُ وأمرُ الدُّنيا: فَأمّا المُصيبَةُ الاُولى: فاليَومُ الَّذي يَنقُصُ مِن عُمرِهِ، وإنْ نالَهُ نُقصانٌ في مالِهِ اغتَمَّ بِهِ، والدِّرهَمُ يَخلُفُ عَنهُ وَالعُمرُ لا يَرُدُّهُ شيء. والثانِيةُ: أنَّهُ يَستَوفي رِزقَهُ، فإن كانَ حَلالاً حُوسِبَ عَلَيهِ، وإن كانَ حَراماً عُوقِبَ عَلَيهِ. والثّالِثَةُ أعظَمُ مِن ذلِكَ ـ قيلَ: وما هِيَ؟ قالَ ـ: ما مِن يَومٍ يُمسي إلّا وقَد دَنا مِنَ الآخِرَةِ مَرحَلَةً، لا يَدري عَلَى الجَنَّةِ أم عَلَى النّارِ؟!
Poor man! Every day he is given three trials whereof he does not even take lesson from a single one. If he contemplated and drew a lesson thereof, these trials and this world would cease to be of importance to him. The first trial is the very day which is deducted from his life – if it was a loss in his wealth that befell him, he would fall into great distress, even though the dirham [i.e. money] can always be substituted but the days of his life will never again return to him. The second trial is the way in which he goes to great lengths to procure the most sustenance, when he will have to account for it all if acquired by lawful means, and he will be punished for it all if acquired by unlawful means. The third trial is the greatest: every day that draws to an end has brought him a step closer to the Hereafter – whether to Paradise or Hellfire, he does not know!
Imām `Alī ibn Husayn (a.s.)
Bihar al-Anwar, v. 78, p. 160, no. 20; Mizan ul Hikmah, page No. 620
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الاعتِبارُ يُثمِرُ العِصمَةَ
Taking lesson [from past faults] results in immunity [from further faults].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 879; Mizan ul Hikmah, page No. 620
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): دَوامُ الاعتِبارِ يُؤَدّي إلَى الاستِبصارِ، ويُثمِرُ الازدِجارَ.
Continuously taking lessons gives rise to the faculty of insight, and brings about self-restraint
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5150; Mizan ul Hikmah, page No. 620
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن كَثُرَ اعتِبارُهُ قَلَّ عِثارُهُ.
He who abundantly and frequently takes lessons [from his experiences] rarely stumbles
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8056; Mizan ul Hikmah, page No. 620
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): علَيكُم بِإتيانِ المَساجِدِ؛ فإنّها بُيوتُ اللّه‏ِ في الأرضِ ، ومَن أتاها مُتَطَهِّراً طَهَّرَهُ اللّه‏ُ مِن ذُنوبِهِ وكُتِبَ مِن زُوّارِهِ فَأكثِرُوا فيها مِن الصَّلاةِ والدُّعاءِ.
It is incumbent upon you to attend the mosques, for verily they are the houses of Allah on earth. And whoever enters them having purified himself, Allah will purify him of his sins and will record him down as one of its frequenters, so perform many prayers and supplications therein
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Amali al-Saduq, p. 293, no. 8; Mizan ul Hikmah, page No. 621
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ـ وقد سَألَهُ أبو ذَرٍّ عن كَيفيّةِ عِمارَةِ المَساجِدِ ـ: لا تُرفَعُ فيها الأصواتُ ، ولا يُخاضُ فيها بالباطِلِ ، ولا يُشتَرى فيها ولا يُباعُ ، واترُكِ اللَّغوَ ما دُمتَ فيها ، فإن لَم تَفْعَل فلا تَلُومَنَّ يَومَ القِيامَةِ إلّا نَفسَكَ.
Voices should not be raised therein, nor engrossment in wrongdoing. There should be no buying or selling, and all vain talk must be shunned as long as you are inside. If you do not do this, then you will have no one to blame but yourself on the Day of Resurrection.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Makarim al- Akhlaq, v. 2, p. 374, no. 2661; Mizan ul Hikmah, page No. 621
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن بَنى مَسجِداً بَنَى اللّه‏ُ لَهُ بَيتا في الجَنَّةِ.
He who builds a mosque, Allah will order a house to be built for him in Paradise.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 3, p. 378, no. 1; Mizan ul Hikmah, page No. 621
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن مَشى إلى مَسجِدٍ يَطلُبُ فيهِ الجَماعَةَ كانَ لَهُ بكُلِّ خُطوَةٍ سَبعونَ ألفَ حَسَنةٍ ، ويُرفَعُ لَهُ مِن الدَّرَجاتِ مِثلُ ذلكَ ، وإن ماتَ وهُو على ذلكَ وكَّلَ اللّه‏ُ بهِ سَبعينَ ألفَ مَلَكٍ يَعُودُونَهُ في قَبرِهِ ، ويُؤنِسُونَهُ في وَحدَتِهِ ، ويَستَغفِرُونَ لَهُ حتّى يُبعَثَ.
He who walks to a mosque asking people to join him along the way gets the equivalent of seventy thousand good deeds for every step he takes, and he is raised as many levels, and if he dies on the way, Allah assigns seventy thousand angels to visit him in his grave to keep him company in his loneliness and to seek forgiveness for him until the day he is raised again.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 76, p. 336, no. 1; Mizan ul Hikmah, page No. 621
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): يا أبا ذَرٍّ ، إنّ اللّه‏َ تعالى يُعطِيكَ مادُمتَ جالِساً في المَسجِدِ بِكُلِّ نَفَسٍ تَنَفَّستَ دَرَجةً في الجَنَّةِ ، وتُصَلِّي علَيكَ الملائكةُ ، وتُكتَبُ لَكَ بِكُلِّ نَفَسٍ تَنَفَّستَ فيهِ عَشرُ حَسَناتٍ ، وتُمحى عنكَ عَشرُ سَيّئاتٍ.
O Abu Dharr, verily for as long as you remain seated in the mosque Allah, most High, will grant you an extra level in Paradise for every breath you take, the angels send salutations on you, and ten good deeds are recorded and ten evil deeds wiped away for every breath you take therein
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 85, no. 3; Mizan ul Hikmah, page No. 622
الإمامِ عليٍّ (عَلَيهِ الّسَلامُ): لا صَلاةَ لِجارِ المَسجِدِ إلّا في المَسجدِ، إلّا أن‏يكونَ لَهُ عُذرٌ أو بهِ عِلَّةٌ، فقيلَ: ومَن‏ جارُ المَسجدِ يا أميرَ المؤمنينَ ؟ قالَ: مَن سَمِعَ النِّداءَ .
The prayer of one who lives neighbouring the mosque [yet prays at home] is null and void unless he prays inside the mosque, except if he has an excuse or if he is sick.’ When asked who was considered as neighbouring the mosque, he replied, 'Anyone who hears the call to prayer.’
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 83, p. 379, no. 47; Mizan ul Hikmah, page No. 622
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): حَريمُ المَسجِدِ أربَعونَ ذِراعاً، والجِوارُ أربَعونَ داراً مِن أربعَةِ جَوانِبِها.
The sanctuary of the mosque extends to forty cubits*, and its neighbouring precinct extends to forty houses on all four sides. {* dhira`a: cubit – unit of measurement between 0.6 and 0.8 metres}
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Khisal, p. 544, no. 20; Mizan ul Hikmah, page No. 622
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن أكَلَ هذهِ البَقلَةَ المُنتِنَةَ [ يَعني الثُّومَ [فلا يَقرَبْ مَسجِدَنا ، فأمّا مَن أكَلَهُ ولَم يأتِ المَسجِدَ فلا بَأسَ.
Whoever has eaten this pungent herb [i.e. garlic] should not approach our mosque. As for one who has eaten it and does not come to the mosque [as a result], there is no blame on him for it
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 84, p. 9, no. 83; Mizan ul Hikmah, page No. 623
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لا تَجعَلُوا المَساجِدَ طُرُقاً حتّى تُصَلُّوا فيها رَكعتَينِ.
Do not use the mosques as mere passageways until you have prayed two units of prayer therein
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Amali al-Saduq, p. 344, no. 1; Mizan ul Hikmah, page No. 623
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : حُرمَةُ الجارِ على الإنسانِ ‏كحُرمَةِ اُمّهِ.
