Tuhaf Al Uqul

TUHAF UL-
UQOUL
THE MASTERPIECES OF THE
MIND
Compiler:
Abu Mohammed Al-Hasan
bin Ali bin Al-Hussein bin
Shu’ba Al-Harrani
Translator:
Badr Shahin
IN THE NAME OF ALLAH
THE COMPASSIONATE THE
MERCIFUL
Ibn Shu’ba, Abu Muhammed Al-Hasan bin Ali bin Al-
Hussein Al-Harrani; four Hijri century
Tuhaf ul-Uqoul an Aal ir-Rasoul/ compiled by Abu
Muhammed Al-Hasan bin Ali bin Al-Hussein bin Shu’ba
Al-Harrani; translated by Badr Shahin.— Qum:
Ansariyan Publications, 2000 = 1379.
810p.
Title in Arabic ‫تحف العقول عن آل الرسول‬
ISBN 964-438- -
1. Maxims of moralities. 2.Narrations of Shias –
fourth century of Hegira. 3-Islamic ethics. A.Ibn
‫تحف العقول عن آل الرسول‬
Shu’ba – compiler B.title.
Name of Book: Tuhaf ul-Uqoul
Compiler: Abu Mohammed Al-Hasan bin Ali bin Al-Hussein
bin Shu’ba Al-Harrani
Translator: Badr Shahin
Publisher: Ansariyan Publications
INTRODUCTION
OF THE
COMPILER
In the Name of Allah, the
Beneficent, the Merciful
All praise is due to Allah Who made the

praising him, although He does not need any
praise, a way of the confession of His
godhood, independence, and divinity. He
also made it a way of obtaining more mercy
and a means for the seekers of His grace. In
the hiddens of the utterance, He enabled
others to attain the true confession of His
benevolent elegance. Praising Him for His
elegance has been one of His elegances.
The confession of His being the Gracious
substitutes all the utterances of His praise,
no matter how big it is.
I declare there is no god but Allah
exclusively without any associate. The origin
of this declaration is the pure sincerity and
its articulation represents a secret truth. He
is the Creator, the Designer, the Modeler,
and to Him belong all the virtuous names.
Nothing is like Him. Everything is a part of
His will, and the thing is unlike its Maker.
I declare that Mohammed is His servant
and messenger. In the eternity, He chose
him among all the nations because He knew
that he would have been completely
different and beyond compare with others.
He selected him to be His representative
whose mission is to give orders and warn
(others against acting disobediently to God)
on behalf of Him. God assigned him in the
world that He created to represent Him since
the sights cannot realize Him, the notions
cannot cognize Him, and the mysteries of
the suppositions in the secrets cannot
describe Him. There is no god but Him. He is
surely the King and the Omnipotence. He
joined the confession of Mohammed’s
prophecy to the confession of His godhood,
and gave him an exclusive rank, as a sign of
honoring, that no one of the creatures would
ever catch him. Mohammed (peace be upon
him and his family), however, surely
deserves so for his unparalleled character
and mannerism. God never treats
exclusively those who may change or those
who have likes. He –God- ordered to bless
him –Mohammed (peace be upon him and
his family)- as an additional honor and as an
introduction to present his progeny. God
bless, honor, dignify, and sanctify him and
his progeny so greatly that it will never
cease or discontinue. After His Prophet, God,
the Blessed the Elevated, has chosen
exclusively some choice ones whom He
elevated out of His elevation, took them
highly to the rank of His elation, and made
them the heralds and the guides to Him.
They have been sinless, virtuous, and
perfect imams whom God has made the
claims against the creatures and chosen as
His heralds. By His permission, they are the
interceders who never precede Him in
speech and according to His commandment
only do they act. They judge according to
His rules, follow His regulations, execute the
doctrinal provisions that He constitutes, and
fulfill the incumbent rituals (that He
imposed) so that he who would perish will
perish by a clear proof and he who would
live will live by a clear proof. The blessings of
God and the noble angels be upon
Mohammed and his virtuous progeny.
As I looked deeply and carefully in the
(verbal) traditions that we have received
from the Prophet, his successor, and their
sons (All peace, mercy, and blessings be
upon them), I could conclude that we have
received only a few of what they had
actually said. It is surely very few if
compared with what they had said but we
could not receive. I could understand that
these traditions contain the worldly and the
religious affairs and join the good of this life
and the life to come. The truth is found only
with them individually, the right is taken
only from them separately, and the veracity
is seen only with them exclusively. Besides, I
noticed that the former Shiite scholars had
compiled their sayings regarding the legal
and the illegal matters in addition to the
obligatory rituals and the recommendable
practices. God will surely record the rewards
of these compilations that sufficed the next
generations from shouldering the burdens of
compilation. I could notice excellent words of
wisdom and curative sermons that are within
the instructions of the Imams (peace be
upon them). These words urge desiring for
what will permanently remain and leaving
what will eventually expire. They also bear
good tidings, threatening, encouragement
on the good traits and manners, warning
against the ill manners, motivation to the
religiosity, and driving to abstinence. I also
found that they (peace be upon them) had
referred to many sentences regarding the
previous aspects through their prolonged
commandments, speeches, sermons, and
advises. The relaters have likewise reported
many short words of unparalleled references
to these meanings and advantageous
significances. I have not received any book
that our Shiite scholars have authored
regarding these meanings so that I might
pursue its way of compilation and with which
I might satisfy myself. Thus, I compiled the
words of such meanings and added to them
their likes and matches from the fascinating
reports and the good indications, seeking
the favor of God, the Worthy of exalted
praise, and asking for His rewards. I applied
these words of wisdom, maxims, and
instructions to myself first. This is because I
hope for obtaining the rewards and I fear the
penalty. Likewise, these words and maxims
would alert me in the times of inadvertence
and remind me in the times of oblivion. I
also expected that a faithful believer would
look in them –after I would compile them in
this book- and learn lessons from the
maxims that he would understand and
benefit by what he does not understand
exactly. Hence, I will have a share in the
rewards that he will get for his applying what
he has learnt, since these words and
maxims contain the principals as well as the
secondary pillars of the religion in addition
to the chapters and the general affairs of the
right. They also comprise the general ethics
of the Sunna, the words of wisdom and
deeds of the Imams (peace be upon them),
the admirable advantages, and the excellent
reports. I arranged the book according to the
succession of the Imams (peace be upon
them) before I moved to mention four
commandments that conform to the book. I
neglected the series of relations for
simplification and brief. However, most of
the reports have been received directly
because they are words of ethics and
wisdom that they themselves witness their
veracity. I did not compile this work for the
dissidents and those who deny (the divine
ranks of the Imams, peace be upon them),
but I compile it for the use of the believers,
who succumb to the Imams (peace be upon
them), confess of their (supreme) standings,
accede to their sayings, and refer to them in
questions. These meanings are too many to
be counted and too wide to be banned.
What we have previously mentioned is
completely persuasive for those who have a
heart or listen carefully. It is also sufficient
for those who have minds.
O followers of the Imams, Look deeply in
what your Imams (peace be upon them) said
and what they recommended and advised.
Look at these matters in the eyes of your
hearts, listen to them in opened ears, and
understand them with what God has given
to you and made the claims against you:
your sound minds and accurate
comprehensions. Do not be like your
opponents who hear the binding evidences
and the eloquent proofs, but they look at
them negligently, and like their eloquence
only. They do not benefit by the admonition.
Furthermore, they neither desire for that
which God drives to nor do they stop
committing the matters against which they
are warned. They are condemned by clear
evidence and, therefore, their grief will be
endless.
O believers, Cling firmly to what has come
to you from those whose obedience is
obligatory upon you (namely the Imams,
peace be upon them). Listen to and comply
with the maxims and words that the trusty
narrators have related to the master Imams
(peace be upon them). Beware of being
negligent and confess of your imperfection.
O believers, Work hard for seeking the
knowledge of that which you ignore and
apply that which you know to your conducts
so that your words will always agree to your
deeds. The salvation and the good life are
obtained only by means of the instructions
of the Imams (peace be upon them) through
whom God has constituted the claim,
showed the very (right) path, and blocked
any excuse. They ordered to take all of the
courses that take to God, recommended to
adhere to all of the reasons that lead to His
contentment, and referred to all of the ways
that carry to Paradise. They defined these
ways and reasons publicly and secretly and
showed them openly and suggestively. They
warned against any trend that leads to acts
of disobedience to God, approximates to His
wrath, and nears to His punishment. They
showed these trends and warned people
against them so that people will not have a
justifiable excuse before God. The very
happy is he whom God leads to follow,
pursue, and accede to their sayings. The
very unhappy is he who opposes them,
pursues another course, and leaves them
intentionally. They -the Imams (peace be
upon him)- are surely the firmest handle and
the bond of God that the Messenger of God
(peace be upon him and his family) ordered
us to cling to them. They are also the ship of
salvation and the authorized persons whom
God ordered us t obey. God says:
O you who believe, Obey God and obey
the Apostle and those in authority from
among you; then if you quarrel about
anything, refer it to God and the Apostle, if
you believe in God and the last day; this is
better and very good in the end.1
They are also the true ones whom God
ordained us to be with. He, the Exalted,
says:
O you who believe, Be careful of (your
duty to) God and be with the true ones.2
Strive, O you believers, in carrying out
whatever they –the Imams (peace be upon
them)- ordered, no matter how small or big
it is, and beware of whatever they warned
against, no matter how small or big it is. He
who clings to the small matters will surely
advance to the big ones. Likewise, he
whoever commits few sins will surely
commit many. It is said, “Beware of the
insignificant sins. They are the wish if you
would not commit any other sin.” It is also
said, “Do not consider the insignificance of
the sin. You should consider the One Whom
you disobey. He is surely God, the Exalted
the Great.” When God knows His servant’s
pure intention of obedience to Him and the
1
The Holy Quran, Sura of An-Nisa’ (4) Verse (59)
2
The Holy Quran, Sura of At-Tawba (9) Verse (119)
seeking of His satisfaction and the
avoidance of His wrath, He will surely grant
him success, aid him, and open his heart
increasingly. Deeds are subject to the
intentions. May God lead you and us to the
best of deeds and the best wording, and
help us in the affairs of this world and the
life to come, include us with those who
thank when they are endowed, and tolerate
when they are afflicted, and seek
forgiveness when they make a mistake. May
Allah make our faith, profession of His
oneness, and pursuance of the Imams
(peace be upon them) be fixed, not shaky, in
our hearts. He is surely All-benevolent and
All-generous.
MAXIMS OF
THE PROPHET
The following are the long maxims
and words of wisdom that are related
to the Prophet Mohammed (peace be
upon him and his family).
Long Maxims of the Prophet
The Prophet’s Commandment for

Imam Ali
O Ali, to avoid pleasing anyone and discontenting

God, thanking anyone for a favor that God has given
to you, and reproaching anyone for something that
God has not given to you—these are parts of the
conviction. The sustenance cannot be obtained
through (any sort of) niggardliness and will not be
ceased when someone hates it. Out of His wisdom
and grace, God has made relief and delight lie in
conviction and satisfaction, and made care and grief
lie in suspect and malice.
O Ali, no poverty is harsher than ignorance, no
fortune better than the intellect, no loneliness
drearier than pride, no victory like counseling, no
intellect like moderation, no lineage like good
manners, and no worship like pondering (over
things).
O Ali, untruth is the epidemic of talking, oblivion is
the epidemic of knowledge, laziness is the epidemic of
worship, to remind reproachfully (of your favors) is
the epidemic of leniency, despot is the epidemic of
courage, showing off is the epidemic of
handsomeness, and pride is the epidemic of
(belonging to good) ancestry.
O Ali, keep up saying the truth and your mouth
should never utter any single lie. Never approach any
treason. Fear God as if you see Him before you.
Sacrifice your property and soul for the sake of your
religion. Ride the good manners and avoid the ill
manners.
O Ali, the most favorable deeds to God are three:
the best worshipper is he who fulfills the obligatory
duties of God properly. The most pious of people is he
who abstains from the forbidden matters. The
wealthiest of people is he who satisfies himself with
that which God has given to him.
O Ali, three characters are the high moral
standards: they are to regard him who ruptured his
relations with you, give him who deprived you (of his
bestowals), and pardon him who wronged you.
O Ali, three matters save you: (They are) to control
your tongue (stop saying obscene language or stop
reviling at people), to weep for your sins, and to
contend with your home.
O Ali, three characters are the masters of deeds:
they are to treat people fairly, justify your friends,
and to praise God under any condition.
O Ali, three categories (of people) are the guests of
God: they are a man who visits his faithful brother for
God’s sake. This man is certainly God’s guest, and it
is incumbent upon God to honor His guests and
satisfy their needs. The second is a man who offers a
prayer and immediately offers another. He is surely
God’s guest and it is incumbent upon God to honor
His guest. The hajji and the performer of umrah are
the delegations to God, and it is incumbent upon God
to honor His delegations.
O Ali, three matters are rewarded in this world and
the world to come: the hajj eradicates poverty, the
almsgiving eradicates catastrophes, and regard of the
relatives increases the age.
O Ali, the deeds of those who do not enjoy the
following three characters are nil: piety that impedes
against committing acts of disobedience to God the
Glorified the Majestic, knowledge that protects
against the ignorance of the foolish ones, and an
intellect that helps in associating with people
courteously.
O Ali, three men will be stood under the shade of
the (Divine) Throne on the Day of Resurrection: they
are a man who likes for his friend whatever he likes
for himself, a man who stops doing any thing before
he realizes whether it pleases or displeases God, and
a man who does not find fault with his friends before
he himself gets rid of that fault. A man will find a new
fault with himself whenever he gets rid of one. It is
quite sufficient for a man to engage with himself.
O Ali, three matters are within the doors to charity:
they are generosity, good wording, and steadfastness
against harm.
O Ali, it is written in the Torah that four matters
always accompany other four ones. He who begins
his day with acquisitiveness is beginning his day with
discontentment to God. He who complains about
misfortune is complaining his Lord. Two thirds of the
religion of him who declines before a rich man are
gone. The people of this umma who will be in Hell are
surely those who deride and disregard the Verses (or
signs) of God.
Four matters always accompany other four ones.
He who holds a position of leadership will surely act
arbitrarily. He who does not seek others’ advice will
surely regret. As you subjugate, you will surely be
subjugated. Poverty is the grand death.
The Prophet (peace be upon him and his
family) was asked whether the intended
poverty is the financial neediness. He
answered:
No, it is the poverty of the religion.
O Ali, except three, every eye will be weeping on the
Day of Resurrection. These three are an eye that
spent a night sleeplessly for God’s sake, an eye that is
lowered before what God has prohibited to gaze, and
an eye that shed tears due to fearing God.
O Ali, blessed be the face (of an individual) that God
notices (him) weeping for a sin, which no one has
seen except Him.
O Ali, three matters are destructive and three
others are rescuing. The three destructive matters are
the pursued passion, the obeyed niggardliness, and
the self-conceit. The three rescuing matters are to
treat (others) fairly in both situations of satisfaction
and displeasure, to be moderate in both situations of
richness and poverty, and to fear God secretly and
openly. Fear God as if you see Him. If you do not see
Him, He can surely see you.
O Ali, untruth may be acceptable only in three
situations; in the stratagem of wars, promising the
wife, and for reconciliation between people.
O Ali, truth is discommended in three situations; in
states of talebearing, informing the husband of what
he does not like to hear about his wife, and telling the
falsity of a speech of goodness.
O Ali, four matters go uselessly: to eat after
(attaining) satiety, to light a lamp in the moonlit, to
seed in the briny land, and to do favors to the
undeserved.
O Ali, four matters are the quickest in punishment:
to recompense the favor with mistreatment, to
trespass him who does not show hostility, to break
the faith of the party who keeps up his faith, and to
rupturing the relations with the relatives who regard
you properly.
O Ali, those who keep these four characters enjoy
perfect Islam. These characters are telling truth only,
showing gratitude, prudence, and good mannerism.
O Ali, the present richness is surely the fewness of
asking from people. To ask from people frequently is
surely humility. It is also the present poverty.
Another Brief Commandment of the
Prophet for Imam Ali
O Ali, a faithful believer must enjoy three

characteristics: they are fasting, offering prayers, and
almsgiving. Likewise, the false believer enjoys three
characteristics: he flatters slavishly when he
witnesses (a situation), backbites, and rejoices over
the others’ misfortunes.
The unjust people must enjoy three characteristics:
they dominate him who is less powerful than they are
by means of their powers, they dominate him who is
more powerful than they are by means of acts of
disobedience (to God), and they support the
oppressors.
The showy has three characteristics: he activates
among people, he becomes lazy when he is alone, and
he desires to be praised in all states.
The hypocrite has three characteristics: he lies in
speech, breaches his trusts, and breaks his promise.
The indolent has three characteristics: he slackens
until he neglects, neglects until he wastes, and
wastes until he commits a sin.
The intelligent ones should always be active except
in three situations; in seeking the worldly earnings,
stepping for a reward, and gaining a legal pleasure.
O Ali, no poverty is harsher than ignorance, no
fortune is more useful than the mind, no loneliness is
gloomier than self-esteem, no activity like
moderation, no piety like abstinence, and no ancestry
like good mannerism.
Untruth is the epidemic of speech, oblivion is the
epidemic of knowledge, reminding (others of your
favors) reproachfully is the epidemic of leniency.
O Ali, whenever your sight falls on the new moon,
you should say ‘Allahu Akbar’1 three times, and say:
‘All praise be to God Who created you and me and
made you on various stages and made you a sign for
all peoples.’2
O Ali, whenever you look in a mirror, you should
say ‘Allahu Akbar’ three times, and say: O Allah,
Better my morals in the same way You bettered my
creation.3
O Ali, whenever you a matter frightens you, you
should say: O Allah, (I implore to You) by the right of
Mohammed and Mohammed’s family, relieve my fear.4
1
‘Allahu Akbar’ means Allah is the most greatest.
2
The original text of this statement is as follows:
‫الحمد ل الذي خلقني وخلقك وقدرك منازل وجعلك آية للعالمين‬.
“Alhamdu lillahil lathi khalaqani wa klalaqak(a) wa
qaddaraka menaazila wa ja’alaka aayatan lil’aalameen”
3
‫اللهم كما حسنت خَلقي فحسّن خُلقي‬.
“allaahumma kema hassanta khalqee fahassin khuluqi.”
4
‫اللهم بحق محمد وآل محمد إل فرجت عني‬.
“allaahumma bihaqqi muhammadin wa aali
muhammad(in) illa farrajte anni.”
Ali (peace be upon him) said: I asked, “O
God’s messenger, what are the words that
are intended in God’s saying: Then Adam
received (some) words from his Lord?1 The
Prophet (peace be upon him and his family)
answered:
O Ali, God brought down Adam (from Paradise) in
India, Eve in Jeddah2, the snake in Isfahan3, and the
Shaitan in Maysan.4 In Paradise, nothing was better
than the snake, which had four legs like a camel, and
the peacock. The Shaitan entered in the interior of
the snake and could deceive Adam. Hence, God got
angry at the snake. He amputated its legs and said: “I
will make the dust as your earnings and will make
you walk on your belly. I will not compassionate
anyone who treats you kindly.” He also got angry at
the peacock because it showed the Shaitan the tree.
Hence, He took its sound and two legs. For one
hundred years, Adam stayed -in India- unable to
raise the head to the heavens. He used to put the
hands on the head weeping for his guilt. Then, God
sent Gabriel the angel to tell him that the Exalted
Lord sends His greetings to him and say: “O Adam,
have I not created you with My hand? Have I not
blown you from My soul? Have I not made the angels
bow before you? Have I not given My servant, Eve, to
you in marriage? Have I not lodged you in My
Paradise? What for are you weeping, then? You
1
The Holy Quran, Sura of Al-Baqara (2) Verse (37)
2
Jeddah is a seaport on the Red Sea coast of Saudi Arabia, near
Mecca.
3
Isfahan is a city in central Iran.
4
Maysan is a city southern Mesopotamia.
should utter these words and God will surely accept
your repentance. Say: All praise is due to You. There
is no god but You. I had done wrong and wronged
myself. Accept my repentance. You are surely the Oft-
returning, the Merciful.” (These were the words that
Adam received from his Lord Who accepted his
repentance.)
O Ali, if you feel a snake in your luggage, you
should allow it three times. In the fourth, you should
kill it, because it, in this case, is atheist.
O Ali, you should kill any snake that you see in
your way. I have taken a pledge on the jinn that they
should never be in the appearance of a snake.
O Ali, four characters are signs of unhappiness:
they are solidity of the eye, hardheartedness, long
hope, and fondness of the worldly pleasures.
O Ali, whenever someone praises you face to face,
you should say: “O Allah, make me better than what
he thinks of me, forgive my sins that he does not
know, and do not blame me for what he has said.”1
O Ali, whenever you copulate with your wife, you
should say: “In the Name of Allah. O Allah, take the
Shaitan away from us and from what you will grant.”2
If it is ordained that you will be given a baby, the
Shaitan will never hurt it (if you say these words).
1
‫اللهم اجعلني خيرًا مما يظنون واغفر لي ما ل يعلمون ول تؤاخذني بما يقولون‬.
“allaahumma (i)j’alnee khairan mimma yazhunnoun(a)
wa (i)ghfir lee ma la ya’lamoun(a) wala tu’aakhithnee
bima yaqouloun.”
2
‫بسم ال اللهم جنبنا الشيطان وجنب الشيطان ما رزقتني‬.
O Ali, begin (your meals) with the salt and end with
it. Salt is surely the cure of seventy diseases the least
of which is psychosis and leprosy.
O Ali, use the olive oil. The Shaitan will not
approach those who use the olive oil for forty nights.
O Ali, do not copulate on the night before the
fifteenth of every –lunar- month and the night before
the first of every –lunar- month. Have you not noticed
that the insane are often affected on these two
nights?
O Ali, if you have a baby, you should recite azan, in
his right ear and recite iqama1 in the left. Thus, the
Shaitan will never affect him.
O Ali, may I inform you of the evilest people?
Ali (peace be upon him): I said, “Yes, you
may, God’s Messenger.” He (peace be upon
him and his family) said:
They are those who never forgive and never
overlook. May I inform of those who are worse than
those people are?
Ali (peace be upon him): I said, “Yes, you
may, God’s Messenger.” He (peace be upon
They are those whose evil is not secured and good
is not expected from them.
“bismillah, allaahumma jannibna (ash)shaitan(a) wa

jannib (ish)shaitana ma razaqtanee.”
1
See Islamic Terms
Another Commandment of the
Prophet to Imam Ali
O Ali, do not go to the bathroom naked. Damn are

those who go to the bathroom naked and those who
look at them.
O Ali, do not wear a ring in the forefinger or the
middle finger. People of Lot the prophet (peace be
upon him)1 used to wear their rings in those two
fingers. You should never disrobe the pinkie (A ring
should always be in your pinkie).
O Ali, God surely likes the servant who says, “O
Lord, forgive me. Except You, no one forgives the
sins.”2 In this case, the Lord says: “O My angels, My
servant has known that except Me, no one forgives
the sins. Be the witnesses, I have forgiven him.”
O Ali, beware of telling untruths, for it blackens the
face then the teller of lies will be recorded with God
as liar. Honesty whitens the face and the honest will
be recorded with God as truthful. You should know
that honesty is blessed and lie is ill-omened.
1
People of Sodom (a town in ancient Palestine, probably south of
the Dead Sea, destroyed by fire from heaven, for the wickedness of its
inhabitants) in the time of Lot the prophet (peace be upon him).
2
‫ربّ اغفر لي فإنه ل يغفر الذنوب إل أنت‬.
“rabbi (i)ghfir lee fa’innahu la yaghfiru (ath)thunouba illa
ant.”
O Ali, beware of backbiting and talebearing.
Backbiting breaks the –ritual- fasting and talebearing
causes the burial punishment.
O Ali, do not swear by God whether you say the
truth or not except in cases of emergency. Do not
make God the subject of your oath, for God will never
keep or compassionate him who swears by His Name
falsely.
O Ali, do not care for tomorrow’s livelihood. Every
tomorrow comes with its livelihood.
O Ali, beware of disputation, for begins with
ignorance and ends with regret.
O Ali, persist in using the toothbrush, for it purifies
the mouth, satisfies the Lord, and betters the sight.
Cleaning the teeth (with a special stick called khilal)
makes the angels approach you, for they dislike the
malodor of those who do not clean their mouths after
eating.
O Ali, do not be angry (under any circumstances). If
you are enraged, you should sit down and think of
the Lord’s power over His servants; yet, He treats
them leniently. If someone says to you, “Fear God,”
you should try to relinquish your rage and cling to
your (feeling of) clemency.
O Ali, whatever you spend for yourself, you will
surely find it saved (for you) with God.
O Ali, show good mannerism to your folks,
neighbors, associates, and friends, so that God will
record the highest grades for you.
O Ali, you should dislike for others whatever you
dislike for yourself and like for them whatever you
like for yourself. This will make you a just arbitrator
and a fair judge. Furthermore, the inhabitants of the
heavens will favor you and the inhabitants of the
earth will love you. You should keep my
commandments, inshallah1.
1
See Islamic Terms.
Maxims and Words of Wisdom of
the Prophet
The following is only a part of a long