One should revere his neighbour as he reveres his mother
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Makarim al- Akhlaq, v. 1, p. 274, no. 834; Mizan ul Hikmah, page No. 634
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ عندَ وفاتهِ ـ : اللّه‏َ اللّه‏َ في جِيرانِكُم فإنَّهُم وَصيَّةُ نَبيِّكُم ، ما زالَ يُوصي بِهِمْ حتّى ظَنَنّا أنَّهُ سَيُوَرِّثُهُم.
[Fear] Allah and [keep] Allah in view in the matter of your neighbours, because they were the subject of your Prophet’s advice. He continuously advised in their favour such that we thought he would allow them a share in inheritance
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 47; Mizan ul Hikmah, page No. 635
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : حُسنُ الجِوارِ يُعمِّرُ الدِّيارَ ، ويَزيدُ في الأعْمارِ.
Neighbourliness causes the lands to thrive and increases life spans
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 667, no. 8; Mizan ul Hikmah, page No. 635
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ) : ليسَ حُسنُ الجِوارِ كَفَّ الأذى ، ولكنْ حُسنُ الجِوارِ الصّبرُ على الأذى.
Neighbourliness is not only to desist from annoying [one’s neighbour], but also to forbear annoyance [from him].
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Tuhaf al-`Uqoul, no. 409; Mizan ul Hikmah, page No. 635
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مَن كانَ يُؤمنُ باللّه‏ِ واليَومِ الآخِرِ فلا يُؤْذي جارَهُ .
Whoever believes in Allah and the Day of Resurrection must not annoy his neighbour
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 667, no. 6; Mizan ul Hikmah, page No. 635
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ) : ليسَ مِنّا مَن لَمْ يأمن جارُهُ بَوائقَهُ.
He is not of us whose neighbour is not safe from his troubles
Imām Alī ibn Mūsā al-Rezā (a.s.)
Uyoun Akhbar al-Reza (AS), v. 2, p. 24, no. 2; Mizan ul Hikmah, page No. 635
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن دَقَّ في الدِّينِ نَظَرُهُ جَلَّ يومَ القِيامَةِ خَطَرُهُ.
Whoever gives acute attention to their religion will have a lofty station on the Day of Resurrection
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8807; Mizan ul Hikmah, page No. 764
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الدِّينُ نورٌ.
Religion is light.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 213; Mizan ul Hikmah, page No. 764
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا حياةَ إلّا بالدِّينِ ، ولا مَوتَ إلّا بجُحُودِ اليقينِ.
Verily the best of religion is love for the sake of Allah and hate for the sake of Allah
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3540; Mizan ul Hikmah, page No. 764
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الدِّينُ يَعصِمُ.
Religion immunizes
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 1; Mizan ul Hikmah, page No. 764
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الدِّينُ أقوَى عِمادٍ .
Religion is the strongest support
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 489; Mizan ul Hikmah, page No. 764
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): كانَ أميرُالمؤمنينَ (عَلَيهِ الّسَلامُ) كثيراً مّا يقولُ في خُطبتِهِ: يا أيّها الناسُ ، دِينَكُم دِينَكم !! فإنّ السيّئةَ فيهِ خيرٌ مِن الحَسَنةِ في غَيرِهِ ، والسيّئةَ فيهِ تُغفَرُ ، والحَسَنةَ في غيرِهِ لا تُقبَلُ .
The Commander of the Faithful (AS) would frequently say in his sermons, ‘O people! Preserve your religion, for the bad deed of a religious person is better than the good deed of a religion-less person, because the bad deed of a religious person can be forgiven but the good deed of a religion-less person is not even accepted
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Nahj al-Sa`ada, v. 3, no. 368; Mizan ul Hikmah, page No. 765
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): آفَةُ الدِّينِ سُوءُ الظنِّ .
The bane of religion is suspiciousness
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3924; Mizan ul Hikmah, page No. 765
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): فسادُ الدِّينِ الدنيا.
The corruption of religion lies in [the vanities of] this world.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 6554; Mizan ul Hikmah, page No. 765
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): آفَةُ الدِّينِ: الحَسَدُ والعُجبُ والفَخرُ.
The bane of religion is in jealousy, self-conceit and pride.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 307, no. 5; Mizan ul Hikmah, page No. 765
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إذا حَضَرَت بَلِيَّةٌ فاجعَلُوا أموالَكُم دونَ أنفسِكُم ، وإذا نَزَلَت نازلةٌ فاجعَلُوا أنفسَكُم دونَ دِينِكُم ، واعلَمُوا أنَّ الهالِكَ مَن هَلَكَ دِينُهُ ، والحَريبَ مَن حُرِبَ دِينُهُ.
If you are faced with a tribulation, shield your life with your wealth. If you are faced with a calamity, then shield your religion with your life, and know that the ruined man is he who destroys his religion himself and that the corrupted one is he who spoils his religion himself
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Kafi, v. 2, p. 216, no. 2; Mizan ul Hikmah, page No. 765
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ كانَ يقولُ عندَ المُصيبةِ ـ: الحمدُ للّه‏ِِ الذي لم يَجعَلْ مُصِيبَتِي في دِينِي.
All praise be to Allah who did not allow my religion to be afflicted
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 78, p. 268, no. 183; Mizan ul Hikmah, page No. 765
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): لا دِينَ لِمَن دانَ بطاعةِ مَن عَصَى اللّه‏َ ، ولا دِينَ لِمَن دانَ بِفِريَةِ باطلٍ على اللّه‏ِ ، ولا دِينَ لِمَن دانَ بجُحُودِ شَيءٍ مِن آياتِ اللّه‏ِ .
One who subjects himself to the obedience of someone who disobeys Allah has no religion, and the one who subjects himself to attributing a lie or falsity to Allah has no religion, and the one who subjects himself to denying any of Allah’s signs has no religion
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 2, p. 373, no. 4; Mizan ul Hikmah, page No. 766
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لا دِينَ لِمَن دانَ بولايةِ إمامٍ جائرٍ لَيسَ مِنَ اللّه‏ِ .
He who subjects himself to following an oppressive leader unendorsed by Allah has no religi0n
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 72, p. 135, no. 19; Mizan ul Hikmah, page No. 766
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لادِينَ لِمَن لاعَهدَ لَه .
The one who has no covenant has no religion
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 84, p. 252, no. 48; Mizan ul Hikmah, page No. 766
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): كُلُّ مَن لم يُحِبَّ على الدِّينِ ولم يُبغِضْ على الدِّينِ فلا دينَ لَهُ .
Anyone whose love and hate is not based on religion, has no religion.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 127, no. 16; Mizan ul Hikmah, page No. 766
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): لا دِينَ لِمَن‏لامُرُوَّةَ لَهُ .
He who has no valorous qualities has no religion
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Tuhaf al-`Uqoul, no. 389; Mizan ul Hikmah, page No. 766
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): لادِينَ لِمَن‏لاوَرَعَ لَهُ.
He who has no piety has no religion
Imām Alī ibn Mūsā al-Rezā (a.s.)
Kamal al-Din, p. 371, no. 5; Mizan ul Hikmah, page No. 766
عن عليِّ بنِ أبي حمزَةَ عن أبي بصيرٍ، قال: سمعتُهُ يسألُ أبا عبدِاللّه‏ِ (عَلَيهِ الّسَلامُ) فقالَ له: جُعِلتُ فِداكَ أخبِرْني عنِ الدِّينِ الذي افتَرَضَ اللّه‏ُ عزّوجلّ عَلى العبادِ ما لا يَسَعُهُم جَهلُهُ ، ولا يُقبَلُ مِنهُم غيرُهُ ماهو ؟ فقالَ: شهادةُ أن لا إلهَ إلّا اللّه‏ُ ، وأنّ محمّداً رسولُ‏اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ، وإقامُ الصلاةِ ، وإيتاءُ الزكاةِ ، وحجُّ البيتِ مَنِ استَطاعَ إلَيهِ سبيلاً ، وصومُ شَهرِ رمضانَ . ثُمّ سَكَتَ قليلاً ثُمّ قالَ: والوَلايةُ ـ مَرّتَينِ ـ .
Abu Basir asked Imam al-Sadiq (AS), ‘May I be your ransom! Please inform me about the religion that Allah has obligated upon his servants, [the religion] that they cannot afford to be ignorant of and the only religion that will be accepted from them. What is it?’ The Imam (AS) replied, ‘Bearing witness that there is no god except Allah and that Muhammad (SAWA) is the messenger of Allah, establishing the prayer, paying the alms-tax, pilgrimage to the House for those who are able to do so, fasting the month of Ramadhan.’ Then the Imam momentarily paused and then repeated twice, ‘and divine guardianship [of the divinely appointed Imams] (al-walaya).
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 22, no. 11; Mizan ul Hikmah, page No. 767
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن عَرَفَ دينَهُ مِن كتابِ اللّه‏ِ عزّوجلّ زالَتِ الجِبالُ قبلَ أن يَزُولَ ، ومَن‏دَخَلَ فيأمرٍ بِجَهلٍ‏خَرَجَ منهُ بِجَهلٍ.
The one who understands his religion from the Book of Allah, mountains will move before he does [in his faith], and the one who enters a matter with ignorance [i.e. accepts religion ignorantly] will leave it in ignorance
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 23, p. 103, no. 11; Mizan ul Hikmah, page No. 768
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن دَخَلَ في هذا الدِّينِ بالرِّجالِ أخرَجَهُ مِنهُ الرِّجالُ كما أدخَلُوهُ فيهِ ، ومَن دَخَلَ فيهِ بِالكِتابِ والسُّنَّةِ زالَتِ الجبالُ قَبلَ أن يَزولَ.
The one who enters this religion through men will exit it through men just as they caused him to enter it. And whoever enters this religion through the Book and the prophetic practice, mountains will move before he does [in his faith].
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 2, p. 105, no. 67; Mizan ul Hikmah, page No. 768
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): صُن دِينَكَ بدُنياكَ تَربَحْهُما ، ولا تَصُنْ دنياكَ بِدِينِكَ فَتَخسَرَهُما.
Protect your religion by means of your worldly affairs and you will profit in both, but do not use your religion to protect your worldly affairs as you will lose them both
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5861; Mizan ul Hikmah, page No. 768
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا يَترُكُ الناسُ شيئاً مِن دِينِهِم لِإصلاحِ دُنياهُم إلّا فَتَحَ اللّه‏ُ عَليهِم ما هُوَ أضَرُّ مِنهُ.
No sooner do people omit any aspect of their religion for the sake of improving their worldly affairs than Allah will open for them something that will be more detrimental to them [than the improvement of their worldly affairs].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10831; Mizan ul Hikmah, page No. 768
عن عبد اللّه‏ بن سنان: قال أبو عبد اللّه‏ (عَلَيهِ الّسَلامُ): سَتُصيبُكُم شُبهَةٌ فَتَبقُونَ بِلا عَلَمٍ يُرى ولا إمامٍ هدى ، ولا يَنجُو مِنها إلّا مَن دَعا بدُعاءِ الغَريقِ. قلتُ: كيفَ دعاءُ الغَريقِ ؟ قالَ: يقولُ: «يا اللّه‏ُ يا رحمنُ يا رحيمُ يا مُقَلِّبَ القُلوبِ ثَبِّتْ قَلبِي على دِينِكَ» .
You will be afflicted with an obscure matter that will leave you with no sign to indicate to the solution, nor a leader to guide the way. None shall be saved from it except the one who recites the ‘Supplication of the Drowning Person’. [The narrator says] I asked the Imam, ‘What is the Supplication of the Drowning Person?’ The Imam replied, ‘O Allah, O the Beneficent, O the Merciful, O He who causes the hearts to fluctuate, affirm my heart upon Your religion
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Kamal al-Din, p. 352, no. 49; Mizan ul Hikmah, page No. 769
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّما المُستَحفِظُونَ لِدِينِ اللّه‏ِ هُمُ الذينَ أقامُوا الدِّينَ ونَصَرُوهُ ، وحاطُوهُ مِن جميعِ جَوانِبِهِ ، وحَفِظُوهُ على عِبادِ اللّه‏ِ ورَعَوهُ .
Verily the preservers of Allah’s religion are the same people who established the religion and helped it, they guarded it from all sides, they preserved it for the servants of Allah and carefully watched over it
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3912; Mizan ul Hikmah, page No. 769
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنَّ نبيّاً مِنَ الأنبياءِ مَرِضَ، فقالَ: لا أتَداوى حتّى يكونَ الذي أمرَضَنِي هُو الذي يَشفينِي ، فأوحَى اللّه‏ُ تعالى إلَيهِ: لا أشفِيكَ حتّى تَتَداوى، فإنَّ الشِّفاءَ مِنّي.
A prophet from among the prophets fell sick and said, ‘I will not treat myself [with medicine] until the One who made me sick heals me’. Then Allah revealed to him saying, ‘I will not heal you until you treat yourself [with medicine] for verily the healing is from Me
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 62, p. 66, no. 15; Mizan ul Hikmah, page No. 770
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لِكُلِّ عِلّةٍ دَواءٌ.
For every ailment, there is a cure
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 7275; Mizan ul Hikmah, page No. 770
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): تَجَنَّبِ الدَّواءَ ما احتَمَلَ بَدنُكَ الداءَ ، فإذا لم يَحتَمِلِ الداءَ فالدواءُ.
Avoid medicine as long as your body can bear the ailment, but if it cannot bear the ailment, then resort to medicine.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 81, p. 211, no. 30; Mizan ul Hikmah, page No. 771
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا يَتَداوَى المُسلمُ حتّى يَغلِبَ مَرَضُهُ صِحَّتَهُ.
A Muslim does not seek to treat himself [with medicine] until the ailment overcomes his health
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
al-Khisal, p. 620, no. 10; Mizan ul Hikmah, page No. 771
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): لَيسَ مِن دواءٍ إلّا وهو يُهَيِّجُ داءً، وليسَ شيءٌ في البَدنِ أنفَعَ مِن إمساكِ اليدِ إلّا عمّا يَحتاجُ إلَيهِ .
There is no medicine except that it exacerbates another ailment, and there is nothing more beneficial to the body than self-restraint from all except that which the body needs
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Kafi, v. 8, p. 273, no. 409; Mizan ul Hikmah, page No. 771
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): التَّجوُّعُ أنفَعُ الدواءِ.
Starving out is the best of remedies
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 903; Mizan ul Hikmah, page No. 771
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لا يَضُـرُّ المَريضَ ما حَمَيتَ عنهُ الطَّعامَ.
Dieting from food causes no harm to the sick person.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 62, p. 140, no. 2; Mizan ul Hikmah, page No. 771
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لا تَنفَعُ الحِميَةُ لمريضٍ بعدَ سبعَةِ أيّامٍ.
[Starting to] Diet from food is of no benefit to the sick person after seven days
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 8, p. 291, no. 442; Mizan ul Hikmah, page No. 771
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): الحِميةُ رأسُ الدواءِ ، والمَعِدةُ بيتُ الداءِ ، عَوِّدْ بَدَناً ما تَعَوّدَ.
Diet control is the fountainhead of remedies and the stomach is the house of all ailments, so condition your body while it can be conditioned.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Makarim al- Akhlaq, v. 2, p. 180, no. 2468; Mizan ul Hikmah, page No. 771
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): لَيسَ الحِميةُ أن‏تَدَعَ الشيءَ أصلاً لاتَأكُلَهُ، ولكنَّ الحِميَةَ أن تَأكُلَ مِنَ الشيءِ وتُخَفِّفَ .
Diet control is not to avoid eating absolutely anything, rather diet control is to eat lightly
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Kafi, v. 8, p. 291, no. 443; Mizan ul Hikmah, page No. 772
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): في طِينِ قبرِ الحسينِ (عَلَيهِ الّسَلامُ) الشِّفاءُ مِن كلِّ داءٍ وهُوَ الدواءُ الأكبَرُ .
In the soil of the grave of ?usayn (AS) is a healing for every disease, for it is the greatest remedy
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 101, p. 123, no. 18; Mizan ul Hikmah, page No. 772
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ربّما كانَ الدَّواءُ داءً والدّاءُ دواءً .
It is possible for a medicine to be an ailment and an ailment to be a medicine.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 31; Mizan ul Hikmah, page No. 772
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن لم يَحتَمِلْ مَرارَةَ الدواءِ دامَ ألَمُهُ .
The pain of one who cannot bear the bitterness of a remedy will continue.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Mizan ul Hikmah, page No. 772
الإمامُ الحسينُ (عَلَيهِ الّسَلامُ): لا تَصِفَنَّ لِمَلِكٍ دواءً ، فإن نَفَعَهُ لَم يَحمَدْكَ ، وإن ضَرَّهُ اتَّهَمَكَ .
Do not prescribe any remedy for a king, for if it benefits him, he will fail to show gratitude to you, and if it harms him he will accuse you
Imām Husayn ibn ‘Alī ibn Abī Ṭālib (a.s.)