narrative and many questions that a monk,
named Shimon bin Lawi bin Yahuda, had
asked the Prophet (peace be upon him and
his family) who answered all the question in
spite of their too numerous number. On that
account, the monk believed and gave full
credit to the Prophet (peace be upon him
and his family). We, here, refer to some of
these questions.
The monk asked: Tell me about the
intellect. What and how is it, and what
originates and what does not originate form
it? Describe all of its parts in detail.
family) said:
The intellect is a barrier against ignorance. The
soul is the like of the most malicious animal. It will
surely be confused if it is not controlled. The intellect
is a barrier against ignorance. When God created the
intellect, He said to him: “Approach (by Me).” The
intellect approached. God said: “Go away.” The
intellect went away. Then, God the Blessed the
Elevated said: “By My glory and loftiness I swear, I
have never created anything that is greater and more
obedient than you are. By you, I will begin and
repeat. The reward will be for you and the
punishment will fall on you.”
Clemency was ramified from the intellect.
Knowledge was ramified from clemency. Reason was
ramified from knowledge. Chastity was ramified from
reason. Self-respect was ramified from chastity.
Pudency was ramified from self-respect. Sedateness
was ramified from pudency. Persistence in goodwill
was ramified from sedateness. Antipathy for evil was
ramified from persistence in goodwill. Listening to the
advice was ramified from the antipathy for evil. These
were ten categories of good. Each of them has ten
types.
The branches of clemency that the intellect
originates are taking in the favor, associating with the
pious ones, rising from humility and meanness,
stimulating the good, approaching to the noble ranks,
pardon, respite, good turn, and silence.
The branches of knowledge are richness despite
poverty, generosity despite niggardliness, dignity
despite weakness, safety despite illness, closeness
despite distance, shyness despite boasting, elevation
despite humility, honor despite lowliness, wisdom,
and high rank. These are the branches of knowledge
that the intellect originates. Blessed are those who
possess minds and knowledge.
The branches of reason are straightness, guidance,
piety, God-fearing, obtainment, temperance,
economy, generosity, and acquaintance with God’s
religion. The intelligent gain these things through
reason. Blessed are those who adhere to reason
through their courses.
The branches of chastity are contentment, modesty,
abundance, rest, consideration, reverence,
remembrance, pondering, generosity, and liberality.
The intelligent obtain these matters due to chastity,
as they are satisfied with God and the fates.
The branches of self-respect are righteousness,
modesty, piety, turning to God, understanding, good
manners, charity, friendliness, virtue, and courtesy.
The intelligent obtain these matters due to self-
respect. Blessed are those whose Master (God) endow
them with self-respect.
The branches of pudency are leniency, kindness,
regarding God secretly and openly, safety, avoiding
the evil, happy mien, clemency, victory, and the good
reputation. The intelligent obtain these matters due
to shyness. Blessed are those who accept God’s
advice and fear His scandal.
The branches of sedateness are gentleness,
firmness, the fulfillment of the trusts, leaving
treachery, true-telling, chasteness, gaining legal
fortunes, readying for the enemy, forbidding the evil,
and avoiding foolishness. The intelligent gain these
matters due to sedateness. Blessed are the serious
who do not show any levity or ignorance and who
pardon and forgive.
The branches of persistence in goodwill are
avoiding the adultery, going away from recklessness,
refraining from ill matters, conviction, the love of
salvation, obeying the Beneficent, glorifying the proof,
evading the Shaitan, responding to the justice, and
saying the right. The intelligent gain these matters
through the persistence in goodwill. Blessed are those
who permanently mention the coming and the
resurrection and learn from the demise.
The branches of antipathy for evil are gravity,
patience, victory, straightness on the course,
persistence in reason, believing in God, keeping the
sacred matters, sincerity, leaving the unconcerned,
and keeping the useful affairs. The intelligent gain
these matters through the antipathy for evil. Blessed
are those who constitute God’s right and cling to the
handles of His path.
The branches of listening to the advice are the
increasing of the reason, perfection of the mind, good
results, salvation from meanness, consent, cordiality,
ease, fairness, advancement in the affairs, and the
ability of obeying God. Blessed are those who save
themselves from the traps of fancies. These were the
branches of the intellect.
Shimon said: Tell me about the marks of
the ignorant.
family) replied:
The ignorant is that who hurts you when you
accompany him, reviles at you if you leave him, binds
you with his favors if he gives you something and
shows ingratitude if he is given something, betrays if
you tell him a secret, and accuses you (of divulging
his secrets) if he tells you a secret. He becomes
ungrateful, coarse, and rude if he is rich, denies
God’s graces openly if he is poor, exceeds the limits if
he is happy, despairs if he is sad, guffaws if he
laughs, and lows if he weeps. The ignorant reviles at
the pious ones. He neither loves nor regards God. He
is neither ashamed of God nor does he remember
Him. He will praise you excessively if you please him;
otherwise he will cancel the praising and accuse you
of things that you do not have. This is the habit of the
ignorant.
Shimon asked: What about the mark of
Islam?
family) answered:
The marks of Islam are faith, knowledge, and work.
Shimon asked: What are the marks of faith,
knowledge, and work?
family) replied:
The marks of faith are four: they are the declaration
of God’s oneness, believing in Him, believing in His
Books, and believing in His apostles.
The marks of knowledge are four: they are having
knowledge of God, having knowledge of His disciples,
having knowledge of the duties, and keeping on
performing them.
The marks of work are the prayer, the fasting, the
almsgiving, and the sincerity.
Shimon asked: What about the marks of
the honest, the faithful believer, the patient,
the repentant, the thankful, the submissive,
the virtuous, the adviser, the certain, the
sincere, the abstinent, the pious, the God-
fearing, the hurtful, the unjust, the
ostentatious, the hypocrite, the envious, the
spendthrift, the inadvertent, the traitor, the
indolent, the liar, and the dissolute?
family) said:
The marks of the honest are four: they are
truthfulness, believing in God’s promise and threat,
fulfillment of the pledge, and the avoidance of
cheating.
The marks of the (faithful) believer are kindness,
understanding, and shyness.
The marks of the patient are four: they are
steadfastness against misfortunes, determination in
the good deeds, modesty, and clemency.
The marks of the repentant are four: they are
offering advices for God’s sake, abandonment of the
wrong, adherence to the right, and care for charity.
The marks of the thankful are four: they are
showing gratitude for the graces, steadfastness
against misfortunes, satisfaction with acts of God,
and glorifying and praising no one but God.
The marks of the submissive are four: they are
considering God exclusively in hidden and open
situations, opting for the good, pondering over the
Day of Resurrection, and confiding to God (secretly).
The marks of the virtuous are four: they are to
purify the heart and enhance the (good) deeds and
the earnings as well as all the affairs.
The marks of the sincere are four: he judges fairly,
submits to the right, likes for people whatever he
likes for himself, and never oppresses anyone.
The marks of the certain are six: he believes in God
after he has been certain of His existence, bewares of
death after he has been certain of its falling, fears the
scandal after he has been certain of the Day of
Resurrection, longs for Paradise after he has been
certain of its inevitable coming, strives hard for
avoiding Hell after he has been certain of its
existence, and settles an account with himself after
he has been certain of the Final Judgment.
The marks of the sincere are four: his heart is
sound, his organs are sound, he offers goodness
limitlessly, and saves everybody from his evil.
The marks of the abstinent are ten: he abstains
from the prohibited matters, saves everybody from his
evil, performs obligatory duties of his Lord, obeys
properly if he is a slave, manages properly if he is a
master, bears neither zealotry nor malice, treats
kindly those who mistreated him, benefits those who
injured him, pardons those who wronged him, and
behaves modestly for God’s right.
The marks of the pious are ten. He loves, hates,
associates, departs, riles, pleases, acts, urges, and
submits—all for the sake of God. He is always fearful,
scared, pure, faithful, responsive, and careful. He,
finally, is charitable for the sake of God.
The marks of the God-fearing are six: he fears God
and cares for His reprimand; he begins and ends his
day as if he can see God before him; he is not
interested in the worldly pleasures and he cares for
nothing because of his high traits.
The marks of the false believer are four: he intrudes
in matters that do not concern him, disputes those
who are higher than him, seeks what he cannot gain,
and engages himself in matters that do not benefit
him.
The marks of the unjust ones are four: he uses acts
of disobedience (to God) in order to wrong those who
are higher than he is, uses his prevalence in order to
control those who are lower than he is, hates the
right, and extends injustice.1
The marks of the showy are four: he works hard if
someone watches him and becomes lazy when he is
alone; he seeks for others’ praise in every activity he
does and uses denial (of every unanimous matter) to
be distinguished.
The marks of the hypocrites are four: his reality is
corrupted; his tongue (wording) is contrary to his
heart (intention); his saying is contrary to his deed;
his interior is contrary to his appearance. Woe to the
hypocrite who will definitely suffer the fire of Hell.
The marks of the envious are four: they are
backbiting, adulation, and schadenfreude.2
The marks of the spendthrift are four: they take
pride in false matters, consume that which they do
not possess, abstain from doing favors, and deny
whatever does not benefit them.
The marks of the inadvertent are four: they are
blindness, inattentiveness, negligence, and oblivion.
1
In other copies of this book, this statement is recorded
in the following form:
“… and supports the unjust people.”
2
It seems the fourth mark of the envious was deleted or
the word ‘four’ was a wrong dictation of ‘three’. Anyhow,
in his commandments for his son, Luqman says: “The
envious must enjoy three characters: they backbite the
absent, adulate the present, and shows rejoice at others’
misfortunes.”
The marks of the indolent are four: he slackens
until he neglects, neglects until he wastes, wastes
until he feels sick, and feels sick until he commits
sins.
The marks of the liar are four: he neither says a
truth nor trusts others; he sows dissentions between
people and slanders.
The marks of the sinful are four: they are
negligence, nonsense, hostility, and defamation.
The marks of the traitor are four: they are to
commit acts of disobedience to the Beneficent, annoy
the neighbors, hate the matches, and approach the
tyrannical (ones).
Shimon said: Surely, you have cured and
opened my eyes. Please, lead me to courses
through which I may be guided.
family) instructed:
You have enemies who chase and fight you for
seizing your religion. They are human beings and
jinn. The human enemies are those people who will
be insignificant in the world to come and do not
desire for the gifts of God. They only care for finding
faults with people. They neither find faults with
themselves nor care for their evildoings. They will
envy and accuse of showing off if they notice a
virtuous man. They will criticize if they notice a sinful
man.
The jinni enemies are Eblis and his party. If he
comes and tells you that your son has died (so as to
make you lose your self-possession and show
dissatisfaction to God), you should answer: “the alive
are created to die. It is my pleasure that a part of me
will be in Paradise.”
If he comes to you and tell you that your fortune
has been lost, you should say: “Praise be to God Who
gave and took, and saved me from (defraying) the
zakat.”
If he comes to you and says that people are
wronging you while you treat them kindly, you should
say: “On the Day of Resurrection, the claim will be
upon those who wrong others. The charitable ones
will not be interrogated.”
If he comes to you and shows the admiration of
your charity, so as to cause you feel proud of your
good-doing, you should say: “My evildoings are more
numerous than my good-doings.”
If he comes to you to show his admiration of your
prayers, you should say: “My carelessness (toward
the duties of God) covers my prayers.”
If he comes to you and shows his admiration of
your almsgiving, you should say: “I take more than
what I give.”
If he comes to you and tells that many are those
who wronged you, you should say: “I wronged a
bigger number of people.”
If he comes to you and shows his admiration of
your deeds, you should answer: “I have disobeyed in
many situations.”
If he comes to you and orders you to consume wine,
you should answer: “I do not commit sins.”
If he comes to you and asks you to love the
pleasures of this world, you should say: “I do not love
them after the world had deceived many others.”
O Shimon, associate with the pious ones and follow
the prophets—Jacob, Joseph, and David. When God
the Blessed the Elevated created the lower world, it
took pride, cheered, and said, “Nothing will overcome
me.” Thus, God created the earth to be on its back.
Therefore, the lower world submitted. The earth,
then, felt proud, and said, “Nothing will overcome
me.” Hence, God created the mountains and fixed
them on the back of the earth so that it would not
swing. Thus, the earth submitted and settled. The
mountains, then, were proud. They towered and said,
“Nothing will overcome us.” Hence, God created the
iron to cut the mountains. Thus, they submitted.
Then the iron said proudly, “Nothing will overcome
me.” Hence, God created fire to dissolve the iron. The
fire gasped and said proudly, “Nothing will overcome
me.” Therefore, God created water to extinguish the
fire. The water, then, said proudly, “Nothing will
overcome me.” Hence, God created the wind that
moved the waves of water and aroused what is lying
in its depths and stopped it from flowing. The water
submitted, and the wind blew and said proudly,
“Nothing will overcome me.” Hence, God created man
to build what prevents and stops the wind. Thus, the
wind submitted. Man then exceeded the bounds and
said tyrannically, “Nothing is more powerful than I
am.” Hence, God created death, and man submitted.
Then death took pride, but Almighty God said, “Never
take pride at yourself. I will slaughter you between
the two parties; people of Paradise and people of Hell.
I will not revive you forever.” Hence, death feared.
family) then said:
Clemency overcomes anger, mercy overcomes
dissatisfaction, and almsgiving overcomes the sin.
The Commandment of the Prophet
for Me’aath bin Jabal
when he assigned him as the governor of Yemen
O Me’aath, teach them the Book of God and the

high traits. Treat each according to his rank, whether
good or evil. Carry out God’s orders regarding them
and never be negligent in this regard. Do not favor
anyone in the questions regarding (the fair
distribution of) the estates of God. They are not yours
or your concern. Fulfill their trusts disregarding how
big or small they are. Show clemency and pardon on
condition that you will not neglect the right. The
ignorant may say that you have neglected the right of
God. Offer apologies in every act in which you expect
a fault would fall, so that people will acquit you (of
negligence). Deaden the pre-Islamic customs except
those that Islam ordained.
Show the whole affairs of Islam, whether small or
big. The prayer should be the most important matter
that you care for, because it is the head of Islam after
the confession of the religion. Remind people of God
and the life to come. Pursue the admonitions because
they are the most affective in the field of urging
(people) doing actions that God favors. Distribute the
educated ones among people. Worship God to Whom
you will be taken and do not care for any blame in
doing matters that He pleases.
I command you to fear God, say the truth, fulfill the
pledges, give the deposits back to their possessors,
avoid treason, show lenient wording, begin in greeting
people, regard the neighbors, compassionate the
orphans, work hard, neglect hopes, long for the life to
come, worry about the Final Judgment, adhere to the
faith, learn the Quran, suppress your rage, and
behave with humility.
Beware of reviling at any Muslim, complying with
any sinful, disobeying any just leader, belying any
truthful, and believing any liar. Mention your Lord in
any situation and show repentance whenever you
commit any sin. Show secret repentance for the
secret sins and open repentance for the open sins.
O Me’aath, I will shorten my commandments if I am
certain we will not meat each other until the Day of
Resurrection, but I see we will not meet ever again.
Surely, the most favorable of you to me is that who
will meet me while he bears the same beliefs and
qualities on which I left him.
Some Words of the Prophet

family) sermonized:
Everything has its honor, and the honor of sessions
is that in which the direction of Kiblah is taken. He
who wants to be the mightiest of people should fear
God, he who wants to be the most powerful of people
should depend upon God, and he who wants to be
the wealthiest of people should trust in what is in
God’s hand more than what is in his hand.
May I inform of the evilest of people?
The attendants said: “Yes, you may, God’s
Messenger.” He (peace be upon him and his
family) said:
The evilest of people are those who live alone,
whose charity does not reach people, and who whip
their servants. May I inform you of the people that
are eviler than the previous?
family) said:
The people that are eviler than the previous are
those whose favor is not expected and whose evil is
not secured. May I inform you of the people that are
eviler than the previous?
family) said:
The people that are eviler than the previous are
those who dislike people and people dislike them.
Once, Jesus (peace be upon him) orated before the
Israelites. He said:
“O children of Israel, do not speak words of wisdom
before the ignorant so that you will not wrong these
words. Do not prevent the wise people from receiving
the wisdom lest, you will wrong those people. Do not
reward the unjust ones otherwise, your favors will be
null.
O children of Israel, matters must be one of three: a
clearly right matter that you should follow, a clearly
wrong matter that you should avoid, or a confused
matter that you should commend to God.”
O people, you have definite marks and identified
ends: therefore, you should stop at your marks and
reach at only your ends. A faithful believer should live
between two points of fear: one is his past deeds that
he ignores what God will do about them and the
second is the remaining life that he ignores what God
has arranged for it. The servant (of God) should take
from himself for himself, his worldly life for his life to
come, his youth for his old age, and his life for his
death. By the Prevailing of my soul I take the oath, no
blame will be after death. Except for Paradise and
Hell, no abode will be there after this worldly life.
The Prophet’s Reference to
Knowledge, Intellect, and Ignorance

family) instructed:
Learn the knowledge, for to learn it is an advantage,
to study it is (a feature of) glorification of God, to
search for it is (a sort of) jihad, to teach it (to the
ignorant ones) is charity, to instruct it freely is a
pious act because it is the sign of the halal and
haram.1 It leads its seekers to Paradise, entertains in
loneliness, and associates in estrangement. It is a
guide in joy, a weapon against the enemies, and the
beauty of the friends. By knowledge, God raises some
people to make them the guides to goodness to the
degree that their conducts are taken as examples and
their practices as lessons and the angels desire for
befriending them. Knowledge is the life of the hearts
and the light of the sights. It is the power of the weak
bodies. God takes the bearers of knowledge to the
ranks of the beloved ones and grants them the
association with the virtuous one in this world and
the life to come.
Through knowledge, God is obeyed, worshipped,
acknowledged, and confessed of His being One.
Through knowledge, likewise, relations are regarded
and halal and haram are realized. Knowledge is the
leader of the intellect.
1
See Islamic Terms.
God grants the intellect to the happy ones and
deprives the unhappy of it. The character of the
intelligent is that he overlooks the ignorant, pardons
the wrongdoers, behaves modestly with the lower-
rank ones, and competes with the higher-rank ones
for seeking charity. The intelligent thinks before he
utters: he will win when he speaks good wording and
will be saved when he abstains from speaking evil. He
clings to God firmly when he has to encounter a
seditious matter; therefore, he stops his hand (deeds)
and tongue (words). He hurries to the virtue wherever
he notices it. He never leaves shyness and never
shows acquisitiveness. These ten characters
distinguish the intelligent.
The ignorant wrongs his who associates with him,
oppresses him who is less than he is, and attacks
(wrongly) him who is higher than he is. He utters
without thinking in what he says. He commits sins
whenever he speaks and forgets when he keeps
silent. He hurries to every seditious matter that
would certainly befall him and neglects and slows
down for the virtue. He does not care for the past sins
and does not refrain from committing new ones. He
slows down from doing charitable acts. He does not
care for what passed and what he had lost. These ten
characters distinguish the ignorant.
An Advice

family) said:
Why do I notice that the fondness of this world has
overcome most of people as if death has been afflicted
to other than them and the right in this world has
been ordained on other than them? You are not
eternal after those whose news of death reach you
and you are just like traveling people who will soon
return home. You have put the dead ones in their
graves and seized their heritage. Do you think you
will be eternal after them? Too far it is! Too far it is!
Will the present not learn a lesson from the past?
They ignored and forgot every lesson in God’s Book
and trusted the evil of every bad result. They did not
expect the falling of a catastrophe or misfortune.
Blessed are those whose fear of God engages them
from fearing people.
Blessed are those whose earnings are acceptable,
inner and outer selves are sound, and morals are
straight.
Blessed are those who give the surplus of their
money as alms and prevent the surplus of their
speech.
Blessed are those who behave modestly for God’s
sake, renounce the worldly pleasures without
refusing my Sunnah1, refuse the delight of this world
without the desire for ignoring my practices, follow
1
See Islamic Terms
my pious progeny after me, associate with the people
of knowledge and wisdom, and treat the poor kindly.
Blessed are those who earn money from the
believers without need to act disobediently to God,
spend it in fields that do not cause acting
disobediently to God, give it to the poor, and leave the
proud, the arrogant, the greedy, the heresiarch, and
the changers of my Sunnah.
Blessed are those who treat people with good
mannerism, provide support, and save them from
evil.
The Prophet’s Sermon of the
Farewell Pilgrimage1
In the Farewell Pilgrimage, The Prophet

(peace be upon him and his family)
sermonized:
All praise is due to God. We praise Him, seek His
aid and forgiveness, and repent to Him. We seek His
guard against the evils of our wrongdoings and
ourselves. No one will be able to deviate those whom
God guides and no one will be able to guide those
whom God causes to deviate. I declare there is no god
but Allah exclusively without any associate, and
declare that Mohammed is His servant and
messenger.
O slaves of God, I command you to adhere to God-
fearing and urge you obeying Him. I begin with God
Who is the source of every good.
O people, listen to what I will show to you. I do not
know whether I will meet you the next year in this
situation or not.
O people, your souls and honors are as sanctified
as this day in this country among you up to the day
on which you will meet your Lord. Have I conveyed?
O Allah, Be the witness.
He whom is trusted with a deposit should fulfill his
trust. The usury of the pre-Islamic age is revoked.
1
The Farewell Pilgrimage is the last pilgrimage (hajj) of
the Prophet (peace be upon him and his family).
The first usury that I will revoke is Al-Abbas bin
Abdil-Muttelib’s.
The revenge of the pre-Islamic age is revoked. The
first revenge that I will revoke is the Aamir bin Rabi’a
bin Al-Harith bin Abdil-Muttelib’s.
The whole traditions of the pre-Islamic age are
canceled except the custody –of the Holy House of
God- and the watering (of the pilgrims).
Retaliation is the judge of the premeditated murder.
The ruling of quasi-murder, such as those whom are
killed by a stick or a stone unintentionally, is a one
hundred camels –to be paid as blood money-. Any
additional number is a part of the pre-Islamic
practices.
O people, the Shaitan despaired of being obeyed on
this land, but he accepted to be obeyed through your
insignificant evildoings.
O people, “Postponing (of the sacred month) is
only an addition in unbelief, wherewith those who
disbelieve are led astray, violating it one year and
keeping it sacred another, that they may agree in
the number (of months) that Allah has made
sacred.”1 The time has rotated as same as the day on
which God created the heavens and the earth.
“Surely the number of months with Allah is twelve
months in Allah's ordinance since the day when He
created the heavens and the earth, of these four
being sacred;”2 three are consecutive and one is odd.
They are Dhu’l-Qa’da, Dhu’l-Hijja, Muharram, and
1
The Holy Quran,Sura of At-Ttawba (9) Verse (37)
2
The Holy Quran,Sura of At-Ttawba (9) Verse (36)
Rajab, which falls between Jumada and Shaban.
Have I conveyed? O Allah, Be the witness.
O people, your women enjoy obligations that are
imposed upon you, and you enjoy obligations that are
imposed upon them.
The obligations that are imposed upon them are
that they should never take anybody to your beds,
should never let anybody that you hate enter your
houses before they take your permission, and should
never commit any evildoing. If they do so, God has
permitted you to prevent them, leave them alone in
the sleeping-places, and beat them, but not so
harmfully. If they desist and obey you, you should
assume their livelihood and clothing adequately. You
have taken them by the trust of God and they have
been lawful to you by the Book of God. Therefore, fear
God in the questions regarding women and advise
each other for their good.
O people, “the believers are each others’
brothers.”1 It is illicit for anyone to behave in
(someone’s) money before he obtains the owner’s
permission. Have I conveyed? O Allah, be the witness.
After me, do not return to atheism by killing each
other. I have left among you what will protect you
against deviation if you only adhere to. It is the Book
of God and my family—my household. O Allah, be the
witness.
O people, your Lord is one and your father is one.
You all are from Adam and Adam was created from
dust. “The best of you to Allah is the most God–
fearing.”2 Except by means of God-fearing, no Arab
1
The Holy Quran,Sura of Al-Hujurat (49) Verse (10)
person is preferred to a non-Arab. Have I conveyed?
The witness must convey this to the absent.
O people, God has constituted the share of every
heir. It is illicit for any testator to will more than one
third of the estate. The baby is for the owner of the
bed, and the share of the prostitute is the stone. The
curse of God, the angels, and all of people be upon
those whoever claim of being the sons of other than
their fathers and those who claim of being the
subjects of other than their masters.1 God will not
accept from such individuals any excuse or
compensation.
Peace and God’s mercy and blessings be upon you.
2
1
Sheikh As-Saduq, in his Al-Faqih, relates the following
narrative:
Aban bin Othman reported: Imam As-Sadiq (peace be
upon him) asked Ibrahim As-Sayqal: “Do you know to
whom did the Prophet (peace be upon him and his
family) refer in his saying –in the sermon of the Farewell
Pilgrimage- ‘masters?’” “No,” answered Ibrahim, “I do
not know.” The Imam (peace be upon him) answered:
“‘Masters’ stands from the Prophet’s family.”
Short Maxims of the Prophet
1. The Prophet (peace be upon him and his