Bihar al-Anwar, v. 75, p. 382, no. 47; Mizan ul Hikmah, page No. 772
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اِعلَمُوا عِبادَاللّه‏ِ أَنَّ علَيكُم رَصَداً مِن أنفُسِكُم، وعُيُوناً من جَوارِحِكُم ، وحُفَّاظَ صِدْقٍ يَحفَظُونَ أعمالَكُم ، وعَدَدَ أنفاسِكم ، لا تَستُرُكُم مِنهُم ظُلمَةُ لَيلٍ داجٍ، ولا يُكِنُّكُم مِنهُم بابٌ ذو رِتاجٍ.
Know O servants of Allah that your own selves monitor you, and your limbs are a watchful eye over you. The truthful guardian angels record your deeds as well as the number of your breaths. Neither can the dark gloomy night conceal you from view, nor can you hide behind a bolted door
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 157; Mizan ul Hikmah, page No. 824
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): كان فيها [أي صُحُفِ إبراهيم (عَلَيهِ الّسَلامُ) ]...: على العاقِلِ ما لَم يَكُن مَغلوباً على عَقلِهِ أن يكونَ لَهُ ساعاتٌ: ساعَةٌ يُناجِي فيها رَبَّهُ عزّوجلّ ، وساعَةٌ يُحاسِبُ نَفسَهُ ، وساعَةٌ يَتَفَكَّرُ فيما صَنَعَ اللّه‏ُ عزّوجلّ إلَيهِ ، وساعَةٌ يَخلُو فيها بِحَظِّ نفسِهِ مِنَ‏الحَلالِ؛ فإنّ هذهِ الساعَةَ عَونٌ لِتلكَ الساعاتِ واستِجمامٌ للقُلوبِ وتَوزِيعٌ لها.
The scriptures of Prophet Abraham (AS) contain the following: ‘…the rational man, as long as he is of sound reason, must put aside several hours during the day – an hour for conversing with his Lord, an hour for [self-scrutiny and] accounting for himself, an hour to ponder over Allah's favors bestowed upon him, and an hour to spend on his own lawful pleasures, for this one hour will be an aid to him in fulfilling his other hours, as well as a time to recuperate and relax
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Khisal, p. 525, no. 13 and Ma`ani al-Akhbar, p. 334] ; Mizan ul Hikmah, page No. 824
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اِجعَلْ مِن نفسِكَ على نفسِكَ رَقيباً، واجعَلْ لِآخِرَتِكَ مِن دُنياك نَصيباً.
Appoint your own self as a scrutinizer over yourself, and use this world to reserve your share in the Hereafter
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2429; Mizan ul Hikmah, page No. 824
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): يَنبَغِي أن يكونَ الرجُلُ مُهَيمِناً عَلى نَفسِهِ ، مُراقِباً قَلبَهُ حافِظاً لِسانَهُ.
Man must control and survey his own self, scrutinize his heart, and guard his tongue.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 10947; Mizan ul Hikmah, page No. 824
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): رَحِمَ اللّه‏ُ امرَأً (عَبدا) سَمِعَ حُكْماً فَوَعى ، ودُعِيَ إلى رَشادٍ فَدَنا ، وأخَذَ بِحُجْزَةِ هادٍ فَنَجا ، راقَبَ رَبَّهُ ، وخافَ ذَنبَهُ.
Allah has mercy on the servant who scrutinizes his sins carefully and fears his Lord
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5205; Mizan ul Hikmah, page No. 824
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): على العاقِلِ أن‏يُحصِيَ على نفسِهِ مَساوِيَها في الدِّينِ والرَأيِ والأخلاقِ والأدَبِ ، فَيَجمَعَ ذلكَ في صَدرِهِ أو في كتابٍ ويَعمَلَ في إزالَتِها.
The rational man must calculate his soul's misdeeds against religion, reason, ethical virtues and good moral conduct. He must gather this information within himself or write it down in a book and work at eradicating them
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 6, no. 58; Mizan ul Hikmah, page No. 825
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): كانَ فيما وَعَظَ اللّه‏ُ تَبارَكَ و تَعالى بهِ عيسَى بنَ مريمَ (عَلَيهِ الّسَلامُ) أن قالَ له: ... يا عيسى ، كُنْ حَيثُما كُنتَ مُراقِباً لي .
Among the advices that Allah, Blessed and most High, gave to Jesus son of Mary (AS) was, 'O Jesus, wherever you may be, scrutinize yourself on My behalf.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 14, pp. 289 and 293, no. 14; Mizan ul Hikmah, page No. 825
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَنِ اعتَدَلَ يَوماهُ فهُو مَغبونٌ ، ومَن كانَ في غَدِهِ شَرّا مِن يَومِهِ فهُو مَفتونٌ ، ومَن لَم يَتَفَقَّدِ النُقصانَ في نفسِهِ دام نَقصُهُ ، ومَن دامَ نَقصُهُ فالمَوتُ خَيرٌ لَهُ .
The man for whom each day passes exactly the same as another [where there is no change in his character or his deeds] is indeed a loser. And the man for whom the next day is always worse than the previous day is indeed cursed. And the man who never sees to improve himself day after day is indeed at a loss, and whoever passes his days in such loss, death is surely better for him than life
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 78, p. 277, no. 113; Mizan ul Hikmah, page No. 825
الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): لَيسَ مِنّا مَن لَم يُحاسِبْ نفسَهُ في كُلِّ يَومٍ ، فَإن عَمِلَ حَسَناً استَزادَ اللّه‏َ ، وإن عَمِلَ سَيِّئاً استَغفَرَ اللّه‏َ مِنهُ وتابَ إلَيهِ .
The one who does not take account of himself every single day is not one of us. And when he performs a good deed, he should ask Allah to enable him to do more, and when he commits an evil deed, he must seek Allah’s forgiveness and repent for it
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
al-Kafi, v. 2, p. 453, no. 2; Mizan ul Hikmah, page No. 825
رسولُ ‏اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إذا التَقَيتُمْ‏ فَتَلاقَوا بِالتَّسليمِ والتَّصافُحِ، وإذا تَفَرَّقتُم فَتَفَرَّقُوا بِالاستِغفارِ.
When you meet each other, receive each other with the greeting of peace (salam) and a handshake, and when you part company, do so by seeking each other’s forgiveness
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Kafi, v. 2, p. 181, no. 11; Mizan ul Hikmah, page No. 841
رسولُ ‏اللّه (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): تَصافَحُوا؛ فإنَّ التَّصافُحَ يُذهِبُ السَّخيمَةَ.
Shake hands with each other for verily the handshake takes away resentment
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 158, no. 149; Mizan ul Hikmah, page No. 841
رسولُ ‏اللّه (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): تَصافَحُوا؛ فإنّهُ يَذهَبُ بِالغِلِّ.
Shake hands with each other for verily it takes away rancour.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 77, p. 165, no. 2; Mizan ul Hikmah, page No. 841
الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): إذا صافَحَ الرجُلُ صاحِبَهُ فَالذي يَلزَمُ التَّصافُحَ أعظَمُ أجراً مِنَ الذي يَدَعُ، ألاَ وإنَّ الذُّنوبَ لَيَتَحاتُّ فيما بينَهُم حتّى لا يَبقى ذَنبٌ.
When a man shakes his companion’s hand, the one who holds on the longest has the greater reward than the one who lets go. Indeed sins fall off from between them [as a result of it] until finally no sin remains
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
al-Kafi, v. 2, p. 181, no. 13; Mizan ul Hikmah, page No. 841
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): كانَ المُسلمونَ إذا غَزَوا مَع رسولِ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ومَرُّوا بمَكانٍ كَثيرِ الشَّجَرِ ثُمّ خَرَجُوا إلى الفَضاءِ نَظَرَ بَعضُهُم إلى بعضٍ فَتَصافَحُوا .
The [early] Muslims were such that when they went on conquests with the Prophet (SAWA) and traversed through dense forests, as they would come back out into the open, they would look at each other and shake each other’s hands.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 181, no. 12; Mizan ul Hikmah, page No. 841
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): ما صافَحَ رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) رَجُلاً قَطُّ فَنَزَعَ يَدَهُ حتّى يَكونَ هُو الذي يَنزِعُ يَدَهُ مِنهُ .
When the Prophet (SAWA) used to shake someone’s hand, he would never be the first to let go, until the other person let go of his hand
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 2, p. 182, no. 15; Mizan ul Hikmah, page No. 841
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): أمّا المرأةُ التي يَحِلُّ لَهُ أن يَتَزَوَّجَها فلا يُصافِحْها إلّا مِن وراءِ الثَّوبِ، ولا يَغمِزْ كَفَّها.
As for any woman whom one can marry [i.e. not one’s immediate relative], one must not shake her hand except from under a cloth, nor clasp her palm
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 5, p. 525, no. 1; Mizan ul Hikmah, page No. 842
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لا سَهَرَ إلّا في ثلاثٍ: مُتَهَجِّدٍ بالقرآنِ ، وفي طَلَبِ العِلمِ ، أو عَروسٍ تُهدى إلى زَوجِها.
There is no need to stay awake at night except in three instances: when staying awake to recite the Qur'an, to gain knowledge, and for a bride to be offered to her husband
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 76, p. 178, no. 3; Mizan ul Hikmah, page No. 894
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لا سَهَرَ بعدَ العِشاءِ الآخِرَةِ إلّا لأِحَدِ رَجُلَينِ: مُصَلٍّ أو مُسافِرٍ.
There is no need to stay up at night past the last `Aisha’ prayer except in the case of two people: the person performing prayers, and the traveller.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, p. 179, no. 5; Mizan ul Hikmah, page No. 894
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): السَّهَرُ رَوضَةُ المُشتاقِينَ.
Staying awake at night is the garden of those who yearn [for Allah].
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, p. 666; Mizan ul Hikmah, page No. 894
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): سَهَرُ الليلِ في طاعَةِ اللّه‏ِ رَبيعُ الأولياءِ ورَوضَةُ السُّعَداءِ.
Staying awake at night engaged in acts of obedience to Allah is the springtime of the friends of Allah and the garden of the good-fortuned.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 5613; Mizan ul Hikmah, page No. 894
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أفضَلُ العِبادَةِ سَهَرُ العُيونِ بذِكرِ اللّه‏ِ سبحانَهُ .
The best of worship is for the eyes to remain awake engaged in the remembrance of Allah, Glory be to Him
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3149; Mizan ul Hikmah, page No. 894
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): فاتَّقُوا اللّه‏َ عِبادَ اللّه‏ِ تَقِيَّةَ ذِي لُبٍّ ، شَغَلَ التَّفَكُّرُ قَلبَهُ ، وأنصَبَ الخَوفُ بَدَنَهُ ، وأسهَرَ التَّهَجُّدُ غِرارَ نَومِهِ .
So be conscious of your duty to Allah, O servants of Allah, with the caution of a wise man whose heart is preoccupied with reflection [about the Hereafter], whose body the fear [of Allah] has afflicted with pain, and whose engagement in the night prayer has turned his already short sleep into wakefulness
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Sermon 83; Mizan ul Hikmah, page No. 895
رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن أحيا لَيلةَ العِيدِ ولَيلةَ النِّصفِ مِن شَعبانَ ، لَم يَمُتْ قَلبُهُ يَومَ تَموتُ القُلوبُ.
He who remains awake on the eve of `Aid al-fitr and on the eve of the 15th of Sha`aban, his heart will not die on the Day when hearts shall die.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, v. 1, p. 102, no. 2; Mizan ul Hikmah, page No. 895
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): كانَ أميرُ المؤمنينَ (عَلَيهِ الّسَلامُ) لا يَنامُ ثلاثَ ليالٍ: لَيلةَ ثلاثٍ وعِشرِينَ مِن شَهرِ رَمَضانَ ، ولَيلةَ الفِطرِ ، ولَيلةَ النِّصفِ مِن شَعبانَ ، وفيها تُقسَمُ الأرزاقُ والآجالُ وما يَكونُ في السَّنَةِ.
The Commander of the Faithful (AS) did not used to sleep at all on three nights: the 23rd night of the month of Ramazan, the eve of `Aid al-fitr, and the eve of the 15th of Sha`aban. And these are the nights when sustenance is allotted, and prescribed times of death and all that is to happen in that year is decreed.
Imām Alī ibn Mūsā al-Rezā (a.s.)
Bihar al-Anwar, v. 97, p. 88, no. 15; Mizan ul Hikmah, page No. 895
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): حَسْبُ المَرءِ ... مِن عِرفانِهِ، عِلمُهُ بِزَمانِهِ.
The worth of a man with regards to his perception of things is his knowledge of [the workings of] time
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 78, p. 80, no. 66; Mizan ul Hikmah, page No. 940
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أعرَفُ الناسِ بالزّمانِ ، مَن لَم يَتَعَجَّبْ مِن أحداثِهِ.
The man who best understands time is he who is not taken aback by its proceedings.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 3252; Mizan ul Hikmah, page No. 940
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): العالِمُ بِزَمانِهِ، لا تَهجُمُ علَيهِ اللَّوابِسُ.
He who knows [the workings of] his time is never overwhelmed by its obscurities
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Tuhaf al-`Uqoul, no. 356; Mizan ul Hikmah, page No. 940
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن وَثِقَ بِالزَّمانِ صُرِعَ
He who places his trust in time has gone mad
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Uyoun Akhbar al-Reza (AS), v. 2, p. 54, no. 204; Mizan ul Hikmah, page No. 940
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن أمَنَ الزَمانَ خانَهُ، ومَن أعظَمَهُ أهانَهُ .
Whoever trusts time is betrayed by it, and whoever holds it in high esteem is abased by it
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 8028; Mizan ul Hikmah, page No. 940
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن أمَنَ الزَّمانَ خانَهُ، ومَن تَعَظَّمَ علَيهِ أهانَهُ ، ومَن تَرَغَّمَ علَيهِ أرغَمَهُ ، ومَن لَجَأَ إلَيهِ أسلَمَهُ ، ولَيسَ كُلُّ مَن رَمى أصابَ ، وإذا تَغَيَّرَ السُّلطانُ تَغَيَّرَ الزَّمانُ .
Whoever trusts time is betrayed by it, whoever attaches great importance to it is abased by it, whoever is angry with time, it spites him even more, and whoever takes refuge with time is forsaken by it. Not everyone who throws hits the target. When the sultan changes so does the time
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 77, p. 213, no. 1; Mizan ul Hikmah, page No. 940
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الزَّمانُ يَخُونُ صاحِبَهُ ، ولا يَستَعتِبُ لِمَن عاتَبَهُ.
Time betrays the one who believes he possesses time, and it does not seek to please the one who blames it
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 2093; Mizan ul Hikmah, page No. 941
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن تَشاغَلَ بالزَّمانِ شَغَلَهُ.
Whoever preoccupies himself with time is occupied by it in turn.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 7890; Mizan ul Hikmah, page No. 941
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن عَتَبَ عَلى الزمانِ طالَت مَعتَبَتُهُ.
He who blames time will find no end to his frustration.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Uyoun Akhbar al-Reza (AS), v. 2, p. 53, no. 204; Mizan ul Hikmah, page No. 941
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن عانَدَ الزَّمانَ أرغَمَهُ، ومَنِ استَسلَمَ إلَيهِ لَم يَسلَمْ.
Whoever resists time is spited by it even more, and whoever surrenders to it is not safe either
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Ghurar al-Hikam, no. 9054; Mizan ul Hikmah, page No. 941
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن كابَرَ الزَّمانَ عَطِبَ، ومن يَنقِمْ علَيهِ غَضِبَ.
Whoever contends with time is thwarted, and whoever is resentful towards it ends up getting angry himself.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Tuhaf al-`Uqoul, no. 85; Mizan ul Hikmah, page No. 941
عيون أخبار الرِّضا عن الرَّيّانِ بنِ الصَّلتِ:أنشَدَنِي الرِّضا (عَلَيهِ الّسَلامُ) لعبدِالمُطَّلِبِ: يَعِيبُ الناسُ كُلُّهُمُ زَماناً وما لِزَمانِنا عَيبٌ سِوانا نَعِيبُ زَمانَنا والعَيبُ فِينا ولو نَطَقَ الزَّمانُ بِنا هَجانا وإنَّ الذِئبَ يَترُكُ لَحمَ ذِئبٍ ويَأكُلُ بَعضُنا بَعضا عِيانا لَبِسْنا لِلخداعِ مسوكَ طِيبٍ ووَيلٌ لِلغَرِيبِ إذا أتانا.