family) said:
Death is a sufficient admonisher, God-fearing is a
sufficient wealth, worship is a sufficient
occupation, the Day of Resurrection is a sufficient
appointment and God is a sufficient Rewarder.
family) said:
To believing in God and to benefit His servants are
the highest two characters of piety. Polytheism
and injuring the servants are the evilest
characters.
3. As a man asked for words by which God
may benefit him, the Prophet (peace be
upon him and his family) said:
Remember death repeatedly. This will save you
from longing for the worldly pleasures. Show
gratitude frequently and this will increase the
graces upon you. Pray to God so recurrently,
because you do not know in which time God will
respond for your prayer. Beware of tyranny, for
God has ordained that He will support those
whom are oppressed. He said:
O men, your rebellion is against your own souls.1
Beware of the evil plans, for God has ordained:
1
The Holy Quran,Sura of Younus (10) Verse (23)
The evil plans shall not beset any save the
authors of it.1
family) said:
You will care excessively for (positions of) power.
Then it will be an affliction upon you and regret
for you. How well is the wet nurse, and how bad is
the weaner!2
family) said:
Any people who commend their affairs to a woman
will never see prosperity.
6. The Prophet was asked about the best
friends. He (peace be upon him and his
family) answered:
The best friends are those who help you when you
mention (a matter) and remind you when you
forget. He then was asked about the worst
people. He (peace be upon him and his
family) answered:
The worst people are the scholars when they
commit sins.
family) said:
My Lord commanded me to adhere to nine things:
He commanded me to be sincere in hidden and
open situations, just in (situations of) satisfaction
and anger, temperate in poverty and richness,
1
The Holy Quran,Sura of Fattir (35) Verse (43)
2
‘The wet nurse’ may refer to the good use of leadership
while ‘the weaner’ is the bad use of it.
pardon him who wronged me, give him who
deprived me (of his bestowals), regard him who
ruptured relations with me, ponder over things
while I am silent, mention Him whenever I utter,
and learn lessons from things that I see.
family) said:
Retain the knowledge by recording.
family) said:
Catastrophes should be expected when the sinful
become masters, the masters become the
humblest, and the sinful ones are respected.
10.The Prophet (peace be upon him and his
family) said:
Speedy walking removes the beauty of the
believers.
family) said:
The one who was exposed to a theft will insist on
accusing innocent people to the degree that his sin
becomes greater than the thief is.
family) said:
God surely loves him who performs His duties
munificently.
family) said:
If your leaders are the best of you, the wealthy are
the kindest of you, and your affairs are subject to
consultation, then the surface of the earth is
better for you than its interior. But if your leaders
are the evilest of you, the wealthy are the most
niggardly of you, and your affairs become in the
hands of your women, then the interior of the
earth is better for you than its surface.
family) said:
The grace of this world is perfect for those who
begin and end their day while enjoying three
matters: a healthy body, a safe course, and a
secured maintenance. The graces of this world and
the world to come are complete for those who
enjoy an additional matter. It is the faith.
family) said:
Be kind to the noble who suffers humility (after his
nobility), the wealthy who loses (his wealth), and
the knowledgeable who becomes in the hands of
ignorant people.
family) said:
Most people are examined in two characters. They
are good health and peace of mind.
family) said:
Hearts are molded on cherishing those who treat
them charitably and abhorring those who treat
them nastily.
family) said:
We, the prophets, are ordered to associate with
people according to their understandings.
family) said:
Cursed be him who imposes his burdens on
others.
family) said:
Worship is of seven parts, the best of which is
seeking legal earnings.
family) said:
God does not force anyone to obey Him. To
disobey Him does not mean that He is overcome.
He does not neglect the servants who possessed.
He controls what He has granted to them and
possesses what he has given them in possession.
Nothing will oppose or preclude His obedience if
the servants order each other to cling to it. He is
able to prevent the servants from disobeying Him.
This does not mean that He drags them to the acts
of disobedience to him.
22.As his son Ibrahim was dying, the Prophet
(peace be upon him and his family) said:
We will surely grieve for you, Ibrahim. But the late
is the introductory of the present and the last will
definitely catch up with the first.
Then, he (peace be upon him and his
family) shed tears and said:
The eyes shed tears and the heart grieves, but we
will say nothing but what pleases the Lord. We are
surely grievous for you, Ibrahim.
family) said:
Beauty is in the tongue (wording).
family) said:
Knowledge is not stripped from people, but the
knowledgeable individuals are taken. When the
knowledgeable ones are no longer existent among
people, the ignorant ones, then, will be betaken as
leaders and they will issue verdicts ignorantly.
Then they will deviate and mislead the others.
family) said:
Expecting the Relief is the best jihad of my umma.
family) said:
The morals of us—the family of the prophesy- are
pardoning those who wronged us and giving those
who deprived us.
family) said:
The most favorable disciples of my umma to me
are the witty that pray considerably and worship
the Lord secretly. They are unknown for people as
their sustenance is hardly sufficient for them, but
they keep up steadfastness until death comes to
them. Their heritage is little and their mourners
are few.
family) said:
God will forgive the sins of every believer because
of suffering from any sort of fatigue, pain, grief, or
care.
family) said:
God will never take care of those who have, dress,
and ride whatever they desire, unless they desist.
family) said:
The like of the believer is the ear: he once falls and
once stands erect. The like of the disbeliever is the
cedar: he has a steady state that he never feels.
family) said:
The most examined (by being afflicted by worldly
misfortunes so that the Lord will test their
faithfulness) people are the prophets followed by
their likes. A faithful believer is afflicted according
to the degree of his loyalty, believing, and good
deed. Those who enjoy a true faith and good deeds
will be intensively afflicted, while those who bear
insignificant faith and commit evildoings are
afflicted trivially.
family) said:
God will not give any atheist or hypocrite anything
of this world if it equals for Him the amount of a
mosquito’s wing.
family) said:
The world rotates. Your share will reach you even
if you are weak, and the misfortune will reach you
even if you are so powerful. He who despairs of
what has passed him will enjoy a restful body. He
who satisfies himself with that which God has
decided for him will have a delightful eye.
family) said:
By God I swear, I have told you and warned you
against any deed that takes you to Hell and urged
taking in all of the deeds that take you to
Paradise. The Faithful Spirit inspired to me that
no soul will expire before it completes its earnings.
Slow down in seeking earnings. The slow of the
earnings should never make you seek God’s
sustenance through acts of disobedience to God.
The only way of obtaining God’s sustenance is to
act obediently to Him.
family) said:
Allah hates two sounds. They are the noise of
mourning when a misfortune falls and the sound
of a pipe when a blessing falls.
family) said:
Cheep prices and just rulers are signs of God’s
satisfaction with His servants. Unjust rulers and
expensive prices are signs of His dissatisfaction
with the servants.
family) said:
He who enjoys four characters will be lying in the
grandest illumination of God: to depend upon the
declaration that there is no god but Allah and
Mohammed is being His messenger in all affairs,
to say, ‘We are surely Allah’s and to Him we shall
return’1 in misfortunes, say, ‘All praise be to
Allah’2 in situations of welfare, and say, ‘I seek the
forgiveness of God and to Him I repent’3 in
situations of committing sins.
family) said:
He who is given four things will not be deprived of
four others: he who is granted seeking the
forgiveness of God will not be deprived of being
pardoned; he who is granted thankfulness will not
be deprived of increase; he who is granted
repentance will not be deprived of acceptance; he
who is granted supplication to God will not be
deprived of response.
family) said:
Knowledge is kept in stores the keys of which is
questioning. Ask as much as possible, God
compassionate you. The reward of asking is
recorded for four; the asker, the speaker, the
listener, and the favorer.
1
‫إنّا ل وإنّا إليه راجعون‬.
‘inna lillahi wa inna ilayhi raji’uun’
2
‫الحمد ل‬.
‘alhamdu lillah(i)’
3
‫أستغفر ال وأتوب إليه‬.
‘astaghfirullaha wa atoubu ilayh(i)’
family) said:
Ask the scholars, speak with the wise, and sit with
the poor.
family) said:
I prefer the merits of knowledge to those of
worship. Piety is the best of your religion.
family) said:
The angels of the heavens and the earth curse
those who issue verdicts baselessly.
family) said:
The reward is obtained according to the volume of
the examination (of God). God will afflict
(hardship) upon those whom He loves. God’s
satisfaction is gained only by those whose hearts
are content, while His dissatisfaction is the share
of those whose hearts are dissatisfied.
44.A man came to the Prophet (peace be
upon him and his family) and said: “O
God’s Messenger, instruct me.” He said:
Never associate anyone (or anything) with God,
even if you suffer burning or harsh torture, except
in case that your heart is full of faith. Obey and
treat your parents kindly whether they are alive or
dead. You should carry out even if they order you
to leave your family and fortune, for this is a part
of faith. Never neglect an obligatory prayer
intentionally. The custody of God does not include
those who neglect an obligatory prayer
intentionally. Beware of consuming wine or any
intoxicant, for they are the keys to every evil.
45.A man from Bani -the tribe of- Tamim
named Abu Umaya came to the Prophet
(peace be upon him and his family) and
asked: “O Mohammed, to what are you
soliciting people?” The Prophet (peace be
upon him and his family) answered:
“I call to Allah. I and those who follow me being
certain.”1 I call to Him who relieves your injury if
you supplicate to Him, supports when any
anguished one seeks His help, and richens when
any poor implores to Him.
The man then asked for instructions, the
Prophet (peace be upon him and his
family) said:
Never be angry.
The man asked for more, and the Prophet
Please people in the same way you want them to
please you.
Never revile at people so that they will not be your
enemies.
Never slow down in doing favors to the deservers.
People will surely love you if you love them.
1
The Holy Quran,Sura of Yousuf (12) Verse (108)
Meet your friend with a smiling face. Never feel
bored. Boringness deprives you of the welfare of
this world and the next world. Make your dress
cover the half of your leg. Beware of loosing the
buttons and the shirts, for that is a fashion of
conceit. God does not like conceit.
family) said:
God dislikes the old man that commits adultery,
the rich man that wrongs others, the proud poor
man, and the insistent beggar. God, likewise,
revokes the rewards of the giver who always
reminds others of what he has given to them and
hates those who spend extravagantly, the
shameless, and the liars.
family) said:
He who pretends of being poor will be poor.
family) said:
Courtesy with people is the half of faith and
leniency with them is the half of livelihood.
family) said:
After believing in God, the head of intelligence is
courtesy, provided that no right is neglected. Wit
is a happy yield.
family) said:
After idolatry, the most insistent matter that I
have been warned against is the heated argument.
family) said:
He who cheats, injures, or deceives a Muslim is
not one of our party.
52.In Al-Khaif Mosque, the Prophet (peace be
upon him and his family) orated:
God give victory to every servant who will listen to
my words, comprehend them, and convey to the
absent. A recipient of knowledge may benefit by it
more than its conveyor. It happens that a conveyor
of knowledge is uneducated. A Muslim’s heart
should never cheat in these three matters: they
are working sincerely for the sake of God, bearing
goodwill for the imams of the Muslims, and
clinging to their party. The believers are brothers
of equal souls. They should be one hand against
their enemies. The high-class Muslims should
respect the pledge of the lower class ones.
family) said:
When a Muslim deals with a Dhimmi,1 he should
say, “O Allah, precede my good to his.” But when
he deals with another Muslim, he should say, “O
Allah, precede the good of both of us.”
family) said:
God bless the servant who speaks out good
wording to gain (the reward) or withholds his bad
wording to be saved.
1
See Islamic Terms.
family) said:
The characters of faith are complete for those who
enjoy three characters: those whose satisfaction
does not lead them to the wrong, whose
displeasure does not take them out of the right,
and whose ability does not lead them to seize what
is not theirs.
family) said:
He who attains any bound unrightfully is one of
the aggressors.
family) said:
To recite (some of) the Quran during the prayers is
preferred to be recited in other situations. To
mention God is preferred to almsgiving. Almsgiving
is preferred to fasting. Fasting is a good
advantage.
family) then added:
No word is accepted unless it is applied
practically. No word and no deed (are accepted)
without intention. No word, no deed, and no
intention without meeting the Sunnah.
family) said:
The source of deliberateness is God and the
source of hastiness is the Shaitan.
family) said:
As for those who learns (knowledge) for the
purpose of disputing with the foolish ones, vying
proudly with the scholars, or attracting people’s
attentions so that they will deify them, they should
find themselves a place in Hell. Leadership is not
fit except for God and the proper people (of
leadership). God hates them who put themselves
in other than the places that God decides for
them. Likewise, He will not take care of those who
claim of being leaders of people until they retract
or repent to Him.
family) said:
Jesus, son of Merriam (peace be upon them), said
to the disciples: “Show affection to God and curry
favor with Him.” “How can we do so?” asked they.
“By detesting those who commit acts of
disobedience to Him,” he taught, and added, “Seek
God’s satisfaction through bearing malice toward
them who disobey Him.” “Whom should we
associate, then?” asked they. He instructed,
“Associate with those whose appearances remind
you of God, whose speech increases your good
deeds, and whose deeds make you desirous for the
life to come.”
family) said:
The obscene, the niggardly, and the vulgar are the
remotest from my morals.
family) said:
Misbehavior is evil omen.
family) said:
A man who does not care for his speech or for
what is said to him is surely a bastard or a devil.
family) said:
For every obscene, indecent, and shameless
individual who does not care for his speech or for
what is said to him, God has banned them from
being in Paradise. If you search for the family of
such individuals, you will find them bastards or
semi-sons of devils.
“O God’s Messenger,” some asked, “Are
there devils among people?” The Prophet
answered them:
There are devils among people. Listen to God’s
saying (as an address to the Shaitan):
…And share with them in wealth and children.1
family) said:
He whom you help will help you. He who does not
choose patience for encountering the misfortunes
will fail. People will surely defame those who
defame them. They, however, will not leave alone
those who leave them alone.
“What should we do in this case, God’s
Messenger?” asked the attendants. The
family) answered:
You should save them for your times of poverty.
1
The Holy Quran,Sura of Al-Israa (17) Verse (64)
family) said:
May I lead you to the best moralities of this world
and the life to come? These moralities are to
regard him who disregarded you, give him who
deprived you (of his bestowals), and pardon him
who wronged you.
67.One day, the Prophet (peace be upon him
and his family) went out and saw some
people trying to roll a rock (as a
competition of power). He (peace be upon
him and his family) commented:
The most powerful of you are those who possess
themselves in situations of rage and the true
champions are those who pardon (others’ faults)
when they become more prevalent.
family) said:
God says: I have accepted this religion for Myself.
Except generosity and good manners, nothing will
raise it. You should honor the religion by these
two traits as long as you accompany it.
family) said:
The most faithful of you are the most well-
mannered.
family) said:
High manners elevate (those who embrace them)
to the rank of the fasting people who pass their
nights with worship.
“What is the best gift that the servants
obtained?” The Prophet (peace be upon
him and his family) was asked. He
answered:
The high mannerism is the best gift that the
servants (of God) ever obtained.
family) said:
The high mannerism achieves cordiality.
family) said:
Happy mien removes malice.
family) said:
The best of you are the most well-mannered ones
who go on intimate terms with people and people
go on intimate terms with them.
family) said:
Hands are three; the begging hand, the giving
hand, and the grasping hand. The best of hands is
the giving hand.
family) said:
Pudency is of two categories; pudency of
intelligence and pudency of idiocy. Knowledge is
the pudency of intelligence, and ignorance is the
pudency of idiocy.
family) said:
Backbiting is licit against those who strip the
dress of pudency.
family) said:
He who believes in God and the Day of
Resurrection should fulfill the promise.
family) said:
Keeping others’ deposits brings sustenance and
breach of trusts brings poverty.
family) said:
Sons’ affectionate look at their parents is a sort of
worship.
family) said:
The most catastrophic situations are to be
decapitated compulsorily, to be captured by the
enemies, and to find a man laying on one’s wife.
family) said:
Knowledge is the comrade of the believer,
clemency is his supporter, intelligence is his
guide, patience is the commander of his army,
lenience is his father, and charity is his brother.
Adam is his lineage and God-fearing is his
ancestry. The seeking for legal earning is the
personality.
82.As a man served the Prophet (peace be
upon him and his family) with milk and
honey together, he said:
It is enough to have only one of these two drinks. I
neither drink them both nor ban them. I behave
modestly before God, for He will honor him who
behaves modestly before Him, humiliate him who
behaves arrogantly, grant earnings to the
moderate, and will impoverish the wasters.
Finally, God will reward those who mention him
frequently.
family) said:
The nearest to me on the Day of Resurrection will
be the most honest, the most faithful for the
trusts, the most well-mannered, and the closest to
people.
family) said:
The Divine Throne shakes and the Lord becomes
irate whenever a sinful (individual) is praised.
85.“What is prudence?” a man asked Prophet
(peace be upon him and his family), who
answered:
Prudence is to obey the wise man after you seek
his counsel.
86.One day, the Prophet (peace be upon him
and his family) asked, “O people, which
individuals do you regard as heirless?”
They answered, “Those who die without
leaving any descendant are the heirless.”
family) said:
The true heirless is that who dies before he
dedicates one of his sons –no matter how many
they are- to the course of God.
He then asked, “O people, which
individuals do you regard as pauper?”
They answered, “Those who do not
possess any fortune are the paupers.” The
family) said:
The true pauper is that who does not provide
anything of his wealth –no matter how big it is- for
the sake of God.
He then asked, “O people, which
individuals do you regard as strong?”
They answered, “Those who are too
physically powerful to be overcome are
the strong ones.” The Prophet (peace be
The true strong one is that whose self-possession
dominates his wrath that the Shaitan plants in his
heart.
family) said:
He who acts ignorantly thwarts more than doing
well.
family) said:
Sitting in a mosque in waiting for the prayer is a
sort of worship unless a matter is committed?
“What is that matter, God’s Messenger?”
asked the attendants. The Prophet (peace
be upon him and his family) answered:
That matter is backbiting.
family) said:
The fasting person is in state of worship even if he
is sleeping in bed unless he commits backbiting.
family) said:
He who publicizes an evildoing is (regarded) as
same as the originator (of that evildoing). A man
who imputes dishonor to a Muslim for a matter
will not die before that matter is stuck to him.
family) said:
Three categories will wrong you if you do not
wrong them: they are the lows, the wife, and the
servant.
family) said:
Solidity of the eye, hardheartedness, excessive
acquisitiveness, and insistence on committing a
sin are signs of unhappiness.
93.As a man asked for instructions, the
family) said:
Never be angry.
As the man asked for more, the Prophet
repeated:
Never be angry.
family) then added:
The true powerful man is not that who throws
others down. It is that who possess himself in
(states of) rage.
family) said:
The most complete believer is the most well-
mannered.
family) said:
Kindness gives embellishment to everything it
joins, and clumsiness ruins everything it joins.
family) said:
The well clothing expresses richness. Treating the
servants kindly suppresses the enemy.
family) said:
I have been ordered (by God) to deal with people
courteously in the same degree of emphasis on
delivering the Divine Message.
family) said:
Seek the means of concealment for settling your
affairs. Envy chases every grace.
family) said:
Faith is two halves; one half is lying in patience
and the other in thankfulness.
family) said:
The proper fulfillment of the pledges is a part of
faith.
family) said:
Eating in marts is lowness.
family) said:
All the needs are in God’s hand while their means
are in people’s. Seek the needs from God through
people. You should be patient in praying to God to
settle you needs even if people settle them.
family) said:
How strange is the (faithful) believer! Any matter
that God imposes upon him, whether good or bad,
is for his good. Misfortunes that befall him remit
his sins. If God bestows upon him or honors him,
this means that He favors him.
family) said:
As for those who consider the life to come as their
greatest concern all over their times, God will
institute feeling of richness in their heart, arrange
their affairs, and prolongs their ages until they
receive the sustenance that is dedicated to them
completely. As for those who consider the
attainment of the worldly pleasures as their
greatest concern, God will institute poverty
between their eyes, disarrange their affairs, and
give them nothing more than their limited shares.
105.As a man asked him about the party of
his umma, the Prophet (peace be upon
The party of my umma is the community of the
right, regardless of their little number.
family) said:
God will definitely fulfill the promise that He takes,
but if He threatens a punishment, He will have the
option to do it or not.
family) asked:
May I inform of the closest to my mannerism?
“Yes, you man, God’s messenger,” said
the attendants. He (peace be upon him
and his family) expressed:
The closest to my mannerism are the most well-
mannered, the most self-possessed, the kindest to
their relatives, and the fairest in situations of rage
or situation.
family) said:
He who eats and thanks is preferred to him who
fasts silently –i.e. does not thank the grace-.
family) said:
To cherish a believer for the sake of God is one of
the greatest classes of faith. He who loves, hates,
gives, and bans—all for the sake of God is surely
one of the choices.
family) said:
God loves most the servants who benefit others,
carry out His right properly, and make people like
doing favors.
family) said:
You should reward them who do you favors. If you
cannot reward them, you should thank. Showing
gratitude is a sort of rewarding.
family) said:
He who is deprived of kindness is deprived of
goodness entirely.
family) said:
Never dispute or joke with your friend and do not
breach your promise to him.
family) said:
It is incumbent upon every believer to respect and
fulfill the sanctities of the religion, ethics, and
food.
family) said:
The believer is chipper and joker, while the
hypocrites are rude and quick-tempered.
family) said:
Richness is a most excellent help on God-fearing.
family) said:
Aggression is the quickest in punishment.
family) said:
The present is of three sorts; a present for
rewarding, a present for flattering, and a present
for the sake of God.
family) said:
Blessed are those who leave a current passion for
obtaining a promised one that they have not seen
yet.
family) said:
He who reckons tomorrow with the days of his age
misbehaves with death.
family) said:
What will you do when your women become
corrupt, your youth become sinful, and you
neither enjoin good nor forbid evil?
“Will that occur, God’s messenger?” they
asked. The Prophet (peace be upon him
and his family) answered:
This and eviler than it will fall. What will you do
when you forbid good and enjoin evil?
“Will that occur, God’s messenger?” they
asked. The Prophet (peace be upon him
and his family) answered:
This and eviler than this will fall. What will you do
when you consider the evil as good and the good
as evil?
family) said:
Care not for the evil omen. Do not carry out
something that you suspect. Do not oppress when
you envy.
family) said:
My umma (people) are not blamed for nine things:
for situations of the unintentional flaw, oblivion,
compulsion, ignorance, intolerability, emergency,
envy, evil omen, and the devilish insinuation
regarding people unless it is spoken.
family) said:
You should not be sad when you can no longer
dream. The highly educated ones cannot see
visions.
family) said:
All my people will be virtuous if two classes of
them become virtuous and will be reprobate if
these two classes become reprobate: they are the
jurists and leaders.
family) said:
The most intelligent of people are the most fearful
of God and the most obedient to Him. The most
unintelligent of people are the most fearful of the
rulers and the most obedient to them.
family) said:
To Sit with three categories of people is to cause
your heart to die: they are the lows, women, and
the rich.
family) said:
The signs of the people at whom God is angry but
He does not afflict direct agony upon them are: the
high cost of their livings, short ages, loss of their
business, decay of their fruits, rarity of water in
their rivers, rainlessness, and overpowering of the
evil ones over them.
family) said:
If fornication is widespread after me, sudden death
will be common. If people give a deficient
measures, God will impose years of drought and
shortage upon them. If they desist from defraying
the zakat, the blessings of the plants, fruits, and
minerals will be stopped. If they rule unfairly, they
will support each other on wronging and
aggression. If they breach their pledges, God will
appoint their enemies as their masters. If they
rupture their (mutual) relations, their fortunes will
be in the hands of the evilest of them. If they do
not enjoin good, forbid evil, or follow the
Immaculates (the Imams) of my family, God will
appoint the evilest of them as their masters and
the prayers of the pious men will not be
responded.
130.When the Lord revealed: “And do not
stretch your eyes after that with which We have
provided different classes of them, (of) the
splendor of this world's life, that We may thereby
try them; and the sustenance (given) by your
Lord is better and more abiding,”1 the Prophet
He whosever heart is not full of patience for the
sake of God will expire while he bemoans for the
worldly affairs. He who stretches the eyes to what
is in people’s hands will have a long grief, be
dissatisfied with what God has decided for him,
and suffer an embittered life. Those who think
that God has not bestowed upon them with His
graces except in eating and drinking are surely
ignorant and ungrateful. Moreover, their efforts
are surely nonsense and the punishment is very
close to them.
family) said:
Except Muslims, no one will be in Paradise.
“O God’s messenger,” asked Abu Tharr,
“What is Islam?” The Prophet (peace be
upon him and his family) answered:
Islam is naked, God-fearing is its cover, guidance
is its underwear, pudency is its garment, piety is
its fashion, religiousness is its perfection, and
good deed is its fruit. Everything has a base, and
the base of Islam is to cherish us; the Prophet’s
family.
family) said:
Those who try to satisfy a created being by means
that cause the Creator’s dissatisfaction, God will
set up on them that created being as absolute
master.
1
The Holy Quran,Sura of Taha (20) Verse (131)
family) said:
God has created some people for settling the
others’ needs. They like doing favors and consider
generosity as glory. God surely loves the nobilities
of character.
family) said:
There are some servants (of God) to whom people
resort in needs. They will be safe from the agony of
God on the Day of Resurrection.
family) said:
A (faithful) believer should act upon the moralities
that God favors. He should give people when God
bestows upon him and withhold when God
withholds.
family) said:
People will surely live in an age in which a man
will not care whether his religious affairs are
proper or not as long as his worldly pleasures are
satisfactory.
family) said:
God has molded the hearts of His creatures on
cherishing those who treat them charitably and
abhorring those who treat them nastily.
family) said:
Misfortunes will befall my people if they do fifteen
acts.
“O God’s Messenger,” they asked, “What
are these fifteen acts. The Prophet (peace
be upon him and his family) answered:
If they dedicate the profits to themselves
exclusively, betake the deposits as profits,
consider the almsgiving as burdens, comply with
their wives, become undutiful to their mothers,
respect their friends and disobey their fathers,
raise their voices (of disputation) in mosques,
respect an evil man so as to avoid his evildoing,
appoint the lowliest of people as their chiefs, dress
silky clothes, consume wines, play on musical
instruments, and the present curse the past.
When these matters occur, you should then expect
three events: the red wind, deformation, and
decadency.
family) said:
This world is the prison of the believers and the
paradise of the disbelievers.
family) said:
People will live in an age when they will turn into
wolves. He who will not be a wolf will be ravened
be wolves.
family) said:
The most uncommon (two) things in the last age
(of time) are a trustworthy friend and a legal-
gotten dirham.
family) said:
Guard yourselves against people through
mistrusting them.
family) said:
The whole welfare is obtained by intelligence only.
The mindless have no religion.
144.In the presence of the Prophet (peace be
upon him and his family), some people
praised a man so commendably that they
ascribed to him all the good characters.
family) asked, “How was the intelligence
of that man?” They said, “O God’s
messenger, we are talking about his
distinguishable adoration and charity, and
you ask us about his intelligence.” The
family) worded:
Due to his idiocy, the foolish may commit sins that
are greater than those sins committed by the lewd
ones. According to their intelligence, the servants
will have higher ranks and be close to their Lord.
family) said:
God has divided the intellect into three parts.
Those who enjoy these three parts altogether are
enjoying perfect minds, while the mindless are
those who do not have any of these parts. They
are: good acquaintance with God, good obedience
to God, and good steadfastness against the acts of
God.
146.A Christian man of Najran came to
Medina. He enjoyed a noticeable
eloquence, gravity, and grandeur;
therefore, somebody addressed to the
Prophet, “O God’s messenger, how
intelligent that man is!” The Prophet
reproached the sayer and said:
The intelligent individuals are only those who
confess of the Oneness of God and act upon the
obedience to Him.
family) said:
Knowledge is the intimate friend of the believer,
clemency is his supporter, intelligence is his
guide, work is his custodian, patience is the
commander of his troops, kindness is his father,
piety is his brother, Adam is the lineage, God-
fearing is the ancestry, and the seeking for legal
earning is the personality.
family) said:
You must reward the hand of help that is extended
to you. Thanks must be introduced if rewarding is
impossible. If thank is also neglected, then it is
surely ingratitude.
family) said:
Shake hands with each other, for it removes
malice.
family) said:
A faithful believer may get used to any character
except telling lies and treachery.
family) said:
Some poetry is (words of) wisdom and some
speech has magical influence.
family) asked Abu Tharr, “Which is the
firmest handle of faith?” “God and His
Messenger are the most knowledgeable,”
answered Abu Tharr. The Prophet (peace
be upon him and his family) said:
The firmest handle of faith is to support, hate, and
give—all for the sake of God.
family) said:
To Seek goodness from God and to satisfy oneself
with what He decides—these two matters achieve
happiness to man. To leave seeking goodness from
God and to show dissatisfaction with what God
decides—these two matters bring unhappiness to
man.
family) said:
Sorrow is repentance.
family) said:
Those who injure the sanctity of the Quran do not
believe in it.
156.As a man asked for an instruction, the
family) said:
Keep your tongue (from saying bad wording).
repeated:
Keep your tongue.
repeated:
Keep your tongue. Woe to you! Except the harvest
of their tongues, nothing overturns people on their
noses in Hell.
family) said:
Doing favors protects against violent death, secret
almsgiving extinguishes the ire of the Lord, and
regard of the relatives prolongs the age. Every
favor is charity. People of charity in this world will
be also the people of charity in the world to come.
Similarly, people of evil in this world will be the
people of evil in the world to come. People of
charity will be in Paradise before others.
family) said:
God likes to see the signs of His graces on the
servants. He hates misery and pretense of misery.
family) said:
Good request is half of knowledge, and leniency is
half of the livelihood.
family) said:
As he gets older, son of Adam –human being- will
enjoy two characters; greed and hope.
family) said:
Pudency is a part of faith.
family) said:
In the Day of Resurrection, a servant’s feet will not
move before he is asked about four matters. He
will be asked how he had finished his age, how he
had spent the age of his youth, what earnings he
had got, where from he had got them, how he had
spent them, and he will be also asked about his
affection to us; the Prophet’s family.
family) said:
For those who treat people fairly, speak with them
truly, and fulfill their promises, their personality is
perfect, their decency is apparent, their rewards
are incumbent, and it is forbidden to backbite
them.
family) said:
It is illicit to violate anything of the believer: his
honor, wealth, and blood—all are sanctified.
family) said:
Regard your relatives even by means of mere
greeting.
family) said:
Faith is a determination in the heart, saying with
the tongue, and performance of the pillars –of the
religion-.
family) said:
Richness is not the abundance of profits. It is the
self-sufficiency.
family) said:
To desist from evildoing is charity.
169.Each intelligent and mindful individual of my
umma is bound of four matters.
“What are they, God’s messenger?” asked
they. The Prophet (peace be upon him and
his family) explained:
They are to listen to knowledge, retain, spread,
and act upon it.
family) said:
Some speech has magical influence, some
knowledge has ignorance, and some sayings are
miraculous.
family) said:
There are two categories of prophetic practices:
one is in the obligatory duties. To commit oneself
to such practices is guidance (to the right) and to
leave it is deviation. The other is the practices that
are not in the obligatory duties. To commit oneself
to such practices is virtue and to neglect them is
not a sin.
family) said:
Those who please a ruler by means that cause
God’s dissatisfaction are out of God’s religion.
family) said:
The offerer of charity is better than the charity
itself, and the committer of an evildoing is worse
than the evil itself.
family) said:
As God moves some people from the humility of
the acts of disobedience to Him, to the honor of
acts of obedience to Him, He enriches them
without wealth, supports them without need of a
clan, and entertains without need to a bosom
friend. He who fears God, God will make
everything fear him and will make him who does
not fear Him fear everything. God accepts the few
deeds of those who satisfy themselves with few
earnings from Him. For those who have the
courage of seeking legal earnings, their provisions
will be easily obtainable, they will be quite restful,
and their dependants will be luxurious. For those
who abstain from pursuing the worldly pleasures,
God will fix wisdom in their minds, make it glide
on their tongues, show them the malady and
remedy of the worldly defects, and move them
from this world to the eternal abode safely.
family) said:
Overlook the faults of the mistaken.
family) said:
Ascetics is to disregard hopes, thank for every
favor, and refrain from committing any forbidden
thing.
family) said:
Never do any charity showily and never neglect it
because you feel shy.
family) said:
I fear for my people to encountering three matters:
obeyed niggardliness, pursued fancy, and deviate
leaders.
family) said:
The physical state of those who live in permanent
worry is always unstable. The mentality of the ill-
mannered individuals is always bad. The
personality and dignity of those who dispute are
missing.
family) said:
The evilest of my people are those whom people
respect for avoiding their evildoing. He whom
people respect for avoiding their evildoings are
surely not included with my umma.
family) said:
He who begins his day thinking of something other
than God is not one of the people of God. He who
does not care for the affairs of the believers is not
one of them. He who succumbs to humility is not
with us; the Prophet’s family.
family) wrote a missive to Me’aath bin
Jabal, consoling for the death of his son:
From: Mohammed the Messenger of God.
To: Me’aath bin Jabal.
Peace be upon you. All praise is due to God but
Whom there is no god.
So then, I have received the news of your grief for
your son whom God took out of His act. Your son
was one of God’s pleasant gifts and loans that He
deposited with you. He enjoyed you with him for a
period then took him back in the limited time. We
are surely Allah’s and to Him we shall return. Your
grief should never waste your rewards. If you only
had known of the great rewards for this
misfortune that befell you, you would have
realized that the misfortune had been too short to
meet the great rewards of God for people of
submission –to Him- and steadfastness. You
should know that grief will never return the dead
or stop the fate. You should do well with
consolation and work for obtaining the promised
rewards. You should never grieve for what will
unquestionably come to you, as well as all
creatures. Peace and God’s mercy and blessings
be upon you.
family) said:
The signs of the Hour of Resurrection are the great
numbers of the reciters of the Quran and the
littleness of the jurists, the great numbers of the
rulers and the littleness of the trustees, and the
great quantity of rain and the littleness of plants.
family) said:
You should convey to me the questions of those
who cannot reach me. On the Day of Resurrection,
God will grant the conveyers of the questions of
those who cannot reach the rulers a secure
foothold on the Path.
family) said:
Two words are strange: they are a word of wisdom
uttered by a foolish. You should accept it. The
other is a foolish word uttered by a wise man. You
should pardon it.
family) said:
The lazy have three signs: he slows until he
neglects, neglects until he wastes, and wastes
until he commits a sin.
family) said:
For them who have the courage of seeking legal
earnings, they will benefit themselves, their
provisions will be easily obtainable, and they will
save themselves from arrogance.
God accepts the few deeds of those who satisfy
themselves with the few earnings that are received
from Him.
God will blind the heart of those who desire for the
worldly pleasures and trust the world excessively,
each according to the measure of his desire. For
those who abstain from seeking the worldly
pleasures and disregard worldly expectations, God
will endow them with knowledge that they will
obtain without need for learning, show them the
right way without need for a guide, and will save
them from blindness as He makes them discerning
people.
After me, there shall come peoples who will not
overpower people except by means of killing and
arrogance, will not have wealth except by
stinginess, and will not gain respect except by
means of pursuing their whims and disregarding
the religious affairs. God will give the rewards of
fifty veracious men to those who live in that time
and tolerate poverty while they can be rich,
tolerate humility while they can be masters, and
tolerate people’s dislike while they can obtain their
respect; provided that all are intended for the sake
of God and for obtaining the reward of the world to
come.
family) said:
Beware of the piety of hypocrisy: it is to pretend of
piety while the heart is not pious.
family) said:
Mercy falls upon the dispraised charitable ones.
family) said:
Accept the presents. The best present is the odor.
It is light and sweet-smelling.
family) said:
Favors should be done to the religious or the
highborn people.1
Jihad of the weak is the hajj, and jihad of women
is their good behavior with their husbands.
Endearment is the half of the religion.
The moderate will never be poor.
Seek earnings through almsgiving.
God does not accept to make the earnings of their
faithful servants come from the sources that they
expect.
192.A servant of God will not attain the position of
God-fearing before he leaves the licit if suspected
so as not to commit an illicit matter.
1
In ‘Men la Yahzuruhul Faqeeh’ H.5904, the following
narrative is recorded:
“Favors are meaningless unless they are done to the
highborn or the religious people.”
In Uyounu Akhbarir Reza’ Vol.2 p.124, the following
narrative is related to the Prophet (peace be upon him
and his family):
“Do favors to the deserving and the undeserving. If you
do it to the deserving, then you have done it to its
people. If you do it to the undeserving, then you are one
of its people.”
NARRATIONS
OF IMAM ALI
The reports that related the long maxims
and words of wisdom of Imam Ali bin Abi
Talib Amirul Muminin (peace be upon him)
are too many to the degree that if we want
to amass his sermons and words of one topic
only, monotheism for example, we will
compile a volume that is not thinner than
this one altogether. However, we will refer to
one sermon only in the field of monotheism,
then move to refer to other most common
sermons and sayings that fit the topics of
our book only and are regarded as the most
favorable by the specialists as well as
ordinary people. That will be sufficient,
inshallah.
Imam Ali’s Sermon of the Sincerity
of Believing in the Oneness of Allah
The foremost in the worship of Allah is the