Al-Rayyan b. al-Salt narrated that Imam al-Rida (AS) recited some verses he had composed for `Aabd al-Muttalib: All of people place the blame on time When the trouble with time is only ourselves; We reprove time while the fault lies within us If time could speak, it would surely mock us. The wolf shuns the meat of a fellow wolf Whereas we devour each other in broad daylight. Attired to deceive with our polished teeth, Yet woe betide the stranger when he approaches us
Imām Alī ibn Mūsā al-Rezā (a.s.)
Uyoun Akhbar al-Reza (AS), v. 2, p. 177, no. 5; Mizan ul Hikmah, page No. 942
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): السَّفَرُ قِطعَةٌ مِنَ العَذابِ ، وإذا قَضَى أحَدُكُم سَفَرَهُ فَليُسرِعِ الإيابَ إلى أهلِهِ.
Travel is a type of chastisement, so when one's travel comes to an end one must hurry back home to one's family
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 76, p. 222, no. 7; Mizan ul Hikmah, page No.
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): سَلْ عَنِ الرَّفيقِ قَبلَ الطَّريقِ ، وعنِ الجارِ قَبلَ الدّارِ.
Concern yourself with your companion [on the journey] over the way itself, and with your neighbour [upon your return] before your house
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Nahj al-Balagha, Letter 31; Mizan ul Hikmah, page No. 948
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): سَيِّدُ القَومِ خادِمُهُم في السَّفَرِ .
During a journey, the chief of the people should be their servant
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Makarim al- Akhlaq, v. 1, p. 536, no. 1866; Mizan ul Hikmah, page No. 949
رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إذا خَرَجَ أحَدُكُم إلى سَفَرٍ ثُمّ قَدِمَ على أهلِهِ فَلْيُهدِهِم ولْيُطرِفهُم ولو حِجارةً !
When you go away on a journey, upon your return to your family you should bring them back a gift or a novelty, even if it be a mere stone!
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Bihar al-Anwar, v. 76, p. 283, no. 2; Mizan ul Hikmah, page No. 949
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا تَصحَبَنَّ في سَفَرٍ مَن لا يَرى لكَ الفَضلَ علَيهِ كما تَرى لَهُ الفَضلَ علَيكَ.
Do not accompany on a journey someone who does not consider you worthier than himself, nor someone who you do not consider worthier than yourself
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, p. 267, no. 8; Mizan ul Hikmah, page No. 949
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): اِفتَتِحْ سَفَرَكَ بالصَّدقَةِ واخرُجْ إذا بَدا لكَ؛ فإنَّكَ تَشتَرِي سلامَةَ سَفَرِكَ.
Commence your journey with the giving of charity, and leave when the time seems right, for verily you buy the safety of your journey [with charity].
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 100, p. 103, no. 5; Mizan ul Hikmah, page No. 949
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): قالَ لقمانُ لابنِهِ: إذا سافَرتَ مَع قَومٍ فَأكثِرِ استِشارَتَهُم في أمرِكَ وأمرِهِم ، وأكثِرِ التَّبَسُّمَ في وُجوهِهِم ، وكُن كَريما على زادِكَ بَينَهُم ، وإذا دَعَوكَ فَأجِبهُم ، وإذا استَعانُوكَ فَأعِنهُم ، واغلِبهُم بثَلاثٍ: طُولِ الصَّمتِ ، وكَثرَةِ الصَّلاةِ ، وسَخاءِ النَّفسِ بما مَعكَ مِن دابَّةٍ أو مالٍ أو زادٍ.
Luqman (a.s.) said to his son When you travel in the company of people, consult with them frequently about each of your affairs, make them smile often, and be generous in sharing your provisions with them. When they call you, answer them, and when they ask for your help, assist them. Try to outdo them in three things: long periods of silence, an abundance of prayer, and open-handedness with them with whatever you possess of riding animal, wealth or food
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 76, p. 271, no. 28; Mizan ul Hikmah, page No. 949
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): أمّا مُرُوَّةُ السَّفَرِ فَبَذلُ الزادِ ، والمِزاحُ في غَيرِ ما يُسخِطُ اللّه‏َ ، وقِلّةُ الخِلافِ على مَن تَصحَبُهُ، وتَركُ الرِّوايَةِ علَيهِم إذا أنتَ فارَقتَهُم .
The ideal courteousness during a journey entails sharing one's provisions freely, joking light-heartedly in matters that do not displease Allah, hardly ever disputing with your travelling companions, and never telling tales about them once you have parted company from them.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Amali al-Mufid, p. 44, no. 3; Mizan ul Hikmah, page No. 950
الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا يَخرُجِ الرَّجُلُ في سَفَرٍ يَخافُ فيهِ على دِينِهِ وصَلاتِهِ .
A man must never go on a journey in which he has cause to fear for his faith or his prayer
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Bihar al-Anwar, v. 76, p. 283, no. 2; Mizan ul Hikmah, page No. 950
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لَمّا سَألَهُ محمّدُ بنُ مسلمٍ عنِ الرَّجُلِ يُجنِبُ في السَّفَرِ ، فلا يَجِدُ إلّا الثَّلجَ أو ماءً جامداً ـ: هُو بِمَنزِلَةِ الضَّرُورةِ ، ولا أرى أن يَعُودَ إلى هذِهِ الأرضِ التي تُوبِقُ دِينَهُ .
Imām Ja'far ibn Muhammad al-Sādiq (a.s.), was asked by Muhammad b. Muslim about the situation of a man who becomes ritually impure (mujnib) during his journey, and has nothing but snow or ice at his disposal [and therefore cannot perform the obligatory bath to purify himself]. ImÁm (AS) replied, 'This is a situation of primary necessity, and I do not think that he should ever return to such a place where his religion is at stake
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Bihar al-Anwar, v. 76, p. 222, no. 9; Mizan ul Hikmah, page No. 950
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لَمّا دَخَلَ علَيهِ عمرُو بنُ حُرَيثٍ وهُو في مَنزِلِ أخيهِ عبدِ اللّه‏ِ بنِ محمّدٍ فقالَ لَهُ: جُعِلتُ فِداكَ ، ما حَوَّلَكَ إلى هذا المَنزِلِ؟ ـ: طَلَبُ النُّزهَةِ.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.), was once at his brother `Aabdullah b. Muhammad's house when `Aamr b. Hurayth entered and asked him, 'What has brought you to this place?' to which he replied, 'Seeking recreation.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Mahasin, v. 2, p. 461, no. 2595; Mizan ul Hikmah, page No. 950
الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): لَقَد خَرَجنا إلى نُزهَةٍ لَنا ونَسِيَ بعض الغِلمانُ المِلحَ فَذَبَحُوا لَنا شاةً مِن أسمن ما يكونُ فمَا انتَفَعنا بِشَيءٍ حتّى انصَرَفنا
We had gone out for a picnic when one of the servants forgot to bring the salt. Even though they had slaughtered the plumpest sheep there was for us, it was of no use to us until we left
Imām Alī ibn Mūsā al-Rezā (a.s.)
al-Kafi, v. 6, p. 326, no. 7; Mizan ul Hikmah, page No. 951
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لا تَقطَعُوا الثِّمارَ فَيَبعَثُ اللّه‏ُ عَليكُمُ العَذابَ صَبّاً.
Do not cut down fruit trees for Allah will pour down punishment unto you
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, v. 5, p. 264, no. 9; Mizan ul Hikmah, page No. 952
الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَكروهٌ قَطعُ النَّخلِ .
Imām Ja'far ibn Muhammad al-Sādiq (a.s.), was once asked about cutting down trees, to which he replied, 'There is no objection to it.’ `Aammar b. Musa narrates that he asked him further, 'What about the lotus tree?' to which he again replied, 'There is no objection to it. What is objectionable is cutting down lotus trees that grow in the desert, for there are so few of them there. Here, however, it is not a problem
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
al-Kafi, no. 8; Mizan ul Hikmah, page No. 952
“Allah builds a house in Paradise for one who recites Laa ilaaha illallaah a hundred times before going to bed. And the sins of one who recites Astaghfirullah a hundred times before going to bed are destroyed in the same way as dry leaves fall off from a tree.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 29
“Whenever people of the earth commit sins or get involved in wrong deeds, the Almighty Allah intends to send down His chastisement on the people of the world. However when He sees elderly people praying and young children learning Quran, He feels pity on them and does not send down His chastisement.”