acknowledgement of Him. The origin of
acknowledging Him is to believe in His oneness. The
system of believing in His oneness is to deny His
being enjoying attributes, because the minds testify
that every attribute or attributed is new in creation.
Every creature testifies that it has a creator that is
neither an attribute nor an attributed. Every attribute
and attributed testifies that is has likes. Everything
that has a like is new. Every new thing testifies it has
not been eternal, because eternity prevents newness.
Who recognizes Allah’s essence does not recognize
Him. Who decides an end to Allah does not believe in
His oneness. Who compares Him –to anything- does
not believe in Him. Who likens him –to anything-
does not recognize His actuality. Who imagines Him
does not mean Him. Who claims of fathoming Him
does believe in His oneness. Who states that He has
an end does not believe in Him. Who points at Him
does not believe in His eternity. Who admits
limitations for Him does not refer to Him. Who
recognizes parts for Him does not succumb to Him.
Every idiosyncratic matter is made. Except Him,
every existent matter is imperfect.
The evidence on the existence of Allah is His made.
The intellects recognize the acknowledgement of Him.
The conception proves His claim. His portents are His
evidences against His servants. When Allah created
the creatures, He made a screen between them and
Him. His distinction proves that He is different from
them. The proof of His being free of materiality is His
creating the creatures from materials. The materials
are evidences on the neediness of the creatures. The
proof of His being foremost is His originating the
creatures. Every originated substance is unable to
originate others.
His names are expressions. His deeds are means of
understanding. His essence is a truth. His
quintessence distinguishes Him from the creatures.
Thus, whoever states a description for Allah ignores
Him, and whoever states a like for Him misses Him,
and whoever states an essence for Him passes Him
up. To ask, “Where is Allah?” is to state a definite
place for Him, and to ask, “In which substance is
He?” is to include Him –to another thing-, and to ask,
“Since when is He?” is to define an end for Him, and
to ask, “For what is He existent?” is to state a reason
for Him, and to ask, “How is He?” is to liken Him –to
other things-, and to ask, “When is He?” is to state a
definite time for Him, and to ask, “Till when is He?” is
to state a definite deadline to Him. To state a definite
deadline to Allah is to part Him. To part Him means
to describe Him, and to describe him leads to
disbelieving in Him. He whoever divides Him is going
away from Him.
Allah does not change when His creatures change
and does not acquire limits when others acquire such
limits. He is single but not a number. He is peculiar
but not with the partition of needs. He is unseen but
not being inside a substance. He is evident but not in
physical nearness. He is clear but not seeable. He is
Aware but not having corporeality. He acts but
without connotation of movements. He is arranging
without intellectual planning. He is managing without
need to movements. He hears without sense and sees
without instrumentality. He is near without physical
closeness and remote without distance. He is existent
but not after nonexistence. Times do not accompany
Him. Places do not include Him. Changes do not
affect Him. Descriptions do not limit Him. Tools do
not restrain Him. His being preceded times. His
existence preceded nonexistence. Origin is His
eternity.
As He created the feelings, it is known that He does
not need feelings. As he created the essences, it is
known that He does not have essence (like the
others). As He originated the creatures, it is known
that He had no originator. As He is different from
things, it is known that nothing matches Him. As he
created comparable things, it is known that nothing
compares Him. He compared light to darkness and
coldness to hotness. He formed the opposites of these
things and approximated their different things.
Difference refers to its Maker and comparison refers
to its comparer. He, the Glorified, made them the
evidences on His godhood and witnesses on His being
not seen and speakers of His wisdom. The
composition of these matters speaks of their being
created. Their existence speaks of their nonexistence.
Their movement speaks of their transience. Their
expiry declares that their Creator will never expire.
This is Allah’s saying: “And of everything we have
created two pairs that you may be intelligent.”1 He
made difference between ‘before’ and ‘after’ so that it
will be recognized that nothing was before Him and
nothing will be after Him. The instincts of the
creatures prove that their Maker has no instinct. The
1
The Holy Quran,Sura of Ath-Thariyat (51) Verse (49)
changeability of the creatures proves that the Maker
of their changes is unchangeable. The timing of the
creatures proves that the Maker of their timing is
timeless. He made screens among the creatures so
that they will realize that there is no screen between
them and Him. The confirmation of godhood had
been proved to Him before the creation of the
servants. The truth of lordship had been proved to
Him before the existence of the slaves. The
interpretation of hearing had been proved to Him
before the existence of anything that is heard. The
meaning of knowledge had been proved to Him before
the existence of anything that is known. The
obligation of capability had been proved to Him before
the existence of anything that is under capability. He
deserved the name of ‘the Creator’ before He created
the creatures, and deserved the name of ‘the Maker’
before He originated things. He distinguished the
things without any means and collected them without
any means. He arranged them without any efforts.
Thoughts do not reach His essence and
understandings do not comprehend His
quintessence. “When?” does not apply to Him, “may”
does not make Him nearer, “probably” does not
screen Him, “with” does not compare Him, and “He”
does not comprise Him. Tools limit themselves only.
Instrumentality refers to its likes. Deeds are found in
the things themselves. Apparatuses tell of their
neediness. Opposition tells of the opposite. Matches
refer to their likes. Times refer to the events.
Descriptions are distinguishable by the help of the
names. The matches were discriminated from them.
Their events referred to them. “Since” prevented them
from eternity. “May” stopped against their infinity.
“Unless” denied its fatalism. As they –things-
separated, they referred to their separator. As they
varied, they referred to the originator of their
variation. The Creator is obvious to the minds
through the things. He hid from sight through them.
Things proved that the Creator is more exalted than
being realized by thoughts. They proved the lessons.
Evidences were extracted from them. Through minds,
the believing in Allah is proved, and through
declaration of Allah, the faith is perfected.
There is no religion without recognition. There is no
recognition without believing. There is no believing
without pure monotheism –believing in Allah’s
oneness-. There is no monotheism without sincerity.
No sincerity if there is anthropomorphism. No denial
occurs with the believing in the descriptions –of the
Lord-. No pure believing occurs without dismissing
the denial totally. Proving a part of
anthropomorphism proves the whole. The whole
believing in Allah’s oneness does not materialize some
of the denial. Declaration is the denial of rejection.
Sincerity cannot be reached if there is any amount of
denial. Everything that is found in a created matter is
nonexistent to the creator –of that matter-.
Everything that is possibly occurring to a created
matter is impossibly occurring to the creator –of that
matter-. Motion, parting, and contacts are not
applicable to the Creator. How is it acceptable that a
matter that He created can apply to Him, a matter
that He originated can affect Him, or a matter that He
launched can occur to Him? Otherwise, His essence
would be variable, His quintessence would be
divisible, and eternity would not be described to Him.
Moreover, eternity would not have a meaning other
than expiry, and the creator would not have a
meaning other than the created. If He had back, he
would have front. If He seeks perfection, He will be
imperfect. How is it then acceptable for a matter that
is variable to have the name of eternity? How is it
then acceptable for a thing that is affected by events
and years to deserve perpetuity? How is it acceptable
for a thing that has parts to originate parts? In this
case, He would be having tools, and He would be
changed into a guided thing after He had been a
guide, and His description would be compared to the
others’ descriptions. The impossible hypothesis in not
evidence and no answer can be found for the
impossible question.
That was a brief part of the Imam’s
sermon.
Imam Ali’s Commandment for his
son Hasan bin Ali1
From the father who is (shortly) to die, who

acknowledges the hardships of the times, who has
turned away from life, who has submitted himself to
the (calamities of) time, who realizes the evils of the
worlds who is living in the abodes of the dead and is
due to depart from them any day; to the son who
yearns for what is not to be achieved, who is treading
the path of those who have died, who is the victim of
ailments, who is entangled in the (worries of the)
days, who is a target of hardships, a slave of the
world, a trader of its deception, a debtor of wishes, a
prisoner of mortality, an ally of worries, a neighbor of
griefs, a victim of distresses, who has been
overpowered by desires, and who is a successor of the
dead.
Now, (you should know that) what I have learnt
from the turning away of this world from me, the
onslaught of time over me and the advancing of the
next world towards me is enough to prevent me from
remembering anyone except myself and from thinking
beyond myself. But when I confined myself to my own
worries leaving the worries of others, my intelligence
saved me and protected me from my desires. It
clarified to me my affairs and led me to seriousness
wherein there was no trickery and truth, which was
not tarnished by falsehood. Here, I found you a part
of myself, rather I found you my whole, so much so
that if anything befell you, it was as though it befell
1
This is quoted from Ali Reza’s translation of Nahjul
Balagha. (The Translator)
me and if death came to you it was as though it came
to me. Consequently, your affairs meant to me what
my own matters meant to me. So, I have written this
piece of advice (to you) as an instrument of seeking
help through it, whether I remain alive for you or
cease to exist.
I advise you to fear Allah, O my child, to abide by
His commands, to fill your heart with remembrance
of Him and to cling to hope from Him. No connection
is more reliable than the connection between you and
Allah provided you take hold of it. Enliven your heart
with preaching, kill it by renunciation, energize it
with firm belief, humiliate it by recalling death, make
it believe in mortality, make it see the misfortunes of
this world, make it fear the authority of the time and
the severity of some changes during the nights and
the days, place before it the events of past people,
recall to it what befell those who were before you and
walk among their cities and ruins, then see what they
did and from what they have gone away and where
they have gone and stayed. You will find that they
departed from (their) friends and lodged in the house
of loneliness. Call in their houses: O empty houses,
Where are your habitants? Then stop on their graves
and say: O ragged bodies and separated organs, How
have you found the lodge in which you are living? O
my son, Shortly, you too will be like one of them.
Therefore, plan for your place of stay and do not sell
your next life with this world.
Give up discussing what you do not know and
speaking about what does not concern you. Keep off
the track from which you fear to go astray because
refraining (from moving) when there is fear of straying
is better than embarking on dangers. Ask others to
do good; you will thus be among the good doers.
Desist others from evil with your action as well as
your speech and keep off, to the best of your ability,
from he who commits it. Struggle for Allah as is His
due; and the reviling of a reviler should not deter you
in matters of Allah. Leap into dangers for the sake of
right wherever it be. Acquire insight into religious
law. Habituate yourself to endure hardships. In all
your affairs, resign yourself to Allah, because you will
thus be resigning yourself to a secure shelter and a
strong protector. You should ask only from your Lord
because in His hand is all the giving and depriving.
Seek good (from Allah) as much as you can.
Understand my advice and do not turn away from it,
because the best saying is that which benefits. Know
there is no good in knowledge, which does not
benefit, and if knowledge is not made use of then its
acquisition is not justified.
O my child, when I noticed that you were of goodly
age and noticed that I was increasing in weakness, I
hastened with my will for you and wrote down salient
points of it lest death overtakes me before I divulge to
you what I have in my heart, or lest my wit be
affected as my body has been affected, or the forces of
passions or the mischiefs of the world overtake you
making you like a stubborn camel. Certainly, the
heart of a young man is like uncultivated land. It
accepts whatever is strewn on it. So, I hastened to
mould you properly before your heart hardened up
and your mind became occupied, so that you might
be ready to accept through your intelligence the
results of the experience of others and be saved from
going through these experiences yourself. In this way,
you would avoid the hardship of seeking them and
the difficulties of experimenting. Thus, you are
getting to know what we had experienced and even
those things are becoming clear to you, which we
might have missed.
O my child, even though I have not reached the age
which those before me had; yet I looked into their
behavior and thought over events of their lives. I
walked among their ruins till I was as one of them. In
fact, by virtue of those of their affairs that have
become known to me it is as though I have lived with
them from the first to the last. I have therefore been
able to discern the impure from the clean and the
benefit from the harm.
I have selected for you the choicest of those
matters, and collected for you their good points and
have kept away from you their useless points. Since I
feel for you affairs as a compassionate father should
feel and I aim at giving you training, I thought it
should be at a time when you are advancing in age
and new on the stage of the world, possessing upright
intention and clean heart and that I should begin
with the teaching of the Book of Allah and its
interpretation, the laws of Islam and its commands,
its lawful matters and unlawful matters and that I
should not go beyond these for you. Then I feared lest
you should get confused as other people had been
confused on account of their passions and (different)
views. Therefore, in spite of my dislike for you being
so warned, I thought it better for me to make this
position strong rather than leave you in a position
where I do not regard you safe from falling into
destruction. I hoped that Allah would help you in
your straight-forwardness and guide you in your
resoluteness. Consequently, I wrote this piece of my
will for you.
O my child, what I love most for you to adopt from
my will is to fear Allah, to confine yourself to what
Allah has made obligatory on you, and to follow the
actions of your forefathers and the virtuous people of
your folks, because they did not fall short in seeing
for themselves what you will see for yourself, and
they did about their affairs as you would like to think
(about your affairs). Thereafter, their thinking led
them to discharge the obligations they came to know
of and to desist from what they were not required to
do. If your heart does not accept this without
acquiring knowledge as they acquired it, then your
search should first be by way of understanding and
learning and not by falling into doubts or getting
entangled in quarrels.
Before you probe into this, you should begin by
seeking Allah’s help and turning to Him for
competence and keeping aloof from everything that
throws you into doubt or flings you towards
misguidance. When you have made sure that your
heart is clean and humble and your thoughts have
come together and you have only one thought which
is about this matter, you should see what I have
explained to you; but if you have not been able to
achieve that piece of observation and thinking which
you would like to have, then know that you are only
stamping the ground like a blind she-camel and
falling into darkness while a seeker of religion should
not grope in the dark or create confusion. It is better
to avoid this.
The first and the last of my wording is that I praise
the Lord of your fathers, as well as you and my. He is
the Lord of the heavens and the earth. I praise Him
with what He deserves and as He deserves and as He
loves and as it should be. We implore Him to bless
our Prophet (peace be upon him and his family) and
his family and all of the prophets and apostles of
Allah as the blessing of all of those who blessed him.
We also implore Him to complete His grace on us in
what He has guided us in asking Him and responding
to us. The virtues are complete only through His
grace.
Appreciate my advice, O my child, and know that
He Who is the Master of death is also the Master of
life, that the Creator causes death as well; that He
Who destroys is also the restorer of life and that He
Who inflicts disease is also the curer. This world
continues in the way Allah has made it with regard to
its pleasures, trials, rewards on the Day of Judgment,
and all that He wishes and you do not know. If
anything of this advice is not understood by you then
attribute it to your ignorance of it, because when you
were first born you were born ignorant. Thereafter,
you acquired knowledge. There are many matters of
which you are ignorant and in which your sight first
wonders and your eye wonders then after this you see
them. Therefore, cling to Him Who created you, fed
you, and put you in order. Your worship should be
for Him, your eagerness should be towards Him, and
your fear should be of Him.
Know, O my child, that no one received messages
from Allah, the Glorified, as the Prophet (may Allah
bless him and his family) did. Therefore, regard him
as your forerunner and leader towards deliverance.
Certainly, I shall spare no effort in giving you advice
and surely even if you try you cannot acquire that
insight for your welfare as I have for you.
Know, O my child, that if there had been a partner
with your Lord, his messengers too should have come
to you and you would have seen signs of his authority
and power and you should have known his deeds and
qualities. But He is only One God as He has
described Himself. No one can dispute with Him in
His authority. He is the Creator of everything. He is
too great to have His divinity proved by the
encompassing heart or eye. When you have
understood this then you should do what is done by
him who is like you by way of his low position, his
lack of authority, his increasing incapability, and his
great need of his Lord for seeking His obedience,
fearing His chastisement and apprehending His
anger, because He does not command you save for
virtue and does not refrain you save from evil.
O my child, I have informed you about the world,
its condition, its decay and its passing away and I
have informed you of the next world and of what has
been provided in it for its people. I have recounted to
you parables about it so that you may draw
instruction from them and act upon them. The
example of those who have understood the world is
like those travelers who, being disgusted with
drought-stricken places set off for greenery and a
fruitful place. Then they endured difficulties on the
way, separation from friends, hardships of the
journey and unwholesome-some food in order to
reach their fields of plenty and place of stay.
Consequently, they do not feel any pain in all this
and do not regard any expenditure to be waste.
Nothing is more loveable to them than what carries
them closer to their place of stay. (Against this), the
example of those who are deceived by this world is
like the people who were in a green place but they
became disgusted with it and went to a drought-
stricken place. Therefore, for them nothing is more
detestable or abominable than to leave the place
where they were to go to a place, which they will
reach unexpectedly and for which they are heading.
I have accused you of various sorts of ignorance, so
that you will not reckon yourself with the scholars,
then you will take pride in yourself when you solve a
problem. The actual well-educated is that who
realizes that he ignores more than what he knows;
hence, he reckons himself with the ignorant and
receives more knowledge by seeking it painstakingly.
He keeps on being scholar, by desiring getting more
information, benefiting by what he learns, revering
his teachers, keeping silence, bewaring of faults, and
feeling ashamed of mistakes. If he confronts what he
does not know, he will not deny his unawareness
because he has already declared his being ignorant.
The actual ignorant is that who reckons himself with
the scholars -although he ignores many things- and
depends on his opinion. He is so far away from the
scholars whom he disgraces. He accuses everyone
who does not agree with him of error and misguides
in the matters that he ignores. He denies and belies
the matters that he ignores, and says: I do not know
this, and I see it is not accurate and it will never be
accurate. This is because such an ignorant is
overconfident of his opinion and less aware of his
ignorance. He is always involved in his confusing
opinions, listening to his ignorance, denying the
right, perplexing in his unawareness, and exalting
from seeking knowledge.
O my child, try to understand my commandment
and make yourself the measure (for dealings) between
you and others. Thus, you should desire for others
what you desire for yourself and hate for others what
you hate for yourself. Do not oppress as you do not
like to be oppressed. Do good to others as you would
like good to be done to you. Regard bad for yourself
whatever you regard bad for others. Accept that
(treatment) from others, which you would like others
to accept from you. Do not talk about what you do
not know even though what you know be very little.
Do not say to others what you do not like to be said
to you.
Know that self-admiration is contrary to propriety
(of action) and is a calamity for the mind. When you
have been guided on the right path, humble yourself
before Allah as much as you can.
Know that in front of you lies a road of long
distance and severe hardship and that you cannot
avoid seeking it. Take your requirements of provision
keeping the burden light. Do not load your back
beyond your power lest its weight become a mischief
for you. Whenever you come across a needy person
who can carry for you your provision to hand it back
to you on the Day of Judgment when you will need it,
then accept him as good opportunity and get him to
carry it. Put in that provision as much as you are
able to, for it is likely that if you may need him
(afterwards), you may not get hold of him. If a person
is willing to borrow from you in the days of your
affluence to pay it back to you at the time of your
need then make use of this opportunity. Know that in
front of you lies an impassable valley, your
terminating point at the other end of this passage will
necessarily be either Paradise or Hell, wherein the
light-burdened man will be in a better condition than
the heavy-burden one. Therefore, prepare the place
before getting down.
Know that He Who owns the treasuries of the
heavens and the earth has permitted you to pray to
Him and has promised you acceptance of the prayer.
He has commanded you to beg from Him in order
that He may give you and to seek His mercy in order
that He may have mercy on you. He has not placed
anything between you and Him that may veil Him
from you.
He has not required you to get a mediator for you to
Him, and if you err, He has not prevented you from
repentance. He does not hasten with punishment. He
does not taunt you for repenting, nor does He
humiliate you when humiliation is more appropriate
for you. He has not been harsh in accepting
repentance. He does not severely question you about
your sins. He does not disappoint you of His mercy.
Rather He regards abstention from sin as a virtue. He
counts your one sin as one while He counts your one
virtue as ten.
He has opened for you the door of repentance.
Therefore, whenever you call Him He hears your call,
and whenever you whisper to Him He knows the
whispers. You place before Him your needs, unveil
yourself before Him, complain to Him of your worries,
beseech Him to remove your troubles, seek His help
in your affairs and ask from the treasuries of His
mercy that which no one else has power to give,
namely length of life, health of body and increase in
sustenance. Then He has placed the keys of His
treasuries in your hands in the sense that He has
shown you the way to ask Him.
Therefore, wherever you wish, open the doors of His
favor with prayer. and let the abundant rains of His
mercy fall on you. Delay in acceptance of the prayer
should not disappoint you because the grant of
prayer is according to the measure of (your) intention.
Sometimes acceptance (of prayer) is delayed with a
view to its being a source of greater reward to the
asker and of better gifts to the expectant. Sometimes
you ask for a thing but it is not given to you, and a
better thing is given to you later or a thing is taken
away from you for some greater good of yours,
because sometimes you ask for a thing which
contains ruin for your religion if it is given to you.
Therefore, your request should be for things whose
beauty should be lasting and whose burden should
remain away from you. As for wealth it will not last
for you nor will you live for it.
O my child, know that you have been created for
the next world, not for this world, for destruction (in
this world) not for lasting, and for dying not for living.
You are in a place, which does not belong to you, a
house for making preparations and a passage
towards the next world. You are being chased by
death from which the runner-away cannot escape, as
it would surely overtake him. So, be on guard against
it least it overtakes you at a time when you are in a
sinful state and you are thinking of repenting but it
creates obstruction between you and repentance. In
such a case you will ruin yourself.
O my child, remember death very much and the
place where you have to go suddenly and reach after
death, so that when it comes you are already on your
guard against it and have prepared yourself for it and
it does not come to you all of a sudden and surprise
you. Beware lest, you become deceived by the
leanings of the people towards worldly attraction and
their rushing upon it. Allah has warned you about it
and the world has informed you of its mortal
character and unveiled to you its evils.
Surely, those (who go) after it are like barking dogs
or devouring carnivore who hate each other. The
stronger among them eat away the weaker and the
big among them tramples over the small. Some are
like tied cattle and some like untied cattle who have
lost their wits and are running in unknown
directions. They are flocks of calamities wandering in
rugged valleys. There is no herdsman to detain them.
The world has put them on the track of blindness and
taken away their eyes from the beacons of guidance.
They have therefore been perplexed in its
bewilderings and sunk in its pleasures. They took it
as a god so it played with them. They too played with
it and forgot what is beyond it. Darkness is
disappearing gradually. Now it is as though travelers
have got down and the hasteners will soon meet.
Beware, O my child lest, the abundance of its flaws
dishonors you.
Know, O my child, that everyone who is riding on
the carriage of night and day is being carried by them
even though he may be stationary, and he is covering
the distance even though he is staying and resting.
Allah has accepted nothing but ruining this world
and prospering the next world.
O my child, you should abstain from the worldly
affairs against which Allah has warned you. If you
will not accept my advise, you should know with
certainty that you cannot achieve your desire and
cannot exceed your destined life. You are on the track
of those before you. Therefore, be humble in seeking
and moderate in earning because often seeking leads
to deprivation. Every seeker of livelihood does not get
it, nor is everyone who is moderate in seeking
deprived. Keep yourself away from every low thing
even though they may take you to your desired aims,
because you will not get any return for your own
respect, which you spend. Do not be the slave of
others for Allah had made you free. There is no good
in good which is achieved through evil and no good in
comfort that is achieved through (disgracing)
hardship.
Beware lest bearers of greed should carry you and
make you descend down to the springs of
destruction. If you can manage that there be no
wealthy person between yourself and Allah, do so,
because in any case you will find what is for you and
get your share. A little received directly from Allah the
Glorified, is more dignified than that which is more
but is received through (the obligation of) His
creatures, although (really) all is from Allah.
If you see –and Allah’s is the highest example- in
what you seek from the kings and from the lowly
people, you will realize that the few amounts that you
receive from the kings is pride for you, while the
much amount that you receive from the lowly people
is dishonor. Use economy in your affairs and you will
have a good result. No price will equate anything of
your religion and honor. The actual defrauded is that
who refused his share that Allah decides. Take only
what comes to you from the worldly affairs and leave
what do not come to you. If not, you should
economize in seeking earnings.
Beware of associating with those whom you expect
to ruin your religion. Keep away from the rulers. Do
not secure the Shaitan’s trickeries and say that you
will desist when you see evil. This is the way that led
those who were before you to devastation. They
believed in the Judgment and did not accept to sell
their next world with this one, but the Shaitan shook
them in his trickeries and deception. Hence, they
were involved in his destruction in front of a scanty
benefit of this world. The Shaitan moved them from
an evil into another till he made them despair of
Allah’s mercy and took them into disappointment.
Finally, they turned their faces to what violated Islam
and its rulings.
If you are attracted to the worldly pleasures by
currying favor with the rulers and violate what I have
warned you against, then you should tie your tongue.
Rulers are not guaranteed in rage. You should also
not follow their news, divulge their secrets, and
intrude yourself among them.
Safety lies in silence. It is easier to rectify what you
miss by silence than to secure what you lose by
speaking. Whatever is in a pot can be retained by
closing the lid. I should prefer you to retain what is in
your hands rather to seek what is in other’s hands.
Report only the sayings of a truthful lest, you will be
a liar. Falsehood is humility. Subsistence with
economy is better for you than many earnings with
extravagance. Bitterness of disappointment is better
than seeking from people. Manual labor with chastity
is better than the riches of a vicious life. A man is the
best guard of his own secrets. Often a man strives for
that harms him. He who speaks much speaks
nonsense. Whoever ponders perceives. The virtuous
acquaintance is the best luck a man may target.
Associate with people of virtue; you will become one
of them. Keep aloof from people of vice; you will
remain safe from them. Distrust should never control
you because it will destroy any association between
others and you. Some say that distrust is a part of
prudence. The worst food is that which is unlawful.
Oppressing the weak is the worst oppression.
Adultery is as its name. Standing the misfortunes
protects the heart –from flaws-. Where leniency is
unsuitable, harshness is lenience. Often cure is
illness and illness is cure. Often the ill-wisher gives
correct advice while the well-wisher cheats. Do not
depend upon hopes because hopes are the mainstay
of fools. Kindle your mind with morality like fire when
kindled with wood. Do not be like the collector of
firewood at night and the scum of a flood. Ingratitude
is meanness. Befriending the ignorant is evil omen. It
is wise to preserve one’s experience. Your best
experience is that which teaches you a lesson.
Lenience in behavior is generosity. Make use of
leisure before it changes into (the hour of) grief.
Determination is prudence. Slowness is a cause of
deprivation. Not every seeker achieves (what he
seeks); and not every departer returns. To lose
provision means ruin. Every matter has a
consequence. Often a small quantity is more
beneficial than a large quantity. What is destined for
you will shortly come to you. A trader undertakes a
risk. There is no good in an ignoble helper. Never
trust a matter the end of which is unknown. Self-
possession achieves prevalence. Understanding
achieves proliferation. Meeting with people of virtue
prospers the heart. Be compliant with the world as
long as it is in your grip. Beware of ride the pack
animal of disputation. Hurry in obliterating a sin by
repentance. Never betray those who trust you even if
they betray. Never divulge a secret even if its owner
divulges. Do not put yourself to risk as regards
anything in expectation for more than that. Seek
insistently and you will receive what is destined for
you. Accept the glorification. Give generously. Use
good wording with people.
The most inclusive word of wisdom is surely that
you should love for people what you love for yourself
and hate for them what you hate for yourself.
Know that fulfilling the pledges and defending the
horror are parts of generosity. Disaffection is the sign
of malice. The many excuses are the sign of
niggardliness. It may happen that withholding with
kindness is better than giving with severity. To build
good relations with the relatives is a part of favoring.
No one will depend upon you or trust your relations if
you rupture your relations with the relatives.
Accusation is the face of enmity.
Bear yourself towards your brother in such a way
that if he disregards kinship, you keep to it; when he
turns away, be kind to him and draw near to him;
when he withholds spend for him; when he goes away
approach him; when he is harsh be lenient; when he
commits wrong think of (his) excuse for it, so much
as though you are a slave of him and he is the
benevolent master over you. But take care that this
should not be done inappropriately, and that you
should not behave so with an undeserving person. Do
not take the enemy of your friend as a friend because
you will thus antagonize your friend. Never use
trickery. It is the character of the evil ones. Give true
advice to your brother, be it good or bitter. Help your
brother in any case, and go with him wherever he
goes, and never retaliate him even if he throws dust
in your mouth. Prevail your enemy by doing favor to
him. This is more successful. You will save yourself
from people by good manners and swallowing the
anger. I did not find a sweeter thing than swallowing
one’s anger in the end, and nothing more pleasant in
consequence. Never suspect in your brother and
never leave him without blaming. Be lenient to him
who is harsh to you for it is likely that he will shortly
become lenient to you. Rupture of relations is very
ugly. What an ugly thing is the alienation after
brotherhood, enmity after affection, betraying those
who trust you, disappointing those who expect your
good, and cheating those who confide in you!
If you intend to cut yourself off from a friend, leave
some scope for him from your side by which he may
resume friendship if it so occurs to him some day. If
anyone has a good idea about you prove it to be true.
Do not disregard the interests of your brother
depending upon your terms with him, for he is not
your brother if you disregard his interests. Your
family should not become the most miserable people
because of you. Do not lean towards him who turns
away from you. Do not turn away from him who leans
towards you when he deserves association. Your
brother should not be firmer in his disregard of
kinship than you in paying regard to it. You should
exceed in doing good to him than is evil to you, giving
to him than is withholding, and favoring him than is
ceasing. Do not feel too much the oppression of a
person who oppresses you, because he is only busy
in harming himself and benefiting you. The reward of
him who pleases you is not that you displease him.
Livelihood is of two kinds -a livelihood that you seek
and a livelihood that seeks you, which is such that if
you do not reach it, it will come to you.
Know, O my child, time is changeable. Do not be
one of those who blame too much and are excused
too little. How bad it is to bend down at the time of
need and to be harsh in riches. You should have from
this world only that with which you can adorn your
permanent abode. Spend properly and do not be the
treasurer of others. If you cry over what has gone out
of your hands then also cry for what has not at all
come to you. Infer about what has not yet happened
from what has already happened, because
occurrences are ever similar. Never show ingratitude
to them who do favor to you. Ingratitude is the vilest
atheism. Accept others’ apology. Do not be like those
whom preaching does not benefit unless you inflict
pain on them, because the wise take instruction from
teaching while beasts learn only from beating.
Respect the rights of those who respect your rights
whether they were high-ranking or lowly. Ward off
from yourself the onslaught of worries by firmness of
endurance and purity of belief. He who gives up
moderation commits excess. The best share of a man
is satisfaction. Envy is the evilest companion. Despair
brings about negligence. Niggardliness brings about
blame. A companion is like a relation. A friend is he
whose absence also proves the friendship. Passion is
a partner of distress. Suspension at situations of
perplexity is success. Conviction is the best expeller
of care. Censure is the outcome of falsehood. Safety
lies only in honesty. The outcome of telling lies is the
worst. Often the near ones are remoter than the
distant ones, and often the distant ones are nearer
than the near ones. A stranger is he who has no
friend. Mistrust should not make you lose your
intimate friend. He who diets will gain cure. He who
transgresses right narrows his own passage. He who
stays in his position remains constant upon it. The
best trait is doing favor to others. The vilest evil is
transgressing the less powerful. Pudency is the
course to every fine thing. The firmest handle is piety.
The most trustworthy intermediary is that which you
adopt between yourself and Allah. He who accepts
your excuse is doing favor to you. Excessive censure
kindles the fires of disputation. Many diseased
persons were cured and many healthy ones passed
away. When greed leads to ruin, deprivation is an
achievement. Not every defect can be reviewed, and
not every opportunity recurs.
Often a person with eyes misses the track while a
blind person finds the correct path. Not every seeker
gains his objective, and not every one that is on his
guard can be saved. Delay an evil because you will be
able to hasten it whenever you desire. You should
treat others kindly if you want them to treat you
kindly. Bear your brother in spite of his defects. Do
not censure excessively, because this creates malice
and drags to hatred. Seek the censure of those who
find you excuses. The disregard of kinship of the
ignorant is equal to the regard for kinship of the wise.
Protecting the honor is a sort of generosity. Whoever
regards the world as great, it will humiliate him. He
whomever puts himself under censure will be
enraged. Dishonor is so near to people of
transgression. It is fitter to breach loyalty with him
who betrays. The deadliest slip is that of the cautious
ones. The cause of telling lies is the worst. Lechery
ruins the much amount. Economy develops the few
amounts. Fewness is humility. It is well-natured to
respect the parents. Errors pursue haste. A pleasure
that begets sorrow is worthless. The actual wise is
that who benefits by experiments. Guidance removes
blindness. Your tongue is the translator of your mind.
No harmony occurs when there is incongruity.
Visiting the neighbors is a pattern of good-neighbor.
He who uses economy will never fail. He who abstains
–from the worldly pleasures- will never suffer poverty.
The surface evinces the hidden. A seeker may seek
his death. Never substitute confidence for hope. Not
every fearful thing is harmful. It happens that joking
is changed into seriousness. This world will betray
those who trust it and will humiliate those who glorify
it and will defeat those who try to prevail it and will
disappoint those who seek its refuge. Not every one
who shoots will hit. When authority changes, the time
changes too. The best of your family members is he
who supports you. Joking creates hatred. A careful
one often skimps. The true conviction is the head of
religion. Avoidance of disobediences is the perfection
of sincerity. The best wording is that which is
supported by deeds. Safety always accompanies
righteousness. Supplication –to God- is the key to
mercy. Consult the friend before adopting a course
and the neighbor before taking a house. Consider this
world as a temporary lodging. Receive those who visit
you. Accept the excuses of those who make apology.
Accept the surplus of people. Do not show anyone
what he dislikes. Obey your brother even if he
disobeys you, and build good relations with him even
if he ruptures relations with you. Habituate yourself
to leniency and opt for the best moralities. Good
mannerism is a custom. Beware lest, you mention in
your speech what may be dirty or rouse laughter even
though you may be relating it from others. Judge on
yourself before others judge on it.
Do not consult women because their view is weak
and their determination is unstable. Cover their eyes
by keeping them under the veil because strictness of
veiling keeps them and you for long. Their coming out
is not worse than your allowing an unreliable man to
visit them. If you can manage that they should not
know anyone other than you, do so. Do not allow a
woman matters other than those about herself. This
is better for achieving prosperous and peaceful life
and permanent beauty. A woman is a flower not an
administrator. Do not pay her regard beyond herself.
Do not encourage her to intercede for others lest, she
will be with that party against you. Do not associate
women for a long time so that you will not feed up
with them and they will not feed up with you. Keep a
part of abstinence from them in yourself. To abstain
from women while they realize your ability to
associate with them is better than their being more
powerful than you are. Do not show suspicion out of
place, because this leads a correct woman to evil. You
should use wisdom in treating them; you should
punish when they make a big or a small mistake. Do
not punish so excessively that you make the guilt
seem to be grand and disgrace censure.
Use good manners with the servants. Lessen your
rage and do not use excessive censure when there is
no sin. If any of them makes guilt, you should blame
them. Blaming with amnesty is more effective than
physical punishment for the intelligent. Do not hold
the mindless. Lessen retaliation. For everyone among
your servants fix a work for which you may hold him
responsible. In this way, they will not fling the work
one over the other.
Respect your relatives because they are your wing
with which you fly, the origin towards which you
return, and your hands with which you attack. They
are the propensity in time of crises. You should honor
the generous among them, visit the ailed, take part in
their affairs, and alleviate their problems. Seek
Allah’s aid in all your affairs. He is surely the best
supporter.
Place your religion and your world at Allah’s
disposal and beg Him to ordain the best for you in
respect of the near and the far, this world and the
next; and that is an end to the matter.
Imam Ali’s Commandment for his
son Hussein bin Ali
O son, I command you to fear God in richness and