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sawab al-A`amal, Page 56
“One who hears the Muezzin say: Ash-hadu allaa ilaaha illallaahu wa ash-hadu anna muh’ammadar rasoolullaah and testifies it for the sake of seeking reward from Allah by saying Wa anaa ash-hadu allaa ilaaha illallaahu wa anna muh’ammadar rasoolullaahi aktafee bihimaa a’n kulli man abaa wa jah’ada wa uee’nu bihimaa man aqarra wa shahid Almighty Allah forgives him with the forgiveness equal to those who testify in this way and those who don’t.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 61
It is narrated by Amirul Momineen (a.s.) that the Holy Prophet (s.a.w.s.) said, “The reward of Muezzin between Azaan and Iqamah is equal to getting martyred after being soaked in blood.” Ali (a.s.) said, “O Messenger of Allah! If that is so, everyone will start saying Azaan and Iqamah.” The Holy Prophet (s.a.w.s.) said, “No, a time will come when the responsibility of Azaan and Iqamah will be entrusted only to weak and helpless people. Hence the fire of Hell is made unlawful on their weak flesh.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, Page 61
For a person who recites Azaan and Iqamah angels would stand in rows behind him. Those rows would be so wide that their ends would be unknown. And the person who offers Salaat after saying Iqamah; an angel would pray behind him.”
Infallible Imam (A.S)
Sawab al-A`amal, Page 61
“One who offers Salaat after saying Azaan and Iqamah two rows of angels pray behind him. If a person offers Salaat after saying Iqamah only, one row of angels prays behind him.” The narrator asked, “How wide is that row?” Imam (a.s.) replied, “The shortest is from east to west and the longest from earth to heaven.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 62
“One who recites Qul huwallaahu ah’ad, innaa anzalnaahu fee lailatil qadr and ayatal kursi in a recommended prayer Allah would consider his deed best except for that person who has performed it more than him.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 63
It is narrated by Imam Ja’far Sadiq (a.s.) from his predecessors from Abu Zar (r.a.) that the Holy Prophet (s.a.w.s.) said, “The longer the Qunoot of a person in this world, the longer would be his peace in Mauqif (stages) on the Day of Judgment.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 63
Saeed bin Janah says that he was present at the house of Imam Muhammad Baqir (a.s.) in Medina. Without a question from anyone, Imam said, “For one who completes his Ruku, fear won’t enter his grave.”
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Sawab al-A`amal, Page 63
Imam Ja’far Sadiq (a.s.) narrates from his predecessors that the Holy Prophet (s.a.w.s.) said, “One who prostrates once, one of his sins is forgiven and a position would be raised for him.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Sawab al-A`amal, Page 64
Imam Ja'far Sadiq (a.s.) narrates from his predecessors that Amirul Momineen (a.s.) said, one of you performs the Sajdah you must place the palms of your hands on the ground, perhaps by that you will be exempted from the chains on the Day of Qiyamat.”
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sawab al-A`amal, Page 64
“One who performs a prolonged Sajdah without anyone seeing him Shaitaan exclaims, ‘Alas! He obeyed while I disobeyed. They prostrated and I refused.’”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 64
“The state of a slave nearest to his Lord is the state of prostration.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 64
“One who recites: Allaahumma s’alli a’laa muh’ammadinw wa aali muh’ammad in his Ruku, his Sajdah and his Qiyam, Allah writes for him a reward like that of Ruku, Sajdah or Qiyam.”
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Sawab al-A`amal, Page 64
“One who prostrates for thanking for the bounties apart from Salaat, Allah writes for him ten rewards, erases ten of his sins and increase his position by ten levels in Paradise
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 65
Imam Ja’far Sadiq (a.s.) narrates that the Holy Prophet (s.a.w.s.) said, “Whenever the time of Salaat starts, an angel calls out to the people, ‘O people, stand up! Extinguish the fire, which you have lighted on your backs with the help of Salaat.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 65
“O Abdullah, when you offer an obligatory prayer, offer it on time. Else it is possible that you might lose the opportunity to do so. Focus your eyes on the place of your prostrations while offering Salaat. You pray carefully as if there is someone around you. Know that He is seeing you and you are not able to see Him.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 65
“There are three benefits of Salaat – whenever a person stands for Salaat, good deeds descend on him from all the corners of the heaven, angels surround that person from the place under his feet till the heaven and an angel calls out, ‘O worshipper! If you had known to Whom you are supplicating you would have never missed it.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 65
The narrator says that he asked Imam Ja’far Sadiq (a.s.), “What is the best time to offer Morning Prayer?” Imam (a.s.) replied, “It is from the start of dawn; for Allah says, Inna qur-aanal fajri kaana mash-hoodaa. It means the angels of morning and evening hear the Fajr prayer. One who prays this Salaat at the start of dawn its reward would be noted down twice – once by the angels of night and once by the angels of the day.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 65/66
“The excellence of prime time over the last moments for a believer is more than his children and his wealth.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 66
“The excellence of prime time over the last moments is like the excellence of Hereafter over this world.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 66
“If an obligatory prayer is offered in prime time fulfilling all the conditions a sweet smell would come out from it just like the sweet smell that comes out when a branch of tree is broken. Hence it is obligatory on you to offer Salaat at its prime time.”
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Sawab al-A`amal, Page 66
Amirul Momineen (a.s.) narrates that the Holy Prophet (s.a.w.s.) said, “The best among you are those who offer Qasr prayer and do not observe fast during travel.”
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Sawab al-A`amal, Page 66
Imam Ja’far Sadiq (a.s.) narrates that his father said, “If a traveler among you offers Friday Prayer for the sake of devotion and love of Almighty, Allah grants him reward equal to one hundred non-travelers’ Friday Salaat.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 67
“The excellence of congregational prayers is twenty three times that of prayer offered alone and this one congregational prayer is equal to twenty five prayers.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 67
Imam Ja’far Sadiq (a.s.) narrates from his predecessors that the Holy Prophet (s.a.w.s.) said, “For one who offers Salaat in congregation with faith and for seeking divine rewards, a new record of his deeds would be created (blotting out all sins he has committed before).”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 67
The narrator heard Imam Ja’far Sadiq (a.s.) say, “One who gets a Friday, should not get involved in anything except worship because people are forgiven and mercy is showered on this day.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 67
“After you pray the Asr prayers on Friday recite as follows: Allaahumma s’alli a’laa muh’ammadinw wa aali muh’ammadin alaa aus’iyaa-il mursaleena bi-afz”ali s’alawaatika wa baarik wa baarika a’laihim bi-afz”ali barakaatika was salaamu a’laihim wa a’laa arwaah’ihim wa ajsaamidihim wa rah’matullaahi wa barakaatuh. For one who recites this after Asr, Allah writes for him a hundred thousand rewards, wipes out a hundred thousand sins. Fulfills a hundred thousand wishes of him and increases his position by a hundred thousand levels.”
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Sawab al-A`amal, Page 68
“One who recites after the conclusion of Friday Prayer, Surah Hamd once, Surah Tauheed, Surah Qul a-oo’dhu birabbil falaq and Surah Qul a-oo’dhu birabbinnaas seven times and Ayatal Kursi, Ayat-e-Sakhr and the last verse of Surah Baraat once it would be a compensation of his sins from that Friday to next.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Sawab al-A`amal, Page 68
Imam Muhammad Baqir (a.s.) narrates that the Holy Prophet (s.a.w.s.) said, “One who recites after the conclusion of Friday Prayer, Surah Hamd once, Surah Qul a-oo’dhubirabbil falaq seven times, then Surah Hamd once and Surah Qul huwallaahu ah’ad seven times, then Surah Hamd once and Surah Qul a-oo’dhubirabbin Naas, no calamity would befall him and he won’t be involved in any mischief. Further if he says: Allaahummaj a’lnee min ahlil jannatillatee h’ashwuhaa barakatunw wa u’mmaaruhal malaa-ikatu ma-a’ nabiyyeenaa muh’ammadinw wa abeenaa ibraaheem Allah would keep him in Daarus Salaam (Paradise) along with Muhammad (s.a.w.s.) and Ibrahim (a.s.).”
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Sawab al-A`amal, Page 68/69
On a certain evening Ali (a.s.) was departing from the mosque. The surroundings were bright due to the moonlight. He saw behind him a group of people walking towards him. He enquired as to who they were? They said: “We are your Shias.” Ali (a.s.) looked at their faces carefully and said. “Why is it that your faces do not exhibit any sign of you being a Shia?”. “Master, what are the signs of a Shia?” “Their faces are pale due to excessive worship and the fear of Allah, their backs are bent due to prolonged prayers, too much fasting causes their abdomen to touch their backbones, their lips become dry be repeating endless invocations, and their hearts are filled with the fear of Allah.”