poverty, cling to the word of right in satisfaction and
rage, be moderate in richness and poverty, be fair to
your friends and enemies, work in activity and
laziness, and satisfy yourself with Allah is crises and
luxury.
O son, an evil that is followed by Paradise is not a
true evil, and a welfare that is followed by Hell is not
a true welfare. Every comfort other than Paradise is
valueless and every misfortune other than Hell is a
good health.
You should know, O my son, that he who notices
his own flaws will give up chasing others’ flaws.
Nothing will cover those who strip the covers of piety.
He who satisfies himself with Allah’s distribution (of
sustenance) will not be sad for that which misses
him. He who unsheathes the sword of aggression will
be killed with it. He who digs a well for his brother
will fall in it. The screens of the houses of those who
tear others’ screens will be exposed. He who neglects
his sin will see the others’ sins as great. He who
overdoes will be exhausted. He who pushes himself in
the risks will be sunken. He who prefers his opinion
will deviate. He who clings only to his own views will
make mistakes. He who shows arrogance against
people will be humiliated. He who associates with the
scholars will be respected. He who associates with
the mean ones will be disgraced. He who belittles
people will be insulted. He who intrudes himself in
evils will be accused. He who jokes will be
disrespected. He who gives much of something will be
known of it. Much speech leads to much erring.
Much erring leads to decreased pudency. Little
pudency leads to decreased piety. Little piety deadens
the heart. The dead-hearted will be in Hell.
O son, the actual foolish is he who looks in people’s
defects and accepts the same defects for himself. He
who ponders (over things) will surely learn lessons.
He who learns lessons will surely retire. He who
retires will be in safe. He who neglects the passions
will live in freedom. People will bear love to those who
leave envy.
O son, the honor of the (faithful) believer is to
dispense with people. Satisfaction is a never-ending
treasure. He who mentions death frequently will
satisfy himself with little worldly pleasures. He who
realizes that his words are within his deeds will speak
of nothing except what benefits him.
O son, how strange that who fears the punishment
and does not cease –from doing evil- is! How strange
that who wishes for the rewards and does not repent
or work is!
O son, intelligence casts on illumination,
inadvertence casts on gloom, and ignorance casts on
deviation. The actual happy is that who learns
lessons from the others. Morality is the best heritage.
The best friend is the good mannerism. No growth
can be expected from rupturing relations with the
relatives and no wealth should be waited from
lechery.
O son, good health is of ten parts, nine of which lies
in silence except in situations of reference to Allah,
and one lies in the abandonment of associating with
the foolish ones.
O son, for those who dress the acts of disobedience
to Allah in their meetings, Allah will cast humility on
them. He who seeks studies will surely learn.
O son, lenience is the head of knowledge, and
idiocy is its epidemic. Patience in misfortunes is one
of the treasures of faith. Continence is the adornment
of poverty. Thanking is the adornment of richness.
Excessive visits create boredom. Tranquility is the
opposite of prudence if it precedes awareness. Self-
esteem refers to weak-mindedness.
O son, many views have brought sorrow, and many
words have deprived of grace.
O son, there is no honor higher than Islam, no
generosity more glorious than God-fearing, no
fortress more protective than piety, no interceder
more successful than repentance, no dress fitter than
good health, and no wealth more sufficient than
satisfaction with the sustenance. He who confines
himself to the minimum necessity will have rest
before others and will find himself a place in the
tranquil life.
O son, acquisitiveness is the key to fatigue, the
mount of exhaustion, and the leader to the
commitment of sins. Avidity is the comprehensive of
defects. The matters that you abominate from others
should be sufficient discipliners for you. Your friend
should enjoy the same rights that you enjoy. He who
engages himself in an affair before examining the
outcome will suffer misfortunes. Planning before
working saves from sorrow. He who propounds the
opinions will realize the places of errors. Patience is a
protector against poverty. Niggardliness is the dress
of misery. Acquisitiveness is the sign of destitution. A
poor man who keeps good relations is better than a
wealthy one who breaks his relations (with others).
Everything has a food. Son of Adam –man- is the food
of death.
O son, do not make a sinner despair. Many
adopters of sins enjoy a happy end and many
benevolent ones rupture their deeds and deserve Hell.
Allah may protect us from Hell.
O son, many disobedient ones may be saved and
many benevolent ones may fail. The provisions of
those who adhere to honesty will be easily attainable.
The good lies in defying the passions. Hours reduce
the age. Woe to the aggressors, because of the
presence of the best of judges and the knower of the
hidden of those who hide.
O son, violence against the servants –of Allah- is
the worst supplies to the world to come. Every dose
has a choke and every meal has a lump in the throat.
No grace can be obtained unless another is missed.
Rest is very close to fatigue, misery is very close to
bliss, death is very close to life, and illness is very
close to health. Blessed be those who behave
faithfully to Allah in action, knowledge, love, hatred,
receipt, leave, speech, silence, deeds, and words.
Excellent is the knowledgeable who acts seriously
and gets ready as he fears death. He gives advice
when he is asked, and keeps peace when he is
neglected. His wording is true and his silence is an
answer without exhaustion. Woe to those who suffer
deprivation, disappointment, and disobedience. They
satisfy themselves with what they hate from others
and disgrace people for doing what they themselves
do.
O son, you should know that the affection of those
whose wording is lenient is obligatory.
May Allah guide you to your prosperity and reckon
you with the people of his obedience, by the help of
His potency. He is surely All-benevolent and All-
generous.
Imam Ali’s Sermon of Wasila
We will have only a part of it that is

necessary for our topics.
All praise is due to Allah who ceased the illusions to
comprehend but His existence, and screened the
intellects to imagine His essence because it is
impossible for His essence to have a like or a form.
His essence does not vary or divide like figures, due
to His perfection. He parted with the things, not in
places, adjoined them, not in a form of mixing, and
knew them, not by an instrumentality that is the only
means of knowing. There is no any other’s knowledge
lying between the known things and Him, that He
needs it to know them. If “was” is attached to Him, it
should refer to the eternity of existence. If “still” is
attached to Him, it should refer to the nullity of
nonexistence. Glory be to Him, and highly exalted is
He above the sayings of those who worshipped things
other than Him and betook them as gods. We praise
Him with the praise that He accepted from His
servants and the praise that he imposed its
acceptance upon Himself. I declare there is no god but
Allah exclusively without any associate, and declare
that Mohammed is His servant and messenger. These
two declarations promote the word and put down the
deed. The scale from which these two declarations are
taken is flimsy, and the scale in which they are put is
weighty. The obtainment of Paradise, the salvation
from Hell, and the passing the Path successfully are
gained through these two declarations. You will enter
Paradise by the declaration, and attain the –divine-
mercy by the prayer. Hence, give much of blessing
your Prophet. “Surely Allah and His angels bless the
Prophet; O you who believe, call for (Divine)
blessings on him and salute him with a (becoming)
salutation.”1
O people, surely there is no honor higher than
Islam, no generosity is more glorified than God-
1
The Holy Quran,Sura of Al-Ahzab (33) Verse (56)
fearing, no stronghold is more protective than piety,
no interceder is more beneficial than repentance, no
dress is loftier than good health, no protection is
more shielding than safety, and no wealth more
defensive against poverty than satisfaction. He who
confines himself to the minimum necessity will have
orderly rest. Desire is the key to fatigue. Monopoly is
the means of exhaustion. Envy is the epidemic of the
religion. Acquisitiveness is the guide to inserting in
sins as well as deprivation. Aggression drives into
perdition. Gluttony is the comprehensive of the evilest
defects. Greed often disappoints. Hope is often false.
Wish often leads to deprivation. Commerce often ends
with loss. He who engages himself in affairs without
looking in their outcomes will suffer scandalous
misfortunes. Debt is the worst necklace for the
faithful believers.1
O people, surely there is no treasure more
beneficial than knowledge, no glory more helpful than
self-possession, no nobility more attainable than
mannerism, no beauty better than intelligence, no
acquaintance eviler than ignorance, no defect worse
than falsehood, no guardian more preserving than
silence, and no absent closer than death.
O people, he who notices his own flaws will give up
chasing others’ flaws. He who satisfies himself with
the endowments of Allah will not be sad for what is in
the others’ hands. He who unsheathes the sword of
aggression will be killed with it. He who digs a well for
his brother will fall in it. The screens of the houses of
those who tear others’ screens will be exposed. He
1
In Rawdhatul-Kafi, Sheikh Al-Kuleini records this
statement in the following form:
“Sin is the worst necklace for the faithful believers..”
who neglects his sin will see the others’ sins as great.
He who prefers his opinion will deviate. He who clings
only to his own views will make mistakes. He who
uses arrogance with people will be humiliated. He
who belittles people will be insulted. He who
associates with the scholars will be respected. He
who associates with the mean ones will be disgraced.
He who overdoes will be exhausted.
O people, there is no wealth more favorable than
the intellect, no poverty harsher than ignorance, no
preacher more attainable than advice, no intelligence
like planning, no worship like pondering, no support
firmer than seeking consult, no loneliness more
desolate than self-esteem, no piety like subsistence,
and no self-possession like tolerance and silence.
O people, Man enjoys ten characters that the
tongue reveals. Hence, the tongue is a witness that
divulges the hidden, a judge that forms an opinion, a
speaker that provides answers, an interceder by
which the needs are settled, a describer by which
things are recognized, a commander that enjoins
good, a preacher that forbids evil, a consolatory that
calms the grief, a thankful by which hatred is
removed, and a soother that amuses the hearings.
O people, to keep silence in judgments and to speak
ignorantly are worthless.
O people, you should know that he who does not
control his tongue will be sorry, he who does not
learn will be ignorant, he who does not possess
himself will lose indulgence, he who does not stop –
from doing evil- will not be intelligent, he who is not
intelligent will humiliate, he who humiliates will not
be respected, he who fears God will be saved, he who
gets illegal property will spend it without reward, he
who does not leave people when they respect him will
be having to leave them while they debase him, he
who does not give people when he is wealthy will be
deprived when he is needy, and he who seeks glory
dishonestly will be humble. Weakness is the
companion of those who oppose the right. People
revere those who seek studies and demean those who
seek arrogance. No one will praise him who does not
do well.
O people, death should be preferred to humility,
tolerance to inertness, and grave to poverty.
Blindness is better than much looks. Time is two
days; one is yours and the other is against you. You
should opt for endurance in the two, because both
are tests.
O people, man’s most surprising organ is the heart.
It has matters of wisdom and opposites. If hope
occurs to him, greed will humiliate him. If greed
excites him, acquisitiveness will perish him. If despair
controls him, sorrow will kill him. If rage arises in
him, fury will intensify in him. If he is pleased due to
satisfaction, he will neglect preservation. If fear
prevails him, grief will concern him. If security covers
him, arrogance will rule him. If a grace comes to him,
pride will restrain him. If some money moves toward
him, richness will make him tyrannical. If poverty
bites him, misfortune will engage him. If a
catastrophe hits him, intolerance will uncover him. If
intolerance fags him, weakness will disable him. If he
overeats, dyspepsia will attack him. Any negligence
harms him and every immoderation injures him.
O people, he whose charity is few will be humble.
He who does well will dominate. He whose wealth is
much will preside over others. He whose self-
possession is high will be noble. He who thinks of
Allah’s Essence will be atheist. He who gives much of
something will be known of it. He who jokes much
will be disrespected. He whose laughter is excessive
will lose dignity. The ancestry of the impolite is of no
value. The best deed is protecting the honor through
wealth. He who associates with the ignorant is
mindless. He who associates with the ignorant should
prepare himself for receiving gossips. Neither the
wealth of the rich nor will the poverty of the poor save
them from death.
O people, hearts have witnesses that prevent from
joining the negligent people. The accurate
understanding of the admonitions leads to be on the
lookout of falling in mistakes. Souls have
imaginations of the fancy, while minds restrain and
warn against –the ill deeds-. There is hidden
knowledge in the experiments. Learning lessons –
from things- drives into well-mindedness. The
matters that you abominate from others should be
sufficient discipliners for you. Your friend should
enjoy the same rights that you enjoy. He who pursues
his opinions exclusively is risking.
Planning before acting saves against regret. He who
surveys the other opinions will recognize the
situations of error. The minds will rectify the opinions
of him who abstains from curiosity. He who contains
his passions will protect his prestige. He who controls
his tongue will be secured and will meet his needs.
The inwardness of men is realized in the vicissitudes
of time. Days show you the hidden secrets. The swift
lightning cannot awaken him who plunges into
gloom. Eyes of reverence and respect gaze at him who
is well known of wisdom. The most honorable wealth
is to neglect hopes. Tolerance is a shelter against
poverty. Acquisitiveness is the sign of poverty.
Niggardliness is the dress of destitution. Affection is
an advantageous kinship. A poor man who regards
his relations with you is better than a wealthy one
who breaks his relations with you. Exhortation is a
cave for him who retains it. The sorrow of him who
releases his sight is very much. He who is impatient
is unbearable by his family. He who gets will seek
more and more. Hopes rarely come true. Modesty
adorns with dignity. The treasures of sustenance lie
in the good mannerism. The flaws of him whose dress
is covered by timidity are hidden. Use reasonable
words. The provisions become easily obtainable for
those who seek reasonable words. Rationality lies in
opposing the fancies. He who realizes the
(vicissitudes of) time truly will not bypass readiness.
Every dose has a choke and every meal has a lump in
the throat. No grace can be obtained unless another
is missed. Every breath of life has a provision and
every seed has an eater. You are the food of death.
O people, you should know that everyone who
walks on the surface of this earth will eventually go
beneath it. Night and day are expediting in ruining
the ages.
O people, ingratitude is meanness. Association with
the ignorant is ill omen. Kind wording is generosity.
Beware of cheating. It is the character of the mean.
Not every sought matter can be gain and not every
absent may come back. Never curry favor with him
who forsook you. Often a remote one is in fact closer
than the near. Consult the friend before adopting a
course and the neighbor before taking a house. Cover
your friend’s flaw that you have its like. Overlook
your friend’s fault for this will help you on the day
when your enemy overcomes you. He who is angry
with him who cannot harm will have a long grief and
hurt himself. He who fears his Lord will stop his
wrongdoing. He who cannot distinguish good from
evil is as same as an animal. Spreading the supplies
is a form of lechery. The worldly misfortunes are so
scanty if compared with the huge neediness of
tomorrow. Your enmity is surely the reason of your
much commitment of sins and acts of disobedience to
God. Rest is very close to fatigue, and misery is very
close to change. Any evil that is followed by Paradise
is not a true evil, and any welfare that is followed by
Hell is not a true welfare. Every comfort other than
Paradise is valueless, and every misfortune other
than Hell is a good health. The grand sins appear
only when the conscience pricks. Sincerity in a deed
is more laborious than the deed itself. Goodwill is
more laborious than a long jihad. Unless it was piety,
I would be the most cunning of the Arabs. I command
you to fear Allah in richness and poverty, cling to the
word of right in satisfaction and rage, use moderation
in richness and poverty, be fair to your friends and
enemies, work in activity and laziness, and satisfy
yourselves with acts of Allah in crises and luxury.
Much speech leads to much erring. Much erring leads
to decreased pudency. Little pudency leads to
decreased piety. Little piety deadens the heart. The
dead-hearted will be in Hell. He who ponders over
things will surely learn lessons. He who learns
lessons will surely retire. He who retires will be in
safe. He who neglects the passions will live in
freedom. People will bear love to those who leave
envy. The honor of the faithful believer is dispensing
with people. Satisfaction is a never-ending treasure.
He who mentions death frequently will satisfy himself
with little worldly pleasures. He who realizes that his
words are within his deeds will speak of nothing
except what benefits him. How strange that who fears
the punishment and does not cease –from doing evil-
is! How strange that who wishes for the rewards and
does not repent or work is! Intelligence casts on
illumination. Inadvertence casts on gloom. Ignorance
casts on deviation. The actual happy is that who
learns lessons from others. Morality is the best
heritage. The best friend is good mannerism. No
growth can be expected from rupturing relations with
relatives. No wealth should be waited from lechery.
Good health is of ten parts, nine of which lies in
silence except in situations of mentioning Allah, and
one lies in neglecting associating with the ill-minded
ones. Lenience is the head of knowledge, and idiocy is
its epidemic. Patience in misfortunes is one of the
treasures of faith. Continence is the adornment of
poverty. Thanking is the adornment of richness.
Excessive visits create boredom. Tranquility is the
opposite of prudence if it precedes awareness. Self-
esteem refers to weak-mindedness. Never make a
sinner despair. Many adopters of sins enjoy a happy
end. Many benevolent ones rupture their deeds and
deserve Hell. Violence against the servants –of Allah-
is the worst supplies to the world to come. Blessed be
those who act faithfully to Allah in action, knowledge,
love, hatred, receipt, leave, speech, silence, deeds,
and words. A Muslim is not a true Muslim before he
becomes pious. He cannot be pious before he
becomes abstinent. He cannot be abstinent before he
becomes prudent. He cannot be prudent before he
becomes intelligent. The actual intelligent is only that
who receives Allah’s commandments heedfully and
works sincerely for the world to come. May Allah
bless Mohammed the Prophet and his immaculate
family.
Imam Ali’s Instructions to his
Companions
Four Hundred Topics of Religious and

Worldly Affairs
Cupping recovers the body and strengthens the
mind.
To have the mustache cut is a part of cleanness
and a part of the Sunna.
To odorize the mustache is an honor for the
Recording Angels. It is also a part of the Sunna.
Oiling softens the skin, strengthens the mind and
the brain, eases the organs of ablution, removes
disheveling, and purifies the color.
Brushing the teeth pleases the Lord and freshens
the mouth. It is a part of the Sunna.
Washing the head with the mud of rivers removes
the dirt and purifies from uncleanness.
Rinsing water in the mouth and the nose during
performing the ablutions purifies the mouth and the
nose.
Using the sneezewort oil heals the head and cures
the body as well as all sorts of headache.
Hair remover powders strengthen and purify the
body.
Nail-clipping immunizes against the greatest
disease and brings earnings affluently.
Tearing out the armpit hair removes malodor. It is a
purifier and a part of the Sunna.
To wash the hands before and after eating
increases the earnings.
Bathing in the eids purifies those who want to
supplicate to God. It is observance of the Sunna.
Night worship heals the body, pleases the Lord,
brings mercy, and it is adherence to the prophets’
ethics.
Eating apples perfumes the stomach.
Chewing gums strengthens the teeth, removes the
phlegm, and stops the malodor of mouths.
To sit in mosques from dawn to sunrise brings
earnings better than roaming around the world –for
seeking earnings-.
Eating quince strengthens the weak hearts, cures
the stomach, kindles the heart, gives courage to the
coward, and gives beauty to the fetus.
Eating twenty-one red raisins every day before
breakfast saves from all diseases except death.
It is recommendable for Muslims to copulate with
their wives on the first night of Ramadan, for God’s
saying:
It is made lawful for you, during the nights of
fasting, to have carnal relations with your wives.1
Do not wear other than the silver rings on the
fingers, for the Prophet (peace be upon him and his
family) said: “God will never purify the hand with iron
ring.”
1
The Holy Quran,Sura of Al-Baqara (2) Verse (187)
If you carve one of the Divine Names on the ring,
you should shift it from the hand that you use for
cleaning after defecation.
Whenever you look in the mirror, you should say:
“All praise be to Allah Who created me perfectly,
formed me perfectly, gave me perfect things that
others have had imperfect, and honored me with
Islam.”1
You should be in your best adornment when you
meet your friends like that when you meet the
strangers that you want to be in the best style before
them.
To fast for three days every month, as well as for
the month of Shaban, removes the doubts of the
minds and the scruples of the hearts.
To clean the organs of defecation with cold water
-after toileting- cuts the hemorrhoids.
The cleaning of dresses removes care and purifies
for the prayers.
Do not tear out the gray hair because it is
illumination.
Every single hair that grows gray in Islam will be
illumination on the Day of Resurrection.
Muslims should never sleep while being
ceremonially impure. They should sleep only after
1
‫ وزان منمي مما شان ممن‬، ‫ وصمورني فأحسمن صمورتي‬، ‫الحممد ل الذي خلقنمي فأحسمن خلقمي‬
‫ وأكرمني بالسلم‬، ‫غيري‬.
‘alhamdu lillah(i) allathi khalaqani fa ahsana khalqi wa
ssawwarani fa ahsana sourati wa zan minni ma shana
min ghayri wa akramani bil islam’
cleaning themselves. If water is absent, they may use
the dry ablution1. In sleeping, the believers’ souls
ascend to God to accept and bless them. If their time
of death is falling, God will make that soul in the best
form. If it is not, He will take them back with the
angels in charge of this liability to the body.
Muslims should not spit in the direction of the
kiblah. If they do it inattentively, they should seek
God’s forgiveness.
You should not puff in the place of the prostration
of the ritual prayers, nor in the food, drink, or
amulet.
You should not excrete on the public ways or
urinate on a roof or in flowing water. If you do so, you
then should blame no one but yourselves if
something bad occurs to you. Water, as well as air,
has its people.
You should not swing with your urination or
urinate against the wind.
You should not lie on the back2.
You should not offer the prayers when you are lazy
and indolent.
1
Dry ablution is definite actions done with dust in case
water is not found.
2
In Al-Khissal, the following narrative is recorded: “You
should not lie on your faces.” In Uyounu Akhbaarir-Ridha
Section 24 Hadith 1, the following is recorded: “The
prophets do not like on the back.” In De’aaimul-Islam,
however, the following prophetic narrative is recorded:
“You should not lie on the backs when you are eating
and drinking.” From the previous narratives, we may
conclude that there is a corrigendum occurred to the
statement.
You should stop engaging your minds when you
stand before your Lord –in prayers-, since the
accepted parts of your prayers are only those that are
offered attentively.
Do not stop mentioning God in any place or
situation.
Do not turn the faces in the prayers. God will say to
the servant that turns his face in the prayer, “Be with
Me, My servant, I am certainly better for you than
that which you are turning to.”
Eat the food that is left beyond the dining tables,
because it is the remedy of every malady, by God’s
permission, for those who seek cure.
Dress cotton clothes, for it is the Prophet’s dress.
He used not to dress wool or hairy clothes except
when they are described as medicine.
Whenever you suck your fingers after having food,
God the Majestic will say: Blessed be you.
God loves beauty and loves to see the traces of His
graces on the servants.
Regard your relatives even by greeting. God says:
Have fear of God by whose Name you swear to
settle your differences and have respect for your
relatives.1
Do not spend your days with mentioning your
deeds and with gossips. There are surely keeping
angels with you.
Mention God in every situation.
1
The Holy Quran,Sura of An-Nisaa (4) Verse (1)
Bless the Prophet and his family, because God will
respond to your supplications when you mention the
Prophet (peace be upon him and his family) gently.
Do not have the hot food until it is cooled. As hot
food was served to him, the Prophet (peace be upon
him and his family) said, “Do not eat it until it is
cooled and becomes eatable. God will not accept to
feed us hot food when He put the blessings –
advantage- in the cold food.”
Teach your boys the knowledge due to which God
will benefit them, so that the apostates will not
overcome them –in discussions-.
O people, control your tongues and submit to God
completely.
Return and keep the deposits of everybody even the
killers of the prophets.
Mention God very much when you are in marts and
when people are engaged in their trades. The
reference to God repeals the sins and increases the
advantages.
Do not be with the inadvertent.
The servants (of God) should not travel when the
month of Ramadan is approaching. This is for God’s
saying:
Anyone of you who knows that the month of
Ramadan has begun, he must start to fast.1
No taqiyah2 -pious dissimulation- in drinking the
intoxicants and passing the hand over the slippers –
in the ritual ablution-.
1
The Holy Quran,Sura of An-Nisaa (2) Verse (185)
2
See Islamic Terms.
Confess that we –the imams- are servants of God
and say anything about our standings.
He who cherishes us should imitate our acts and
seek the help of piety. It is surely the best helper in
this world and the world to come.
Do not sit with anyone who reviles at us, and do
not praise us in public lest the rulers will humiliate
you because you show adoration to us.
Stick to honesty, because it is savior.
Seek importunately from God and work for
obtaining His satisfaction and for carrying out the
acts of obedience to Him painstakingly.
It is so hideous for the believers to be in Paradise
after being bare.
Do not engage us in seeking intercession for you on
the Day of Resurrection due to what you have
committed.
Do not expose yourselves before your enemies on
the Day of Resurrection.
Do not prove the opposite of your enjoying a great
standing with God through your adherence to the
valueless pleasures of this world.
Cling to the commandments of God. There is
nothing standing between your pleasures and you
but the arrival of God’s messenger –the angel of
death- with the good tidings that delight you and
make you eager to meet God. The means of
enjoyment, which you will receive from God in the life
to come, will be better and everlasting.
Do not disrespect your weak friends. God will
surely disgrace him whoever disgraces a believer and
will not gather them in the same place on the Day of
Resurrection unless repentance is shown.
You should not make your brothers ask you for
their needs if you have recently known them.
Exchange visits, treat each other mercifully, give
each other, and do not be like the hypocrites who say
what they do not do.
You should marry, because the Prophet (peace be
“For those who desire for following my Sunna, they
should marry. Marriage is a part of my Sunna.”
Sire many sons, because I will take pride in your
great numbers.
Save your babies from the milk of the prostitutes
and the mad women, because milk transmits the wet
nurse’s –genetic- properties.
Save yourselves from having the meat of the birds
that have no gizzard, back nail, or craw.
Avoid having the meat of every beast that has a
canine and every bird that has a claw.
Do not eat the spleen because it is originated from
the putrid blood.
Do not wear in black, because it is the fashion of
the Pharaoh.
Beware of the glands in the meat, because they
activate the artery of leprosy.
Do not use comparison in the religious affairs. The
religion is out of comparison. There will come some
people who will use comparison in the religious
affairs. They are surely the enemies of the religion.
The foremost in comparison was Eblis.
Do not wear acuminate slippers, because it is the
Pharaoh’s shoe. The Pharaoh was the first man who
acuminated such shoes.
Oppose the consumers of intoxicants.
Eat dates because it is the remedy of the maladies.
Pursue the Prophet (peace be upon him and his
family), who says:
“For those who open to themselves a door of
beggary, God will open to them a door of poverty.”
Seek God’s forgiveness very frequently, because it
brings about earnings.
Do charitable acts as much as possible and you will
find their rewards in the day to come.
Beware of disputation, because it causes suspect.
Anyone who has a need to ask from God should
choose one of three hours—one is on Fridays, one is
in midday when the wind blows, the portals of the
heavens are open, the mercy is descended, and the
birds are singing, and one is the last hour of night
when dawn emerges. In this hour, two angels are
shouting (on behalf of God): Is there a repentant to be
accepted? Is there a beggar to be given? Is there a
seeker of forgiveness to be forgiven? Is there a seeker
of a need?
Respond to the callers of God and seek earnings in
the time between dawn and sunrise. To ask God for
earnings in this time is better than wandering in
lands –seeking for earnings-. It is also the very time
in which God distributes the earnings of His servants.
Expect the Relief and never despair of receiving
comfort from God. The most favorable act to God is
the expectation of the Relief and the acts that are
pursued steadily.
Depend upon God after performing the two rak’as
of the Fajr Prayer. The demands are settled during
that prayer.
Do not go to the Holy Precinct with your swords. Do
not offer prayers while a sword is put before you, for
the kiblah is security.
Encompass the Prophet (peace be upon him and
his family) during the hajj. To leave the Prophet
(peace be upon him and his family) is alienation. You
are ordered not to alienate the Prophet (peace be
Encircle the graves the rights of whose people are
obligatory upon you, and visit them and seek
earnings there, because the dead will be delighted if
you visit them. You should ask your need near the
graves of your parents after supplicating to God for
them.
Do not disregard the insignificant sins when there
is no way to commit the grand ones. The insignificant
will be added to each other and reckoned with the
grand ones.
Prostrate yourselves –to God- for long times. He
who prostrates himself for a long time will obey God
and, hence, will be saved.
Mention very much death, the day on which you
will be taken out of your graves, and the day on
which you will be stashed before your Lord, so that
your misfortunes will be alleviated.
For those who suffer an ache in the eye, they
should recite the Verse of Kursi1 and believe that they
will be cured. Inshallah, they will be cured.
Be wary of committing sins. The reason of any
misfortune, lack of earnings, or even a scratch, injury
or a wound is surely the commitment of a sin. God
the Majestic says:
Whatever hardship befalls you is the result of your
own deeds. God pardons many of your sins.2
Mention God very much during having food. Do not
talk while you have food, because it is one of God’s
graces and earnings for which you should thank and
praise Him.
Associate with the graces properly before they
vanish and testify against you.
As for those who are satisfied with the few earnings
of God, God will surely accept their few deeds.
Beware of negligence, because it causes regret
when regret is useless.
When you meet with your enemies, you should
speak little, mention God very much, and avoid
fleeing lest, you will enrage God and expose
yourselves to His chastisement.
If you notice that one of your party is wounded,
engaged in a trouble, or targeted by the enemy, you
should strengthen him by your powers.
Do favor as much as possible, because it saves from
violent death.
1
The Verse of Kursi is the Verse (255) of Sura of Al-
Baqara (2).
2
The Holy Quran,Sura of Ash-Shura (42) Verse (30)
If you want to know your standings with God, you
should first notice God’s standing with you when you
commit sins.
The best domestic animal is the ewe. As for those
who have one ewe in the house, the angels will
sanctify them once a day. For those who have two
ewes, the angles will sanctify them twice a day, and
so on. Besides, God will bless them.
The unhealthy Muslims should have meat with
yogurt. God has made power in meat and yogurt.
You should buy the needs of your journey to hajj
yourselves. God the Blessed says:
Had they wanted to join you, they would have
prepared themselves.1
Turn your backs to the sunlight, because it does
away with the profound diseases.
In hajj, gaze at the Holy Hose of God very
frequently, because God dedicates one hundred and
twenty states of mercy to the Holy House, sixty of
which are for the circumambulators –around the
Kaaba-, forty for the offerers of prayers there, and
twenty for the gazers.
Confess of your sins that you can remember at the
Holy House of God. Regarding those that you do not
retain, you should say: “O Lord, forgive us for the
sins that you have recorded but we have forgotten.” 2
1
2
‫ما حفظته يا ربّ علينا ونسيناه فاغفره لنا‬.
‘ma hafiztahu ya rabbi alayna wa naseenahu faghfirhu
lana’
It will be incumbent upon God to forgive those who
confess of their sins, mention them in details and
seek His forgiveness in that place.
Advance with supplications before the falling of
misfortunes. The portals of the heavens are open in
six times—in rainfall, jihad, azan, recitation of the
Quran, midday, and dawn.
It is obligatory upon those who touch a cold dead
body to perform the obligatory bathing.
For those who wash corpses ceremonially, they
should perform the ritual bathing after enshrouding
the corpse. They should not touch the corpse lest, it
will be obligatory upon them to perform the ritual
bathing.
Except camphor, you should not use any perfume
for the corpse. The corpse is as same as a garbing of
the Hajj uniform.
Instruct your folks to speak only good wording near
the corpse. As the harem of Bani Hashim asked her
to poetize near her father’s corpse, Fatima, the
daughter of the Prophet (peace be upon him and his
family), said, “Leave mourning and supplicate to
God.”
Muslims should be the mirrors of each other. When
you notice a flaw of your friend, you should guide,
advise, and treat him leniently. You should not
oppose him.
Beware of disagreement, because it is deviation.
Cling to moderation and treat each other kindly
and mercifully.
Before you ride the riding animals for a journey,
you should feed and water them. Do not whip the
animals on their faces because they praise their Lord.
If you lose the way or fear something in journeys,
you should cry, “O Virtuous, aid me.”1 Some of your
jinni brothers, if they hear you, will respond, lead the
astray, and keep your riding animals for you.
If you anticipate beasts will attack you, your riding
animals, or your sheep, you should draw a line
around your animals and say: “O God, the Lord of
Daniel, the Well, and every beast, Guard my sheep
and me.”2
If you anticipate drowning, you should recite God’s
sayings:
In God’s Name it will sail and in His Name it will
cast anchor.3
They have not paid due respect to God. The whole
earth will be gripped in His hands on the Day of
Judgment and the heavens will be just like a scroll
in His right hand. God is too Glorious and High to be
considered equal to their idols.4
1
‫يا صالح أغثني‬.
‘ya salihu eghithni’
2
‫اللهم ربّ دانيال والجب وكل أسد مستأسد احفظني وغنمي‬.
‘allahumma rabba daniaala waljubba wa kulla asadin
musta’sid(in) ihfazhni waghanami’
3
The Holy Quran, Sura of Houd (11) Verse (41)
4
The Holy Quran, Sura of Az-Zumar (39) Verse (67)
If you fear the sting of scorpion, you should recite
God’s saying:
Peace be with Noah among all men in the worlds.
Thus do We reward the righteous ones. He was one
of Our believing servants.1
Offer a sacrifice to God on behalf of your male
babies on the seventh day of their age. When you
have their hair shaved, you should give silver alms as
heavy as the weight of their cut hair. This is
obligatory upon every Muslim. The Prophet (peace be
upon him and his family) did this to Al-Hasan and Al-
Hussein.
When you hand over alms to a beggar, you should
ask him to supplicate to God for you, because his
supplication for you will be responded while his
supplication for himself may not be responded
because beggars often lie.
When you want to give alms, you should first kiss
the alms because it reaches God’s hand before it is
handed over to the beggar’s. God the Exalted says:
It is God who receives the welfare funds.2
Give alms at night, because the night alms
extinguish the Lord’s wrath.
If you compare your words to your deeds, you will
not speak but good wording.
Spend for the cause of God out of what He has
provided to you. The spender enjoys the same rank of
1
The Holy Quran, Sura of As-Saaffat (37) Verses (79, 80-
1)
2
the mujahid supporting for the cause of God. He who
is certain of the reward will surely spend generously.
You should keep on your conviction if suspicion
occurs to you. Suspicion neither refutes nor repeals
the conviction.
Do not perjure yourselves.
Do not sit to a table on which there is wine,
because no one can guess the very hour in which his
soul is grasped.
When you sit to have a meal, you should sit like
slaves and eat on the ground. Avoid sitting cross-
legged or putting one leg on the other. God surely
hates those who sit cross-legged.
The prophets used to have dinner after darkness –
of the night-. Hence, you should not leave dinner lest
your bodies will be unhealthy.
Fever is the pioneer of death and the jail of God on
the earth. God puts whomever He wills to His jail.
Besides, it scraps off the sins like the hair of a
camel’s hump when scrapped off.
The source of every malady is the interior of the
body, except injuries and fever. They appear to the
body.
Subside the heat of fever with viola and cold water.
The source of the heat of fever is Hell; therefore,
Muslims will be cured from it only after it overcomes
their health.
Supplication obstructs the decisive act of God;
hence, you should prepare well and persevere with
supplications.
Ten advantages are the reward of ablution after
cleaning the body. Keep your bodies clean.
Beware of laziness, because the lazy will not carry
out God’s rights.
Remove malodors with water and keep your bodies
clean, because God hates the servants to be dirty and
having the malodor that hurts their associates.
You should not play with your beard or anything
else during prayers so that your attentions will not be
drawn away.
Take the initiative in doing charity before you
become engaged in other acts.
The true believer should exhaust himself and give
rest to people.
Your wording should be mainly concerning God.
Beware of sinning. A sin may cause the earnings to
be obstructed.
Treat your sick folks with almsgiving.
Guard your wealth by defraying the zakat.
Prayer is the offertory of the pious.
Hajj is the jihad of the weak.
Correctitude with husbands is the jihad of women.
Poverty is the grandest death.
Fewness of dependants is one of the two facilities.
Moderation is half of the livelihood.
Care is half of senility.
Moderation protects from neediness.
Consultation protects from perdition.
Favors are worthless unless they are done to the
highborn and the religious.
Everything has its fruit. The fruit of doing favor is
to present it as soon as possible.
He who is certain of the reward will give generously.
As for those who beat the hand on the thigh in
misfortunes, their rewards will be cancelled.
The best deed of the believers is expecting the
Relief.
To depress the parents is impiety to them.
Seek earnings through almsgiving.
Stop the various sorts of misfortune by supplication
to God.
Persist on supplicating to God before the falling of
misfortunes. I swear by Him Who split the seed and
created the soul, misfortunes are quicker to the
believers than the falling of floods downward a hill
and speedier than workhorses.
Supplicate to God to endow you safety from
hardships. It surely causes the religion to vanish.
The true happy is that who learns lessons from
others.
Subdue yourselves to the good manners. The
faithful servant may attain the rank of the fasting
worshipper through his good manners.
God will cause anyone who consumes wine
intentionally to have from the mixture of blood and
mud, even if he shows repentance.
Vows of acts of disobedience to God are invalid.
Oaths for rupture of relations are invalid.
The instructors who do not apply their instructions
to themselves are like those who try to shoot without
having a string.
Wives should beautify themselves for their
husbands.
Those who are killed during defending the wealth
are martyrs.
The offended are neither praised nor rewarded.
The oath of sons and wives regarding their fathers
and husbands is void.
To keep silent for a whole day up to night is void.
Migration after the conquest of Mecca is void.
Migration to the non-Muslim countries –after living in
a Muslim country-is void.
Seek what is with God, because it will suffice you
from what is in people’s hands.
God loves the honest craftsmen.
Prayer is the most favorable deed to God. The
worldly pleasures should never engage you from
offering the prayers in their proper times. God has
censured those who disregarded the times of their
prayers. He says:
Woe to the praying ones, who are unintelligent of
their prayers.1
You should know that the best of your enemies are
showing off before each other. This is because God
the Majestic will never prosper them. He accepts only
what is intended to Him exclusively.
1
The Holy Quran, Sura of Al-Ma’uun (107) Verse (4-5)
Act of charity will never corrode and the guilt will
never be forgotten.
God is certainly with the pious and the righteous
ones.1
The believers should not dishonor, betray, accuse,
disappoint, or disavow each other.
Accept your friend’s excuse. You should justify him
if he is excuseless.
To move a mountain from its place is easier than
trying to ruin a power in other than its deadline.
Seek help from God and exercise patience. The
earth belongs to Him and He has made it the
heritage of whichever of His servants He chooses.
The final victory is for the pious ones.2
Do not exercise a matter before attaining its proper
time lest, you will be regretful.
You should not have a great hope in your lives lest,
you will be hardhearted.
Treat the weak mercifully and seek mercy from God
the Majestic.
Beware of backbiting. True Muslims should never
backbite each other, because God forbids this in His
saying:
Would any of you like to eat the disgusting dead
flesh of your brother?3
The believers should not put one hand on the other
during standing erect in prayers like the disbelievers.
1
The Holy Quran, Sura of An-Nahl (16) Verse (128)
2
The Holy Quran, Sura of Al-A’raaf (7) Verse (128)
3
The Holy Quran, Sura of Al-Hujurat (49) Verse (12)
You should not drink water while you are standing
erect, because this will causes you to be affected by
the cureless malady, unless God gives health.
If you notice a stinging worm during offering a
prayer, you should bury, spit, or hold it in the dress
until you finish the prayer.
Notable turning invalidates the prayer. If you turn
your face notably in prayers, you should restart with
the azan, iqama, and takbir.1
He who recites suras of Tawhid and Qadr and the
Verse of Kursi ten times before sunrise will guard his
wealth against any threatening matter.
He who recites suras of Tawhid and Qadr before
sunrise will not commit any sin even if Eblis exerts all
efforts for driving him to commit sins.
Seek God’s guard against the overcoming of the
debts.
The like of the Prophet’s family is the ark of Noah.
He whoever fails to embark will certainly be losing.
To tuck up the clothes is purity for offering the
prayers. God the Exalted says:
Cleanse your clothes.2
This means tuck up your clothes.
Licking the honey is healing. God says:
From out of their bellies comes a drink of different
color in which there is a cure for the human being.3
1
See Islamic Terms.
2
The Holy Quran, Sura of Al-Muddethir (74) Verse (4)
3
Begin and end with salt in every meal. If people
realize the benefits of salt, they will prefer it to the
antidote. God will save him who begins and ends with
salt in every meal from seventy unknown maladies.
Fast for three days every month, because this will
be as if you are fasting all your days of life.
We fast two Thursdays –the first and the last
Thursdays of the month- and one Wednesday
between them, because God created Hell on
Wednesday. Seek God’s protection against Hell.
If you have a need to settle, you should opt for early
Thursday, because the Prophet (peace be upon him
and his family) said, “O Allah, bless my people in the
first hours of Thursdays.”
As soon as you leave your houses, you should recite
God's saying: “The creation of the heavens and the
earth and the alternation of the day and the night
are evidence (of the existence of God) for people of
reason. It is these who commemorate God while
standing, sitting, or resting on their sides and who
think about the creation of the heavens and the
earth and say, "Lord, you have not created all this
without reason. Glory be to you. Lord, save us from
the torment of the fire." Those whom You submit to
the fire are certainly disgraced. There is no helper
for the unjust. "Lord, we have heard the person
calling to the faith and have accepted his call.
Forgive our sins, expiate our bad deeds, and let us
die with the righteous ones. Lord, grant us the
victory that You have promised your Messenger and
do not disgrace us on the Day of Judgment; You are
the One who never ignores His promise.”1
1
The Holy Quran, Sura of Aal Imran (3) Verse (190-4)
You should also recite the Verse of Kursi, suras of
Qadr and Fatihah, because the settlement of needs of
this world and the world to come lies in the reciting of
these Quranic Verses.
Dress thick clothes, because the religion of those
who wear soft clothes will be weak.
You should not stand before your Lord the Majestic
while you are wearing transparent clothes.
Repent to God and find yourselves a place in the
adoration to Him. God surely loves the repentant and
the pure. The believers should always refer to God
and repent to Him.
If a believer grumbles in the face of his brother,
their ties will be cut. If a believer ascribes atheism to
his brother, one of them will be surely atheist. The
believers should avoid accusing each other lest, their
faith will be dissolving like salt when dissolved in
water.
The portals of repentance are open for everybody.
Hence, repent to God purely so that your Lord may
forgive your sins.
Fulfill your pledges.
The reason of the removal of any grace or luxury of
any people was surely the commitment of a sin. God
is not unfair to the servants. Had they supplicated to
God, their graces would not have been removed. Had
they proceeded to God sincerely and intentionally
without showing slowdown or excess, God would
have certainly saved them from misfortunes and
given them back what they had lost.
In troubles, Muslims should not complain about
their Lord. They should complain to Him, because He
possesses the keys and arrangements of matters in
the heavens, the earth, and whatever is between
them. He is surely the Lord of the Grand Throne. All
praise is due to Allah the Lord of the worlds.
As soon as you wake up, you should say –before
you leave the bed-: “Sufficient unto me is the Lord
against he servants. Sufficient unto me is He. God is
the Sufficient as the best Guardian.”1