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Greater Sins Vol 1, Part 2, page 25; Behaarul Anwaar, Al-Irshad
And your Lord has commanded that you shall not serve (any) but Him; and goodness to your parents. If either or both of them reach old age with you, say not to them (so much as) ‘Uff’ nor chide them, and speak to them a generous word. And make yourself submissively gentle to them with compassion, and say: O my Lord! have compassion on them, as they brought me up (when I was) little.
Allāh (s.w.t.)
Greater Sins Vol 1, Part 3, page 69; Surah Bani Israel 17:23-24
“And We have enjoined on man goodness to his parents, and if they contend with you that you should associate (others) with Me, of which you have no knowledge, do not obey them; to Me is your return, so I will inform you of what you did.” (Surah Ankaboot 29:8) Obedience to parents is highly stressed so that they may not be caused even the slightest discomfort by the disobedience of their children. It is totally prohibited by the Quran. Thus if the disobedience of the parents would incur their wrath then it is compulsory for the children to obey them.
Allāh (s.w.t.)
Greater Sins Vol 1, Part 3, page 69; Surah Ankaboot 29:8
Allah has to be feared as if you see Him with your own eyes. Because even if you can’t see Him, He is surely watching you. If you think that He is not watching you, you are a Kafir. However if you know that He is watching you and still commit sins, it means that you have regarded Him as an insignificant viewer.
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 120; Al Kafi
A stroke of Ali (a.s.) on the day of Khandaq (battle of Ahzaab) is superior to the total worship of men and jinns
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 121; Behaarul Anwaar
Ali (a.s.), inspite of his exalted position, is all humility when he addresses his Lord. Not an iota of significance does he attach to his outstanding achievements. They are all a Mercy from his Creator. In himself, he sees only shortcomings, faults and weaknesses for which he weeps and prays till he becomes unconscious. Abu Darda relates that I heard Ali (a.s.) reciting in a disconsolate voice: “O my Lord, there is no doubt that I have spent a good part of my life in Your disobedience.1 Still I do not hope for forgiveness from anyone but You. Nor do I intend to please anyone except You. O my real Master when I think of Your Mercy, the weight of my sins begins to feel light. But when I remember Your severity, the load of the difficulties crush me.”
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Greater Sins Vol 1, part 3, page 121
O Allah the trials have increased and my condition has deteriorated and my good deeds are very few.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Greater Sins Vol 1, part 3, page 121; Dua-e-Kumail
“You cannot imitate me entirely, but you can imitate (to some extent) and follow us.” “Our Shias are only those who follow us.”
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Greater Sins Vol 1, part 3, page 123
Goodness towards the parents is the expiation of various sins. It is related in a report that a man came to the Holy Prophet (s.a.w.s.) and said, “O, Prophet of Allah (s.a.w.s.) there is not a single misdeed, that I have not committed. Is there repentance for me?” The Holy Prophet (s.a.w.s.) told him, “Go and do goodness to your father in order that your sins may be expiated.” When the man left the assembly the Prophet (s.a.w.s.) said, “If his mother had been alive, it would have been more meritorious to do good to her.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 139
In the happiness of parents lies the happiness of Allah and in their dissatisfaction is Allah’s dissatisfaction.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 139; Behaarul Anwaar
A person who is good to his parents will be just a grade below the prophets in Heaven. And the Aaq-e-Waledain will be only a grade higher than the Firons in Hell
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 140; Mustadrakul Wasael
Benevolence to parents is the greatest of the religious obligations.
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Greater Sins Vol 1, part 3, page 140
The Holy Prophet (s.a.w.s.) says that Allah has two Angels one of whom says, “O Allah! Protect those who do good to the parents.” The other Angel prays, “O Allah! Destroy those people by retribution, with whom their parents are angry.” Needless to say, the prayers of the Angels are always accepted by Allah.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 140
There are three kinds of sins which are punished in this world, rather than being given respite till Qiyamat. The first is Aaq-e-Waledain. The second, injustice upon men and third, thanklessness for favour.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 140
Secret charity cools down Divine anger while goodness to parents and benevolence to relatives, prolongs life
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Greater Sins Vol 1, part 3, page 140; Behaarul Anwaar
Benevolence to parents and secret charity, ward off poverty, and both (these deeds) prolong life. Seventy types of death are kept away
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Greater Sins Vol 1, part 3, page 140; Behaarul Anwaar
Those who assure me that they will be benevolent to parents and do good to the relatives, I will give them excess of wealth and a long life and assure them of being close among our group.”
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Greater Sins Vol 1, part 3, page 140; Mustadrakul Wasael
The displeasing of parents causes decrease in sustenance and degradation (also follows).”
Imām ‘Alī an-Naqī (‘Alī al-Hādī ) (a.s.)
Greater Sins Vol 1, part 3, page 141
Those who cause hurt to their parents should derive lessons from the life of this man. See how his wealth and property has been taken away. His affluence and independence has changed to poverty and his health has turned into disease. Whatever position he was to get in Heaven, he has been deprived of due to his sins; in its place the fire of Hell has been prepared for him.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 141; Safinatul Bihar
“When Hazrat Yaqoob (a.s.) went to Egypt to meet his son Hazrat Yusuf (a.s.), he (Yusuf a.s.) did not alight from his horse to pay respect to his father. Hazrat Jibraeel (a.s.) descended, and told Hazrat Yusuf (a.s.) to open his fist. As he did so, a light shot out from his palm and rose towards the sky. Hazrat Yusuf (a.s.) enquired, “What was this light which came out of my hand and shot to the sky?.” Jibraeel (a.s.) replied, “The light of Prophethood has departed from your loins. You did not pay due respect to your father hence none of your descendants will get Prophethood.” It is true that Hazrat Yusuf (a.s.) did not descend from his horse to pay respect to his father. However, this was not due to any feelings of pride and vanity. The Prophets are sinless and could never harbour such emotions. His intentions were merely to maintain his dignity as a King among his subjects.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 141
Those who wish an easy death should do good to the relatives and be kind to parents. When one does this, Allah will make easy the agony of death. In this world he will not face difficulties and poverty
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 142; Safinatun Bihar
Goodness towards the mother is more rewarding. The Holy Prophet (s.a.w.s.) emphasized that benevolence shown to the mother should be three times the magnitude of that shown towards the father. When he was asked as to which of the parents had more rights, he replied, “Was it not your mother who suffered the birth pangs to give birth to you and provided you with your natural diet from her breasts? Indeed the rights of a mother far outweigh those of the father.”
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Greater Sins Vol 1, part 3, page 142; Mustadrakul Wasael
Someone asked the Holy Prophet (s.a.w.s.) about the rights of the father. He (s.a.w.s.) replied, “He should be obeyed always, as long as he lives.” Then he was asked, “What is the right of the mother?”. He answered, “If the service to a mother equals the quantity of the particles of sand in the desert and the drops of rain on earth, it (this service) will not repay for a single day that she kept you in her womb.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 142; Mustadrakul Wasael
It is reported that a young man approached the Holy Prophet (s.a.w.s.) and asked, “O Prophet of Allah (s.a.w.s.), I have a mother who is an invalid. She cannot even move by herself. I carry her on my back and feed her with my hands. I also clean her excreta. Have I fulfilled her rights?” The Holy Prophet (s.a.w.s.) replied, “No. Because you have remained in the womb for a long period during which you derived your nourishment from her body. She was every busy in caring and protecting you at all costs. Inspite of such hardships she always wished a long life for you. But you are waiting for her to die so that you may relieved of the responsibility of taking care of her.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 143
If you are praying a mustahab prayer and your father calls you, do not break your prayer but if your mother calls, break the prayer.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 143
Paradise is at the feet of your mother.”
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 143
Moammar Ibne Khallad asked Imam Reza (a.s.) whether one is allowed to pray for one’s parents if they had not followed the truth and had not been Shia. Imam Reza (a.s.) replied, “If they are dead, pray for them and give Sadaqah on their behalf. If they are alive keep them happy.”
Imām Alī ibn Mūsā al-Rezā (a.s.)
Greater Sins Vol 1, part 3, page 144
Allah the Most High has sent me as the Mercy for the worlds, except to the ‘Aaq’ (of parents).
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 1, part 3, page 144
Jabir Ibne Abdullah (r.a.) reports that someone asked Imam Ja’far as-Sadiq (a.s.), “My parents are against the truth, i.e. they are not the Shia of Ahlul Bayt (a.s.)”. Imam replied: “Be good towards them like you would be towards out Shias.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 1, part 3, page 144; Al Kafi