If you wake at night, you should gaze at the
terminal points of the sky and recite God’s saying:
The creation of the heavens and the earth and the
alternation of the day and the night are evidence
(of the existence of God) for people of reason. It is
these who commemorate God while standing,
sitting, or resting on their sides and who think about
the creation of the heavens and the earth and say,
"Lord, you have not created all this without reason.
Glory be to you. Lord, save us from the torment of
the fire." Those whom You submit to the fire are
certainly disgraced. There is no helper for the
unjust. "Lord, we have heard the person calling to
the faith and have accepted his call. Forgive our
sins, expiate our bad deeds, and let us die with the
righteous ones. Lord, grant us the victory that You
have promised your Messenger and do not disgrace
us on the Day of Judgment; You are the One who
never ignores His promise.2
1
‫ حسبي هو حسبي ونعم الوكيل‬، ‫حسبي الرب من العباد‬.
‘hasbiya (ar)rabbu minel’ibad, hasbi huwa hasbi wa
ni’ma (a)lwakeel’
2
To look in Well Zamzam is a cure from maladies.
Drink from its water from the corner of the Black
Stone.
The Euphrates, the Nile, Sayhan, and Jayhan—
these four rivers are within the rivers of Paradise.
Muslims should not participate in battles under the
leadership of one that is not having full acquaintance
of the Islamic laws and does not follow God’s
commandments regarding the spoils of war. Muslims
whom are killed in such battles are regarded as
supporters of our enemies in the question of
refraining from giving us our rights (of leadership)
and shedding our blood. Moreover, they will be
reckoned as those who died before Islam.
The reference to us; the Prophet’s family, is the
cure of hesitation, diseases, and inspirations of
suspect.
The adoration to us; the Prophet’s family, is the
Lord’s assent.
He who rests upon our affairs, course, and sect will
be with us in the garden of Paradise.
The expectant of our Event is as same as him who
sacrifices himself for God’s sake.
As for those who stayed away from supporting us
after they had heard our call for help in war, God will
turn them on the nasals in Hell.
We are the door of Paradise when you will be
resurrected and the situation will be too hard to find
an exit. We are the door of forgiveness and peace. He
who enters from that door will be saved, and he who
lags will be perishing. God began the creation with
us, and will seal it with us, too. For us, He cancels
whatever He wills and by us, He saves against crises.
For us, rainfall is descended. Do not let the Shaitan
urge you against God.
When the advent of our Qa’im –Executor- will fall,
the heavens will cause its drops to descend, the lands
will grow its plants, the malice will disappear from
the hearts of the servants, and animals and beasts
will be harmless in such a way that a woman will
walk from Iraq to Syria, putting the basket on the
head and treading only on green lands, without
fearing or being troubled by a beast.
You will be very delighted if you know your rewards
for your residence among your enemies and
steadfastness against the harm that you encounter.
After my passing, you will suffer harsh injustice,
oppression, discrimination, depreciation in God’s
rights, and insecurity to the degree that you will hope
were you dead. When that will fall, you should cling
to the bond of God and avoid discrepancy.
Adhere to patience, prayers, and taqiyah. You
should realize that God hates the fickle servants.
Never leave the right and its people. He whoever
prefers anything to us will surely suffer perdition,
miss the worldly pleasures, and leave this world
overburdened with sins.
Whenever you enter your houses, you should greet
your folks. If there is nobody, you should say: “Peace
of our Lord be upon us.”1 You should also recite sura
of Tawhid. This will save you from poverty.
1
‫السلم علينا من ربنا‬.
‘assalaamu alayna mirrebbina’
Teach your boys how to pray. When they are eight
year old, you should discipline them if they neglect
the prayers.
Refrain from approaching dogs. You should wet
your dress whenever dry dogs touch you. In case
dogs are wet, you should wash the dress.
You should stop discussing our sayings that you do
not understand1. When the right is proved, you
should submit to it. Do not rush in broadcasting the
news (Regarding out secrets). The exaggerative will be
ascribed to us and the negligent will be attached to
us.
He whoever adheres to us will catch up, and
whoever lags behind will be crushed.
He whoever follows our course will be catching up,
and whoever takes any other course will be trodden.
For our followers, there will be groups of God’s
mercy, while our enemies’ are groups of God’s wrath.
Moderation is our course, and true guidance is our
affair.
Inadvertence is illicit in the Watr Prayer, the first
two rak’as of every obligatory prayer, including the
Fajr and Maghrib Prayers, and every obligatory two-
rak’a prayer even in traveling.
The intelligent should not recite the Quran unless
he cleans himself –ceremonially- from impurity.
Give every sura its proper kneeling and prostration
in prayers.
1
This is in case you are certain that the saying was
spoken by one of the Imams.
Men should not offer the prayers wearing a sash,
because this was one of people of Sodom’s habits.
It is acceptable for men to offer the prayers wearing
one dress by knotting the two margins on the neck. It
is also acceptable to offer the prayers wearing a thick
shirt by buttoning it up.
It is unacceptable for men to prostrate themselves
on pictures or pictured rug. It is licit only when the
picture is under the feet or covered by something.
It is unacceptable for men to put pictured dirhams
in the pocket during offering the prayers. It is licit to
put the dirham in a bag or a clear dress.
It is unacceptable for men to prostrate themselves
on a bag of wheat or barley, an eatable thing, or
bread.
When you go to toilet, you should first say: “In the
Name of God. O Allah, take harm away from me and
protect me from the cursed Shaitan.”1 When you sit
in the toilet, you should say: “O Allah, as you fed me
and caused me to digest, save me from its harm.”2
When you finish and look at your excretion, you
should say: “O Allah, provide me with the legally
1
‫بسم ال اللهم أمط عني الذى وأعذني من الشيطان الرجيم‬.
‘bismillah allahumma amitt anni al atha wa a’ithni min
ash-shaitan (ir)rajeem’
2
‫اللهم كما أطعمتنيه طيباً وسوغتنيه فاكفنيه‬.
‘allahumma kama att’amtineehi tayyiben wa
sawwaghtineehi fakfineeh’
gotten and save me from the ill-gotten.”1 The Prophet
(peace be upon him and his family) said: “For every
servant there is an angel the function of whom is
twisting the neck down so that the servant’s eyes will
fall on his excretion. Then he says to him, ‘O son of
Adam, this is what you have exerted your efforts for.
See how you have got it and what it has become.’
Therefore, you should ask God for the legally gotten
provisions.”
For the ritual ablution, you should say before you
touch the water: “In the Name of God. O Allah, join
me with the repentant and the pure ones.”2 When you
finish the ablution, you should say: “I declare there is
no god but Allah exclusively without any associate
and declare that Mohammed (peace be upon him and
his family) is His servant and apostle.”3 Then you will
deserve God’s forgiveness.
God will forgive those who offer the prayer with full
recognition of its worth.
1
‫اللهم ارزقني الحلل وجنبني الحرام‬.
‘ahhahumma (i)rzuqni (a)l-halal wa jannibni (a)l-haram’
2
‫اللهم اجعلني من التوابين واجعلني من المتطهرين‬.
‘allahumma (i)j’alni min at-tawwabeena wa (i)j’alni mni
al-mutattahhirin’
3
‫ن محمداً عبده ورسوله‬
ّ ‫أشهد أن ل إله إل ال وحده ل شريك له وأ‬.
‘ash’hadu an la ilaha illa (a)llahu wahdahu la shareeka
lahu wa anna muhammadan abduhu wa rasouluh(u)’
Avoid offering a recommendable prayer in the time
of an obligatory one. You should also not leave
offering the nafilas unless there is an accepted
excuse. You may settle the missed nafilas afterwards.
God the Majestic says:
…The constant in their prayers.1
The constant in their prayers are those who settle
the prayers that they missed at night in days and
settle the prayers that they missed in days at night.
Do not settle the nafilas in the time of the
obligatory prayers. You should offer the obligatory
prayers first and then offer any other prayer.
A single prayer in the two Precincts –Mecca and
Medina- is equal to one thousand prayers in other
places.
To spend one dirham as alms in (the season of) hajj
is equal to one thousand dirhams (that are given as
alms in other situations).
You should show reverence during offering the
prayers. To show reverence in one rak’a means to
have the whole prayer flawless.
Qunut should be practiced before the kneeling of
the second rak’a of every two-rak’a prayer except the
Friday Prayer, which has two qunuts—one in the first
rak’a and the other in the second. In the first rak’a of
the Friday Prayer, you should recite suras of Fatihah
and Jumu’a. In the second, you should recite suras of
Fatihah and Munafiqun.
1
The Holy Quran, Sura of Al-Ma’aarij (70) Verse (23)
After the two sajdas –of the prayers-, you should sit
until your organs repose, then you may stand up.
This is our practice.
With the commencement of the prayers, raise your
hands to the chest.
When you want to stand before your Lord –in the
prayers-, you should face the kiblah and stand
erectly without bending.
When you finish your prayers, you should raise
your hands upward for supplication and sit erectly.1
Ibn Saba asked, “O Amirul Muminin, it is
true that God is everywhere, is it not?” “Yes,
it is true,” answered Imam Ali (peace be
upon him). “Why do we then raise our hands
to the heavens?” wondered Ibn Saba. The
Imam answered:
Recite God’s saying: In the heavens there is your
sustenance and (it is) that which you were
promised.2
We should seek the sustenance from its center. It is
that of which God promises in the heavens.
The prayers will not be accepted unless their
offerers ask God to place them in Paradise, protect
them against Hell, and give them the women of
Paradise in marriage.
1
In the book of Al-Khissal, this narrative is recorded in
this form:
“When you finish your prayers, you should raise your
hand upward for supplication painstakingly till you feel
tired.”
2
The Holy Quran, Sura of Ath-Thariyat (51) Verse (22)
You should regard any prayer as the last.
Smiling does not interrupt the prayers, while
guffaw interrupts it.
If sleep overcomes the heart, the ablution will be
obligatory.
If sleep overcomes you during the prayer, you
should interrupt and take a sleep, because you may
supplicate to God against yourself inattentively.
For those who loved us in secret, supported us by
words, and fought with us with their hands, they will
be with us in Paradise and will be given a rank as
same as ours.
For those who loved us in secret but neither
supported us by words nor fought with us, they will
be one rank lower than the previous.
For those who loved us in secret, but neither
supported us by words nor deeds, they will be with
us in Paradise.
For those who hated us and disappointed us by
words and deeds, they will be in the lowest point of
Hell.
For those who hated us and disappointed us by
words, not deeds, they will be one level of Hell higher
than the previous.
For those who hated us but did not disappoint us
by words or deeds, the will be in Hell.
The people of Paradise will look at the positions of
our adherents –Shia- in the same way you look to the
stars in the sky.
If you recite any part of the suras that begin with
tasbih1, you should say: “Praise is due to my Lord the
Highest.”2
If you recite God’s saying: “God showers His
blessings upon the Prophet and the angels seek
forgiveness for him. Believers, pray for the Prophet
and greet him with, ‘Peace be with you,’”3 you
should say, “Peace be upon him and his family,” very
frequently in prayers and other situations.
The less thankful organ of the body is the eye;
therefore, do not respond to it so that you will not be
diverted from mentioning God the Majestic.
When you finish reciting sura of Tin, say: “We also
testify so.”4
When you recited God’s saying: “(Muslims), say:
We believe in God and what He has revealed to us
and to Abraham, Ishmael, Isaac, and their
descendants, and what was revealed to Moses,
Jesus, and the Prophets from their Lord. We make
no distinction among them and to God we have
submitted ourselves,”5 you should say: “We believe in
God and what He has revealed to us and to Abraham,
1
Refer to Islamic Terms.
2
‫سبحان ربي العلى‬.
‘subhaana rabbi (a)l-a’la’
3
The Holy Quran, Sura of Al-Ahzab (33) Verse (56)
4
‫ونحن على ذلك من الشاهدين‬.
‘wa nahnu ala thaalika min (ash)shahideen’
5
Ishmael, Isaac, and their descendants, and what was
revealed to Moses, Jesus, and the Prophets from their
Lord. We make no distinction among them and to
God we have submitted ourselves.”
The following saying, in the last tashahhud of the
obligatory prayer, accomplishes the prayer properly
even an invalidating event occurs afterwards. The
saying is: “I declare there is no god but Allah
exclusively without any associate, Mohammed is His
servant and apostle, the Hour –of the Resurrection- is
undoubtedly to come, and God will resurrect them
who are in the graves.”1
Walking to the prayers is the best form of the
worship of God the Majestic.
Seek welfare from the necks and feet of camels
when they come and go.2
As an amount of raisin was presented to him from
Ta'if3, the Prophet (peace be upon him and his family)
ordered to soak it in Well Zamzam so that its
bitterness would disappear. Thus, it was called
‘siqaya’. Do not drink it when it is mellowed.
1
‫أشهد أن ل إله إل ال وحده ل شريك له وأن محمداً عبده ورسوله وأن الساعة آتية ل ريب فيها‬
‫وأن ال يبعث من في القبور‬.
‘ash-hadu an la ilaaha illa (a)llahu wahdahu la shareeka
lahu wa anna muhammadan abduhu wa rasouluhu wa
anna (as)saa’ata aatiyatun la rayba feeha wa anna
(a)llaha yab’athu man fil qubour’
2
This may refer to the trade of camels or traveling and
loading on their backs.
3
Ta’if is a city situated to the south-east of Mecca.
If one of you takes all the clothes off, the Shaitan
will look at him greedily. Hence, you should always
screen your bodies. It is inappropriate for men to
tuck the clothes up the knees when they sit with
others.
If you have eaten any of the bad smell food –such
as onion and garlic-, you should not attend in
mosques.
In prostration of the prayers, raise your backs up.
If you want to wash yourselves, begin with the
arms.
If you offer a prayer alone, you should raise your
voices with the qira’a1, takbir, and tasbih, so that you
can hear them.
Take the right side when you finish from offering
the prayers.
Supply yourselves with God-fearing, because it is
the best supply in this world.
It is incumbent upon God to cure him who conceals
his ailment for three days and complains about it to
God only.
The remotest servants from God are those whose
main concern is to satisfy the belly and the sexual
appetite.
You should not travel when you anticipate an
injury in your religious affairs.
In supplication, raise the voice in four matters—
blessing the Prophet and his family, asking the Lord
for Paradise, seeking His protection against Hell, and
asking for marrying you women of Paradise. The
1
See the Islamic Terms.
supplication of those who ignore blessing the Prophet
will be rejected. Paradise will hear the servant who
asks it from God, and will ask God to respond to him.
Hell will also hear the servant who supplicates to God
to save him from it, and will ask God to protect that
servant from it. Likewise, women of Paradise will hear
the servant who asks God to give them to him in
marriage, and will ask God to give him what he asks.
Singing is the mourning of Eblis for missing
Paradise.
When you want to sleep, you should put the right
hand under the right cheek and say: “In the Name of
God. I put my side for God, on the belief of Abraham,
the religion of Mohammed, and the leadership of
those whose leadership is imposed on my by God.
God’s will will only occur, and what He does not will
will never occur.”1 He who says so before sleep will be
guarded against thieves and ruination, and the
angels will ask God to forgive him until he wakes up.
As for those who recite sura of Tawhid before they
sleep, God will assign fifty thousand angels for
guarding them on that night.
You should not lie down for sleeping before you say:
“I seek the guard of God’s majesty, greatness,
omnipotence, power, mercy, compassion, forgiveness,
might, influence, unique Godhead, pillars, made,
1
‫ ما شاء‬، ‫بسم ال وضعت جنبي ل على ملة إبراهيم ودين محمد وولية من افترض ال طاعته‬
‫ال كان وما لم يشأ لم يكن‬.
‘bismillah wadha’tu janbi lillah ala milleti ibrahima wa
deeni muhammadin wa wilaayati men iftaradha (a)llahu
ttaa’atahu, ma sha’allahu kana wa ma lam yasha’ lam
yakun’
gathering, Apostle (peace be upon him and his
family), and all-powerfulness on myself, family,
religion, wealth, sons, results of my deeds, and my
Lord’s authority and provisions against the evils of
poisonous pests, vermin, jinn, mankind, whatsoever
is walking on the surface of this earth, whatsoever is
going out of it, whatsoever is descending from the
heavens, whatsoever is ascending there, and every
creature the destiny of which is under my Lord’s
control. Surely my Lord knows the right path. He is
All-Powerful over everything. All might and power
belongs to God.”1
The Prophet (peace be upon him and his family)
used to recite these words as amulets for Al-Hasan
and Al-Hussein. He ordered us to do so.
1
‫أعيممذ نفسممي وأهلي ودينممي ومالي وولدي وخواتيممم عملي وممما خولنممي ربممي ورزقنممي بعزة ال‬
‫وعظمممة ال وجممبروت ال وسمملطان ال ورحمممة ال ورافممة ال وغفران ال وقوة ال وقدرة ال‬
‫ول إله إل ال وأركان ال وصممنع ال وجمممع ال وبرسممول ال )صمملى ال عليممه وآله( وبقدرتممه‬
‫على ما يشاء من شر السامة والهامة ومن شر الجن والنس ومن شر ما ذرء في الرض وما‬
‫يخرج منها ومن شر ما ينزل من السماء وما يعرج فيها ومن شر كل دابة هو آخذ بناصيتها إن‬
‫ربي على صراط مستقيم ول حول ول قوة إل بال‬.
‘u’eethu nafsi wa ahli wa deeni wa mali wa wuldi wa
khawateemi amali wa ma khawwalani rabbi wa razaqani
bi’izzatillah wa azhamatillah wa jabaroutillah wa
sulttanillah wa rahmatillah wa ra’fatillah wa ghufranillah
wa quwwatillah wa qudratillah ala ilaaha illallah wa
arkaanillah wa sun’illah wa jam’illah wa bi rasoulillah
salla (a)llahu alayhi wa aalihi wa biqudratihi ala ma
yashaa’u min sharri (s)sammeti wal haammeti wa min
sharri (al)jinni wa (al) insi wa mi sharri ma thara’a fi
(al)ardhi wa ma yakhruju minha wa min sharri ma
yanzilu min (as)samaa’I wa ma ya’ruju feeha wa min
sharri kulli daabbetin huwa aakhithun binassiyatiha inna
rabbi ala siraatin mustaqeem wa la hawla wa la
quwwata illa billah’
We –the Prophet’s family- are the keepers of God’s
religion and the lanterns of knowledge. Whenever a
great figure of us passes away, another will appear.
He whoever follows us will never deviate, and whoever
denies us will never be guided, and whoever supports
our enemies against us will never be saved, and
whoever disappoints us will never be aided, and
whoever prefers the pleasures of this deserted world
to us will not find tranquility. As for them who prefer
the worldly pleasures to us, their regret will be very
great on the Day of Resurrection. This is proved
through God’s saying:
Turn to God in repentance before a soul says,
"Woe to me because of my failure to fulfill my
duties to God. Woe to me for mocking God's
guidance!"1
Clean your babies from the fats. The Shaitan smells
the fats and causes your babies to cry in sleep.
Moreover, the two recording angels disgust the
babies’ fats.
Your first look at –strange- women is overlookable.
You should not add another. Beware of charm.
God will treat the alcoholics as same as the
idolaters.
“O Amirul Muminin,” asked Hujr bin Edi,
“Who are the alcoholics?” The Imam (peace
be upon him) answered:
The alcoholics are those who consume intoxicants
whenever they find some.
1
For forty nights, the prayers of those who consume
intoxicants will not be accepted.
God will detain anyone who intends to despise a
Muslim’s personality by a saying, unless he submits
an excuse, in the mixture of clay and blood.
Men should not sleep together under one cover.
Women also should not sleep together under one
cover. Doctrinal lashing is the chastisement of
committing so.
Eat calabash, because it broadens the brain.
Besides, the Prophet (peace be upon him and his
family) liked calabash.
Eat citron before and after meals. The Prophet’s
family (peace be upon them) used to eat citron.
Pear purifies the heart and alleviates its troubles by
God’s permission.
When you ready yourselves for offering a prayer,
the Shaitan comes to look at you enviously for he
notices how God’s mercy is covering you.
The worst of matters are the most recent.
The best of matters are those that achieve God’s
satisfaction.
He who adores to the worldly pleasures and prefers
them to the world to come will suffer insalubrious
end result.
If the offerers of prayers are aware of God’s mercy
that cover them, they will not come to the end of the
prayers and will not accept to raise the head after
being prostrate.
Beware of negligence of your duties. You should do
them as soon as possible.
The sustenance that is decided for you will reach
you even if you are weak, and you will never stop the
misfortune that is decided for you even if you exert all
efforts.
Enjoin good and forbid evil.
When you put your feet in the stirrup, you should
recite -God’s saying-:
Glory belongs to Him who has made it subservient
to us when we would not have been able to do so
ourselves. To our Lord we shall all return.1
Before you begin a journey, you should say:
“O Allah, You are the companion in journeys, the
helper in transport, and the guard of the wife,
property, and sons.”2
When you reside in a place, you should say:
“O Allah, grant me a blessed landing. You are the
One who provides the safest landing.”3
When you are in marts for shopping, you should
say:
1
The Holy Quran, Sura of Az-Zukhruf (43) Verse (14)
2
‫اللهم أنت الصاحب في السفر والحامل على الظهر والخليفة في الهل والمال والولد‬.
‘allahumma anta (as)sahibu fi (a)ssafar wa (a)l-hamil ala
(ad)dhahr wa (al)khaleefatu fi (al)ahli wa (a)l-maali wa
(a)l-walad’
3
‫ل مباركاً وأنت خير المنزلين‬
ً ‫اللهم أنزلني منز‬.
‘allahummaanzilni manzilen mubaraken wa anta khayru
(a)l-munzileen’
“I declare there is no god but Allah uniquely
without any associate, and declare that Mohammed
is His servant and messenger. O Allah, I seek Your
safety from losing deals and perjury, and seek Your
safety from stagnancy.”1
Anyone who waits for the prayer time after the Asr
Prayer is visiting God. It is appropriate for God to
honor His visitors and meet their needs.
Hajjis and performers of Umrah are the delegations
to God. It is appropriate for God to honor His
delegation and favor them with forgiveness.
For those who serve undiscerning boys wine, God
will detain them in the mixture of clay and blood,
unless they provide a justifiable excuse.
Almsgiving is a great shelter. It sets a screen
between the believers and Hell. For the disbelievers,
almsgiving saves their fortune from loss, advances
the remuneration, and saves the body from diseases
while they –the disbelievers- will have nothing on the
Day of Resurrection.
Because of their tongues, people of Hell will be in
Hell and people of the graves will have light. Keep
your tongues and engage them in the reference to
God.
1
‫أشهد أن ل إله إل ال وحده ل شريك له وأنّ محمداً عبده ورسوله اللهم إني أعوذ بك من صفقة‬
‫خاسرة ويمين فاجرة وأعوذ بك من بوار اليم‬.
‘ash’hadu an la ilaha illa (a)llahu wahdahu la shareeka
lahu wa anna muhammadan abduhu wa rasouluh(u)
allahumma inni a’outhu bika min safqatin khasiratin wa
yameenin fajira(tin) wa a’outhu bika min bawaari (a)l-
ayyim’
The makers of pictures will be asked about them on
the Day of Resurrection.
You should say those who solve your problems:
“God may move away from you whatever you detest.”
Answer those who address to you, “Nice bathing,”
after bathing, with: “God may comfort your mind.”
For those who address to you, “God greet you with
peace,” you should answer them: “God may greet you
with peace and lodge you in the eternal residence.”
Asking should follow praising; therefore, praise and
extol God the Exalted before you ask Him for meeting
your needs.
O suppliant, do not supplicate to God for matters
that are impossible.
To congratulate for having a male baby, you should
say: “God may bless His gift, cause him to attain
maturity, and bestow upon you with his goodness.”
When you welcome somebody who has just arrived
from Mecca –hajj-, you should kiss his eyes and
mouth with which he kissed the Black Stone, which
the Prophet (peace be upon him and his family) had
kissed. You should also kiss his organ of prostration
and his forehead.
To congratulate the fresh hajji, you should say:
“God may accept your rites, appreciate your efforts,
recompense your expenditures, and give you another
opportunity to visit the Holy House of God.”
Beware of the lowly, because they do not fear God
the Majestic.
As God examined the creatures, He selected us and
selected our adherents –Shia- who support us,
become happy when we are happy, unhappy when we
are unhappy, and offer their fortunes and souls for
our cause. They are from us and are attached to us.
Any Shiite who commits a sin against which we had
warned will not die before he is inflicted by a
misfortune in his fortune, sons, or himself, so that he
will meet God guiltless. If such misfortune does not
meet all his sins, death will be very violent for him
until all the sins are erased.
The dead Shiite is veracious and martyr, because
he believed in our affairs, loved, and hated for our
sake, seeking God’s favors purely and believing in
God and His Apostle.
For those who publicize our secrets, God will
expose them to the sharpness of swords.
Circumcise your male babies on their seventh day
of age. Do not excuse for hot or cold weather, because
circumcision purifies the body. Moreover, the land on
which an uncircumcised individual urinates calls for
the help of God noisily.
Drunkenness is of four kinds: they are
drunkenness of youth, drunkenness of fortune,
drunkenness of sleep, and drunkenness of power.
I like for the believers to use the hair remover
powders once every fifteen days.
Reduce having fish, because it dissolve the body,
causes much phlegm, and blocks normal breathing.
To drink milk in doses is the cure of every malady
except death.
Eat pomegranate with its inner tissues. This will
strengthen the stomach, refresh the heart, and save
from the Shaitan’s evil inspirations.
Eat endive. Every morning, a drop of Paradise
covers each grain of endive.
Drink from rainfall, because it purifies the body
and saves from diseases. God the Majestic says:
“He showered water from the sky over you to clean
you and remove satanic wickedness from you.”1
Black cumin has a share in the remedy of every
malady, except death.
Beef is a malady the remedy of which is milk and
fats of cows.
The best food for the expectants is ripe dates. God
says:
“If you shake the trunk of the palm tree, it will
provide you with fresh ripe dates.”2
Use dates for the backbones of your babies,
because the Prophet (peace be upon him and his
family) did this to Al-Hasan and Al-Hussein.
If you want to copulate with your ladies, you should
wait until they have the same desire that you have.
If your eyes fall on a charming woman, you should
come to your lady and copulate with her, because all
women have the same. You should also avoid
allowing the Shaitan to control you in any way.
Finally, turn your sight away from charming women.
If you are bachelor, you should offer a
recommendable two-rak’a prayer and thank God a
lot.
1
The Holy Quran, Sura of Al-Anfal (8) Verse (11)
2
The Holy Quran, Sura of Mariyam (19) Verse (25)
In copulation with your lady, you should speak as
little as possible, because speaking during copulation
may cause deafness.
Do not look inside your lady’s vagina, because this
may cause leprosy.
Before you touch your lady, you should say:
“O Allah, I have her vagina legal for me due to Your
commandment and have accepted her by Your
security. If You decide to give us a son, make him a
sound male baby and do not let the Shaitan have a
share in its composition.”1
Injection is one of the four medicines that the
mentioned. It is the best medicine you ever use. It
extends the belly, cures from internal illnesses, and
strengthens the body.
Use viola for the nasal troubles. The Prophet (peace
be upon him and his family) said: “If people are aware
of what is there in viola, they will take it in doses.”
In the first and middle nights of the –Hijri- months,
do not copulate with your ladies, because the Shaitan
search for sons in such times.
Avoid cupping on Wednesdays and Fridays. One of
the hours of Wednesdays is continuous ill omen.
Besides, Hell was created on Wednesday. Likewise, he
1
‫اللهمم إنمي اسمتحللت فرجهما بأمرك وقبلتهما بأمانمك فإن قضيمت منهما ولداً فاجعله ذكراً سموياً ول‬
‫تجعل للشيطان فيه شركاً ول نصيبًا‬.
‘allahumma inni (i)stahlaltu farjaha bi amrika wa
qabiltuha bi amaanika fa’in qadhayta minha waladen
faj’alhu thakaran sawiyyan wa la taj’al lishaitani feehi
shirken wa la nasseeba(n)’
whoever applies cupping in a definite hour on Fridays
will surely die.
Imam Ali’s Document of
Instructions for Malik Al-Ashtar
When He Appointed Him as the
Governor of Egypt and the
Surroundings
This is what Allah’s servant Ali Amirul Muminin

has ordered Malik bin al-Harith al-Ashtar in his
instrument for him when he appointed him as the
governor of Egypt for the collection of its revenues,
fighting against its enemies, seeking the good of its
people and making its cities prosperous.
He has ordered him to fear Allah, to prefer
obedience to Him, and to follow what He has
commanded in His Book out of His obligatory and
elective commands, without following which one
cannot achieve virtue, nor (can one) be evil save by
opposing them and ignoring them, and to help Allah
the Glorified, with his heart, hand and tongue,
because Allah takes the responsibility for helping him
who helps Him, and for protecting him who gives Him
support. He is Strong and Mighty.
He also orders him to break his heart off from
passions. Most surely, (man's) self is wont to
command (him to do) evil, except such as my Lord
has had mercy on; surely, my Lord is Forgiving,
Merciful. He also orders him to refer to Allah’s Book
in situations of seditious matters. It explains clearly
everything, and it is a guidance and mercy and good
news for those who believe. He orders him also to
seek God’s satisfaction and avoid enraging Him and
insisting on disobeying Him. It is surely there is no
escape from God except at Him.
Then, know O Malik that I have sent you to an area
where there have been governments before you, both
just as well as oppressive. People will now watch your
dealings as you used to watch the dealings of the
rulers before you, and they (people) will criticize you
as you criticized them (rulers). Surely, the virtuous
are known by the reputation that Allah circulates for
them through the tongues of His creatures. Therefore,
the best collection with you should be the collection
of good deeds through being moderate in what you
collect and in the way of treating your people. So,
control your passions and check your heart from
doing what is not lawful for you, because checking
the heart means detaining it just half way between
what it likes and dislikes.
Habituate your heart to mercy for the subjects and
to affection and kindness for them. Do not stand over
them like greedy beasts who feel it is enough to
devour them, since they are of two kinds, either your
brother in religion or one like you in creation. They
will commit slips and encounter mistakes. They may
act wrongly, willfully, or by neglect. So, extend to
them your forgiveness and pardon, in the same way
as you would like Allah to extend His forgiveness and
pardon to you, because you are over them and your
responsible Commander (Imam) is over you while
Allah is over him who has appointed you through
what He has given to you of the knowledge of His
Book and the practices of His Prophet (peace be upon
him and his family).
Do not set yourself to fight Allah because you have
no power before His power and you cannot do
without His pardon and mercy. Do not repent of
forgiving or be merciful in punishing. Do not act
hastily during anger if you can find way out of it. Do
not say, “I have been given authority, I should be
obeyed when I order,” because it engenders confusion
in the heart, weakens the religion, and takes one near
ruin. Seek God’s guard against the lowest rank of
despondency. If the authority in which you are placed
produces pride or vanity in you then look at the
greatness of the realm of Allah over you and His
might the like of which might you do not even
possess over yourself. This will curb your
haughtiness, cure you of your high temper, and bring
back to you your wisdom, which had gone away from
you.
Beware of comparing yourself to Allah in His
greatness or likening yourself to Him in His power,
for Allah humiliates every claimant of power and
disgraces every one who is haughty.
Do justice for Allah and do justice towards the
people, as against yourself, your near ones and those
of your subjects for whom you have a liking, because
if you do not do so you will be oppressive, and when a
person oppresses the creatures of Allah then, instead
of His creatures, Allah becomes his opponent, and
when Allah is the opponent of a person He tramples
his plea; and he will remain in the position of being at
war with Allah until he gives it up and repents.
Nothing is more inductive of the reversal of Allah’s
bounty or for the hastening of His retribution than
continuance in oppression, because Allah hears the
prayer of the oppressed and is on the look out for the
oppressors. For those who opt for such a way, they
will be the hostage of ruin in this world and the world
to come.
The way most coveted by you should be that which
is the most equitable for the right, the most universal
by way of justice, and the most comprehensive with
regard to the agreement among those under you,
because the disagreement among the common people
sweeps away the arguments of the chiefs can be
disregarded when compared with the agreement of
the common people. No one among those under you
is more burdensome to the ruler in the comfort of life,
less helpful in distress, more disliking of equitable
treatment, more tricky in asking favors, less thankful
at the time of giving, less appreciative of reasons at
the time of refusal, and weaker in endurance at the
time of the discomforts of life than the chiefs. It is the
common people of the community who are the pillars
of the religion, the power of the Muslims, and the
defense against the enemies. Your leanings should
therefore be towards them and your inclination with
them. Seek the most beneficial and the most
prosperous results. All power is God’s.
The one among the people under you who is
furthest from you and the worst of them in your view
should be he who is the most inquisitive of the
shortcomings of the people, because people do have
shortcomings and the ruler is the most appropriate
person to cover them. Do not disclose whatever of it is
hidden from you because your obligation is to correct
what is manifest to you, while Allah will deal with
whatever is hidden from you. Therefore, cover
shortcomings so far as you can; Allah would cover
those of your shortcomings, which you should like to
remain under cover from your subjects. Unfasten
every knot of hatred in the people and cut away from
yourself the cause of every enmity. Accept the
excuses and ward off the suspected matters by the
doctrinal punishments. Feign ignorance from what is
not clear to you. Do not hasten to second a backbiter,
because a backbiter is a cheat although he looks like
those who wish well.
Do not include among those you consult a miser
who would keep you back from being generous and
caution you against destitution, nor a coward who
would make you feel too weak for your affairs, nor a
greedy person who would make beautiful to you the
collection of wealth by evil ways. This is because
although miserliness, cowardice, and greed are
different qualities, yet they are common in having an
incorrect idea about Allah.
The worst minister for you is he who has been a
minister for mischievous persons before you, who
joined them in sins, and managed their affairs in the
country. Therefore, he should not be your chief man
that they participate in carrying the trusts of which
you are bound. They had taken part in the authority
of others and annihilated them or led them to violent
ends. They are abettors of sinners, brothers of the
oppressors, and the centers of every greed and
injustice. You can find good substitutes for them who
will be like them in their views and influence, who
tested the entire affairs and had the ability of
distinguishing the good from the bad. They will give
you the least trouble and the best support. They will
be most considerate towards you and the least
inclined towards others. They have never assisted an
oppressor in his oppression or a sinner in his sin.
They had not had previous conducts that oppressed
the Muslims and the Dhimmis. Therefore, make them
your chief companions in privacy as well as in public.
Then, more preferable among them for you should
be those who openly speak better truths before you,
who are the fairest to the weak people, and who
support you least in those of your actions, which
Allah does not approve in His friends, even though
they may be according to your wishes. They lead you
to the right and make you see what benefits you.
Associate yourself with the God-fearing, the truthful,
the intelligent, and people of high ancestry; then
educate them, so that they should not praise you or
please you by reason of an action you did not
perform, because excess of praise produces pride and
drives you near haughtiness. Inclination to these
matters causes God’s hatred.
The virtuous and the vicious should not be in equal
position before you because this means dissuasion of
the virtuous from virtue and persuasion of the vicious
to vice. Keep everyone in the position that is his. You
will benefit your supporters and yourself by doing so.
You should know that the most conducive thing for
the good impression of the ruler on his subjects is
that he should extend good behavior towards them,
lighten their hardships, and avoid putting them to
unbearable troubles. You should therefore, in this
way follow a course by which you will leave a good
impression with your subjects, because such good
ideas will relieve you of great worries. Certainly, the
most appropriate for good impression of you is he to
whom your behavior has not been good. The most
appropriate for having bad impression of you is he to
whom your behavior has been ill. If you realize this
state for and against you, you will be more cognizant
in doing good and having good impression with
people in addition to what God will reward you in the
world to come.
Do not discontinue the good lives in which the
earlier people of this community had been acting, by
virtue of which there was general unity and through
which the subjects prospered. Do not innovate any
line of action, which injures these earlier ways
because (in that case) the reward for those who had
established those ways will continue, but the burden
for discontinuing them will be on you. Keep on
increasing your conversations with the scholars and
discussions with the wise to stabilize the prosperity of
the areas under you, and to continue with that in
which the earlier people had remained steadfast. This
will steady the right and refute the wrong. It is surely
a sufficient evidence and example. The right lines of
action are the course to obedience of God.
Know that the people consist of classes who
prosper only with the help of one another, and they
are not independent of one another. Among them are
the army of Allah, then the secretarial workers of the
common people and the chiefs, then the dispensers of
justice, then those engaged in law and order, then the
payers of head tax (Jizya) and land tax (kharaj) from
the protected unbelievers and the common Muslims,
then there are the traders and the men of industry
and then the lowest class of the needy and the
destitute. Allah has fixed the share of every one of
them and laid down His precepts about the limits of
each in His Book and the Sunna of His Prophet by
way of a settlement, which is preserved with us.
Now the army is, by the will of Allah, the fortress of
the subjects, the ornament of the ruler, the strength
of the religion and the means of peace. The subjects
cannot exist without them while the army can be
maintained only by the funds fixed by Allah in the
revenues, through which they acquire the strength to
fight the enemies, on which they depend for their
prosperity, and with which they meet their needs.
These two classes cannot exist without the third class
namely the judges, the executives, and the secretaries
who pass judgments about contracts, collect
revenues, and are depended upon in special and
general matters.
These classes cannot exist except with the traders
and men of industry, who provide necessities for
them, establish markets, and make it possible for
others not to do all this with their own hands. Then is
the lowest class of the needy and the destitute
support of and help for whom is an obligation, and
every one of them has (a share in) livelihood in the
name of Allah. Every one of them has a right on the
ruler according to what is needed for his prosperity.
The ruler cannot acquit himself of the obligations laid
on him by Allah in this matter except by striving and
seeking help from Allah and by training himself to
adhere to the right and by enduring on that account
all that is light or hard.
Put in command of your forces the man who in
your view is the best well-wisher of Allah, His
Prophet, and your Imam. The chestiest of them in
heart, the highest of them in endurance, and the
most learnt of knowledge and policy is he who is slow
in getting enraged, accepts excuses, is kind to the
weak, and is strict with the strong; violence should
not raise his temper and weakness should not keep
him sitting.
Also associate with considerate people from high
families, virtuous houses, and decent traditions, then
people of courage, valor, generosity, and benevolence,
because they are repositories of honor and springs of
virtues. They guide to having good idea of Allah and
believing in His act. Strive for their matters as the
parents strive for their child. Do not regard anything
that you do to strengthen them as big nor consider
anything that you have agreed to do for them as little
(so as to give it up), even though it may be small,
because this will make them your well-wishers and
create a good impression of you. Do not neglect to
attend to their small matters, confining yourself to
their important matters, because your small favors
will also be of benefit to them while the important
ones are such that they cannot ignore them.
That commander of the army should have such a
position before you that he renders help to them
equitably and spends from his money on them and
on those of their families who remain behind so that
all their worries converge on the one worry for
fighting the enemy. You should make them know
your preferring them to yourself, caring for their
affairs, and promising of more endowments, and
materialize so by your good deeds, evidences, and
kindness. Your kindness to them will turn their
hearts to you. The most pleasant thing for the rulers
is the establishment of justice in their areas and the
manifestation of the love of their subjects, but the
subjects’ love manifests itself only when their hearts
are clean. Their good wishes prove correct only when
they surround their commanders (to protect them).
Do not regard their positions to be a burden over
them and do not keep watching for the end of their
tenure. Do not give your army only their shares of the
spoils. Moreover, you should give each a share of the
public treasure. Thus, you will guarantee their help,
and they will be motivated for supporting God and
His religion. Treat the distinctive courageous men
exclusively by endowment and praise. Continue
praising them and recounting the good deeds of those
who have shown such deeds, because the mention of
good actions shakes the brave and rouses the weak, if
Allah so wills.
You should appoint the most trustful and the
righteous of them as secret agents so that they will
inform of the behaviors of each. Hence, they will
realize that you have full acquaintance with their
performance. Appreciate the performance of every one
of them, do not attribute the performance of one to
the other, and do not minimize the reward below the
level of the performance. The high position of a man
should not lead you to regard his small deeds as big,
nor should the low position of a man make you
regard his big deeds as small. A sudden flaw or an ill
speech should not deform the picture of a man of
previous good performance. Might is God’s; He gives
it to whomever He wishes, and the good result is the
God-fearing one’s.
If one of your soldiers or distinctive warriors is
martyred, you should treat his family as same as a
kind trusted custodian’s treatment, so that they will
not show any sign of loneliness. This will bring about
the hearts of your people to you and they will feel it is
important to obey you and will make it easy for them
to encounter misfortunes during your governorship.
practiced some actions with the polytheists. We have
practices some with the wrong ones, who turned their
faces towards our kiblah and recorded themselves in
the record of our religion, after him. Addressing the
people whom Allah the Sublime, wishes to guide, He
said:
O you who believe, obey Allah and obey the
Prophet and those vested with authority from
among you; and then if you quarrel about anything
refer it to Allah and the Prophet if you believe in
Allah and in the Last Day of Judgment.1
He also said:
…and if they had referred it to the Apostle and to
those in authority among them, those among them
who can search out the knowledge of it would have
known it, and were it not for the grace of Allah upon
you and His mercy, you would have certainly
followed the Shaitan save a few.2 Referring to Allah
means to act according to what is clear in His Book,
and referring to the Prophet means to follow his
unanimously agreed Sunna –traditions- in regard to
which there are no differences. We are the Prophet’s
people who extract the decisive matters from the
Book and distinguish the allegorical ones and know
the repealing that Allah has repealed and canceled its
burden.
Deal with your enemies in the same way that we
had with our enemies. Keep on sending us letters in
which you may inform us of every event so that we
will send you a general commandment. Allah is the
helper.
Look in the matters of judge among people in a
good intention. The true judge is give back the rights
of the oppressed from the oppressors, supporting the
weak against the strong, and instituting God’s
doctrinal provisions according to their proper ways
1
The Holy Quran, Sura of An-Nisaa (4) Verse (59)
2
and courses. This will make right God’s servants and
lands.
For the settlement of disputes among people select
him who is the most distinguished of your subjects in
your view, and the fittest in fields of knowledge,
pudency, piety, and generosity. The cases (coming
before him) should not vex him, he should not insist
on any wrong point, and should not grudge accepting
the truth when he perceives it; he should not lean
towards greed and should not content himself with a
cursory understanding (of a matter) without going
thoroughly into it. He should be most ready to stop
(to ponder) on doubtful points, most regardful of
arguments, least disgusted at the quarrel of litigants,
most patient at probing into matters and most
fearless at the time of passing judgment. Praise
should not make him vain, elation should not make
him lean (to any side), and propagation should not
attract him. Appoint such people as the judges. Yet,
they are very few.
Then, very often check his decisions and allow him
so much money (as remuneration) that he has no
excuse worth hearing (for not being honest) and there
remains no occasion for him to go to others for his
needs. Give him that rank in your audience for which
no one else among your chiefs aspires, so that he
remains safe from the harm of those around you. You
should revere him when you associate with him, favor
him in sessions, agree to his judge, implement his
rulings, support him, and choose the best of his
matches as his supporters. They should be
jurisprudents and people of piety and advise for the
sake of God and His servants. He may argue with
them in any doubtful question, refer to them in what
he dos not attend, and they should be witnesses on
his settlement of disputations, God willing.
You should do the best for inspect the reporters of
judge. They should not disagree nor dispute
regarding the judgment of God and the traditions of
the Prophet (peace be upon him and his family).
Disagreement is waste of justice, inadvertence in the
religion, and cause of divergence. God has shown
what to do, what to spend, and ordered to refer to
those with whom God has entrusted the knowledge of
His Book and authorized for issuing rulings, in the
unfamiliar questions. Divergence of judges occurs
when tyranny controls them and each depends on his
own opinion without referring to those whose
leadership is imposed by God. Neither the religion nor
will its followers be righteous by such behaviors.
Judges should issue verdicts according to what they
know from the Prophet’s traditions and practices. If it
is impossible for them to judge in a question, they
should refer to the people of judging. If people of
judging are absent, they should discuss the question
with the Muslims’ jurisprudents. They should not
refer to other categories of people. Two judges should
never issue different rulings regarding one question
before they file it before the Leader. Hence, the Leader
will judge in the question according to his knowledge
that he received from God. The two judges then
should agree on the Leader’s ruling whether it
corresponds or differs their opinions. You should
have a piercing eye in this matter because this
religion has formerly been a prisoner in the hands of
vicious persons when action was taken according to
passion, and worldly wealth was sought. Write letters
to the judges of your regions ordering them to provide
before you any question of judgment about which
they dispute. You should look in these rulings and
authorize any ruling that you find accordant to God’s
Book, the Prophet’s traditions, and the Imam’s
indication, and order the judges to follow. Regarding
matters that you suspect, you should gather the
jurisprudents before you and discuss the matter with
them. Authorize what they agree upon unanimously.
Each matter about which the subjects dispute should
be referred to the imam. The imam should seek God’s
aid and do his best for instituting the doctrinal
provisions and imposing the subjects to follow his
commandment. No power can be obtained unless
through God.
Look into the affairs of your executives. Give them
appointment after tests and do not appoint them
according to partiality or favoritism, because these
two things constitute sources of injustice, treachery,
and injuring people. Matters cannot be amended
through unfairness. Elect people of piety, knowledge,
and policy for managing your affairs. Select among
them those who are people of experience and
modesty, hailing from virtuous houses, having been
previously in Islam, because such persons possess
high manners and untarnished honor. They are the
least inclined towards greed and always have their
eyes on the ends of matters.
Give them an abundant livelihood (by way of salary)
because this gives them the strength to maintain
themselves in order not to have an eye upon the
funds in their custody, and it would be an argument
against them if they disobeyed your orders or
misappropriated your trust. You should also check
their activities and have people who report on them
who should be truthful and faithful, because your
watching their actions secretly will urge them to
preserve trust with and to be kind to the people. Be
careful of assistants. If any one of them extends his
hands towards misappropriation and the reports of
your reporters reaching you confirm it, that should be
regarded enough evidence. You should then inflict
corporal punishment on him and recover what he has
misappropriated. You should put him in a place of
disgrace, blacklist him with (the charge of)
misappropriation and make him wear the necklace of
shame for his offence.
Look after the revenue (land tax) affairs in such a
way that those engaged in it remain prosperous
because in their prosperity lies the prosperity of all
others. The others cannot prosper without them,
because all people are dependent on revenue and its
payers. You should also keep an eye on the
cultivation of the land more than on the collection of
revenue because revenue cannot be had without
cultivation and whoever asks for revenue without
cultivation, ruins the area and brings death to the
people. His rule will not last only a moment.
Gather people of revenue all over the regions under
your dominion, and order them to inform you of the
manners of their regions including ways of prosperity
and collection of the revenues. Then you should ask
the experts about what they had informed. If they
complain of the heaviness (of the revenue) or of
diseases, or dearth of water, or excess of water or of a
change in the condition of the land either due to flood
or to drought or pestilence, you should remit the
revenue to the extent that you hope will improve their
position. If they seek help in prospering what they
can do it with their fortunes, you should satisfy its
provisions. The result of your satisfying the
provisions is their prosperity. The remission granted
by you for the removal of distress from them should
not be grudged by you, because it is an investment
which they will return to you in the shape of the
prosperity of your country and the progress of your
domain in addition to earning their praise, well
intentions, and happiness for meeting out justice to
them. The land tax cannot be gotten through fatigue
and exhaustion, yet it is knots upon which you
depend. If a matter occurs, you can depend upon
their strength because of the investment made by you
in them through catering to their convenience, and
can have confidence in them because of the justice
extended to them by being kind and fair to them and
their realizing your excuses. Circumstances may so
turn that you may have asked for their assistance,
when they will bear it happily, for prosperity is
capable of bearing whatever you load on it. The ruin
of the land is caused by the poverty of the cultivators,
while the cultivators become poor when the officers
concentrate on the collection (of money), having little
hope for continuance (in their posts) and deriving no
benefit from objects of warning. Thus, you should
behave like him who desires to spare the praise of the
subjects, the reward of God, and the satisfaction of
the Imam. No power can be obtained except through
God.
Then you should take care of your secretarial
workers. You should recognize the manners of each of
them regarding what each needs. Classify them into
different ranks. Put the best of them in charge of your
affairs. Entrust those of your letters, which contain
your policies and secrets, to him who possesses the
best character, who is the fittest for consulting in the
big matters among people of good opinions, advice,
and intelligence, the best keeper of the secrets, and is
not elated by honors lest, he dares speak against you
in common audiences. He should also not be
negligent in presenting the communications of your
officers before you and issuing correct replies to them
on your behalf and in matters of your receipts and
payments. He should not make any damaging
agreement on your behalf and should not fail in
repudiating an agreement against you. He should not
be ignorant of the extent of his own position in
matters because he who is ignorant of his own
position is (even) more ignorant of the position of
others. Appoint for the lower positions, including the
records of the taxes and the army, the people that
you strive in electing them because these positions
are the most comprehensive in the benefits of your
subjects and you. Your selection of these people
should not be on the basis of your understanding (of
them), confidence, and your good impression,
because people catch the ideas of the officers through
affectation and personal service and there is nothing
in it which is like well-wishing or trustfulness. You
should rather test them by what they did under the
virtuous people before you. Take a decision in favor of
one who has a good name among the common people
and is the most renowned in nobility and
trustworthiness, because this will be a proof of your
regard for Allah and for him on whose behalf you
have been appointed to this position (namely your
Imam). Then order them to use their positions fairly
and to be lenient. Establish one chief for every
department of work. He should not be incapable of
big matters, and a rush of work should not perplex
him. Then inspect their manners that you missed as
well as the affairs of the needy and those whose
messengers come to you frequently. You should also
inspect the manner of their office and how they
accept their leader and argument. Most of the
secretaries are known of grumbling, loftiness, and
self-esteem except him whom God protects. People
have no way other than seeking their needs.
Whenever there is a defect in your secretaries, which
you overlook, then you will be held responsible for it,
and any good behavior of them will be attributed to
you in addition to the great reward that you will win
from God.
Now take some advice about traders and
industrialists. Give them good counsel whether they
be settled (shop-keepers) or traders or physical
laborers because they are sources of profit and the
means of the provision of useful articles. They bring
them from distant and far-flung areas throughout the
land and sea, plains or mountains, from where people
cannot come and to where they do not dare to go, like
the countries of your enemies. They are the
craftsmen, by whose hands God has made the
professions operative. Keep their sanctity, secure
their paths, and give them back their rights, for they
are peaceful and there is no fear of revolt from them.
Their most favorable affairs are the most secure
and the most profitable. Look after their affairs before
yourself or wherever they may be in your area. Know,
along with this, that most of them are very narrow-
minded, awfully avaricious. They hoard goods for
profiteering and fix high prices for goods. This is a
source of harm to the people and a blot on the
officers in charge. Stop people from hoarding,
because the Messenger of Allah (peace be upon him
and his family) has prohibited it. The sale should be
smooth, with correct weights and prices, not harmful
to either party, the seller or the purchaser; whoever
commits hoarding after you prohibit it, give him
exemplary but not excessive punishment, because
the Prophet (peace be upon him and his family) did
so.
Fear Allah and keep Allah in view in respect of the
lowest class, consisting of those who have few means:
the poor, the destitute, the penniless and the
disabled; because in this class are both the
discontented and those who beg. Take care for the
sake of Allah of His obligations towards them for
which He has made you responsible. Fix for them a
share from the public funds and a share from the
crops of lands taken over as booty for Islam in every
area, because in it the remote ones have the same
shares as the near ones. All these people are those
whose rights have been placed in your charge.
Therefore, a luxurious life should not keep you away
from them. You cannot be excused for ignoring small
matters because you were deciding big problems.
Consequently, do not be unintelligent of them, nor
turn your face from them out of vanity. Be modest for
the sake of God and God will exalt you. Treat the
weak ones modestly, and deal with them as if you are
in need of them. Take care of the affairs of those of
them who do not approach you because they are of
unsightly appearance or those whom people regard as
low. Appoint for them some trusted people who are
God-fearing and humble. They should inform you of
these people’s conditions. Then deal with them with a
sense of responsibility to Allah on the day you will
meet Him, because of all the subjects these people
are the most deserving of equitable treatment, while
for others also you should fulfill their rights so as to
render account to Allah.
Take care of the orphans and the aged who have no
means (for livelihood) nor are they ready for begging.
Arrange salaries for them. They are the servants of
God. Seek God’s favors through acting sincerely to
those people and keeping them in their proper
positions in provisions and rights. Deeds are regarded
sincere when they are well intended. People, or some
of them, will not be tranquil even if you settle their
needs and fulfill their rights completely; therefore,
they will ask you for their needs openly. This is heavy
on the officers; in fact, every right is heavy. Allah
lightens it for those who seek the next world and so
they endure (hardships) upon themselves and trust
on the truthfulness of Allah’s promise to them. Be
one of those people and seek God’s help. Fix a time
for complainants wherein you make yourself free for
them, and sit for them in common audience and feel
humble therein for the sake of Allah who raised you.
(On that occasion) you should keep away your army
and your assistants such as the guards and the
police so that anyone who likes to speak may speak
to you without fear, because I have heard the
Messenger of Allah (peace be upon him and his
family) say in more than one place, “The people
among whom the right of the weak is not secured
from the strong without fear will never achieve
purity.” Tolerate their awkwardness and inability to
speak. Keep away from you narrowness and
haughtiness; Allah would, on this account, spread
over you the skirts of His mercy and assign the
reward of His obedience for you. Whatever you give,
give it joyfully, but when you refuse, do it
handsomely and with excuses.
Then there are certain matters, which you cannot
avoid performing yourself. For example, replying to
your officers when your secretaries are unable to do
so, disposing of the complaints of the people when
your assistants shirk them, and being acquaintance
of whatever reaches the secretarial workers. Do not
neglect or postpone such tasks. Appoint for each
affair one who discusses it with the officers in charge
so that your heart and mind will be quite tranquil.
Whenever you want to determine a matter, you
should do it after you have discussed it completely,
reviewed it, and sought the consult of those to whom
it may concern, without shyness or inclining to an
opinion the opposite of which will prevail. Finish
every day the work meant for it, because every day
has its own work. Keep for yourself the better and
greater portion of these periods for the worship of
Allah, although all these items are for Allah provided
the intention is pure and the subjects prosper
thereby. The particular thing by which you should
purify your religion for Allah should be the fulfillment
of those obligations, which are especially for Him.
Therefore, devote to Allah some of your physical
activity during the night and the day. God has
imposed the extra worship –nafila- exclusively on His
Apostle. He said:
Say your special (tahajjud) prayer during some
part of the night as an additional (obligatory) prayer
for you alone so that perhaps your Lord will raise
you to a highly praiseworthy position.1
In other words, this is a special matter that God has
imposed exclusively on His Apostle as honor. For
others, it is optional. God says:
1
The Holy Quran, Sura of Al-Israa (16) Verse (79)
And whoever does good spontaneously, then
surely Allah is Grateful, Knowing.1
Spare what you have provided for the sake of God
and His honor, and whatever (worship) you perform
for seeking nearness to Allah should be complete,
without defect or deficiency, whatsoever physical
exertion it may involve. When you lead the prayers for
the people it should be neither (too long as to be)
boring nor (too short as to be) wasteful, because
among the people there are the sick as well as those
who have needs of their own. When the Messenger of
Allah (peace be upon him and his family) sent me to
Yemen I enquired how I should offer prayers with
them and he replied, “Say the prayers as the weakest
of them would say, and be considerate to the
believers.”
Then, do not keep yourself secluded from the
people for a long time, because the seclusion of those
in authority from the subjects is a kind of narrow-
sightedness and causes ignorance about their affairs.
Seclusion from them also prevents them from the
knowledge of those things, which they do not know
and as a result they begin to regard big matters as
small and small matters as big, good matters as bad
and bad matters as good, while the truth becomes
confused with falsehood. After all, a governor is a
human being and cannot have knowledge of things
which people keep hidden from him.
No writ is big on the face of truth to differentiate its
various expressions from falsehood. Protect yourself
against breaching people’s rights by using
transparent seclusion. Then you can be one of two
kinds of men. Either you may be generous in granting
1
rights; and then why this hiding in spite of (your)
discharging the obligations and good acts that you
perform? Or you are a victim of stinginess; in that
case people will soon give up asking you since they
will lose hope of generous treatment from you. In
spite of that there are many needs of the people
towards you, which do not involve any hardship on
you, such as the complaint against oppression or the
request for justice in a matter. Let the matters that I
have described for you be very useful for you.
Surrender yourself only with what achieves guidance
and prosperity for you, God willing.
Further, a governor has favorites and people of easy
access to him. They misappropriate things, are high-
handed and do not observe justice in matters. You
should destroy the root of evil in the people by cutting
away the causes of these defects. Do not make any
land grants to your hangers on or supporters. They
should not expect from you the possession of land,
which may cause harm to adjoining people over the
question of irrigation or common services whose
burden, the grantees place on others. In this way, the
benefit will be rather theirs than yours, and the
blame will lie on you in this world and the next.
Cling to fairness in judgment when you are in
charge. Allow rights to whomsoever it is due, whether
near you or far from you. In this matter, you should
be enduring and watchful even though it may involve
your relations and favorites, and keep in view the
reward of that which appears burdensome on you
because its reward is handsome.
If the subjects suspect you of high-handedness,
explain to them your position openly and remove
their suspicion with your explanation, because this
would mean exercise for your soul and consideration
to the subjects while this explanation will secure your
aim of keeping them firm in truth.
D o not reject peace to which your enemy may call
you and wherein there is the pleasure of Allah,
because peace brings rest to your army and relief
from your worries and safety for your country. But
after peace there is great apprehension from the
enemy because often the enemy offers peace to
benefit by your negligence. Therefore, be cautious
and guard yourself against any fearful matter. In God
is the trust in every matter.
If you conclude an agreement between yourself and
your enemy or enter into a pledge with him then
fulfill your agreement and discharge your pledge
faithfully. Place yourself as a shield against whatever
you have pledged because among the obligations of
Allah there is nothing on which people are more
strongly united despite the difference of their ideas
and variation of their views than respect for fulfilling
pledges. Besides Muslims, even unbelievers have
abided by agreements because they realized the
dangers, which would come in the wake of violation
(thereof). Therefore, do not breach your pledge. Do
not break your promise. Do not deceive your enemy,
because no one can offend Allah save the ignorant.
Allah made His agreement and pledge the sign of
security, which He has spread over His creatures
through His mercy and an asylum in which they stay
in His protection and seek the benefit of nearness to
Him. Therefore, there should be no deceit, cunning,
or duplicity in it.
If an agreement of Allah involves you in hardship
do not seek its repudiation, because the bearing of
hardships through which you expect relief and a
handsome result is better than a violation whose
consequence you fear, and that you fear that you will
be called upon by Allah to account for it and you will
not be able to seek forgiveness for it in this world or
the next.
You should avoid shedding blood without
justification, because nothing is more inviting of
Divine retribution, greater in (evil) consequence, and
more effective in the decline of prosperity and cutting
short of life than the shedding of blood without
justification. On the Day of Judgment Allah the
Glorified, will commence giving His judgment among
the people with the cases of bloodshed committed by
them. Therefore, do not strengthen your authority by
shedding prohibited blood because this will destroy
and shift the authority. Beware of encountering God’s
wrath. God has appointed a custodian for the killed,
and given him wide authority. He says:
And whoever is slain unjustly, We have indeed
given to his heir authority, so let him not exceed the
just limits in slaying; surely he is aided.1
You cannot offer any excuse before Allah or before
me for willful killing because there must be the
question or revenge in it. If you are involved in it by
error and you exceed in the use of your whip or
sword, or are hard in inflicting punishment, as
sometimes even a blow by the fist or a smaller stroke
causes death, then the haughtiness of your authority
should not prevent you from paying the blood price to
the successors of the killed person.
1
The Holy Quran, Sura of Al-Israa (16) Verses (33)
You should avoid self-admiration, having reliance
in what appears good in yourself, and love of
exaggerated praise, because this is one of the most
reliable opportunities for Shaitan to obliterate the
good deeds of the virtuous.
Avoid showing (the existence of) obligation on your
subjects for having done good to them, praising your
own actions, making promises and then breaking
them, or speaking badly to them, because showing
(the existence of) obligation destroys good and self-
praise takes away the light of truth. Allah the
Glorified says:
Most hateful is it unto Allah that you say what you
yourselves do it not.1
Avoid haste in matters before their time, slowness
in their proper time, insistence on them when the
propriety of action is not known or weakens when it
becomes clear. Assign every matter its proper place
and do every job at the appropriate time.
Do not appropriate to yourself that in which the
people have an equal share, nor be regardless of
matters, which have come to light with the excuse
that you are accountable for others. Shortly, it will be
taken from you and given to others, and the curtains
of all matters will be raised from your view and you
will be required to render redress to the oppressed.
Have control over your sense of prestige, any
outburst of anger, the might of your arm, and the
sharpness of your tongue. Guard against all this by
avoiding haste and by delaying severe action. Raise
your sight to the heavens when anything of this
controls you so that your anger subsides and you
1
The Holy Quran, Sura of As-Saff (61) Verses (3)
gain your self-control. You cannot withhold yourself
from this unless you bear in mind that you have to
return to Allah.
If God wills for you guidance and prosperity, you
should know that I have collected for you in this
commandment variety of matters that I expect they
will guide you. You should recall how matters went
with us, including a just government, a great
tradition, a precedent of our Prophet (peace be upon
him and his family), or the obligatory commands
contained in the Book of Allah. Your leadership
should depend upon these matters. Then you should
follow them as you have seen us acting upon them
and should exert yourself in following that I have
enjoined upon you in this document in which I have
exhausted my pleas on you, so that if your heart
advances towards its passions you may have no plea
in its support. Except Allah the Praised, nothing
protects against evil and leads to welfare. Within the
commandments of the Prophet (peace be upon him
and his family) that he had aid to me was his
assertion of performing the prayers, paying the poor-
rate and treating the bondservants kindly. I will finish
my commandment with these matters.
I ask Allah through the extent of His mercy and the
greatness of His power of giving a good inclination
that He may prompt me and you to advance a clear
plea before Him and His creatures in a manner that
may attract His pleasure along with handsome praise
among the people, good effect in the country, an
increase in prosperity and a heightening of honor;
and that He may allow me and you to die a death of
virtue and martyrdom. Surely, we have to return to
Him. Peace be on the Messenger of Allah (May Allah
show His blessings and plentiful salutation on him
and his pure and chaste descendants) and that is an
end to the matter.
Imam Ali’s Sermon of Dibadge
All praise is due to Allah the Maker of the

creatures, the Creator of mornings, the Enlivener of
the dead, and the Resurrector of the inhabitants of
graves. I declare there is no god but Allah uniquely
without any associate, and Mohammed is His slave
and apostle, peace be upon him and his family.
O servants of God, the best means by which
seekers of nearness to Allah the Glorified the Exalted
seek nearness is the belief in Him and His Prophet
and what they brought, fighting in His cause, for it is
the high pinnacle of Islam, and (to believe) in the
expression of Divine purification for it is just nature
and the establishment of prayer for it is the basis of
community, payment of zakat for it is a compulsory
obligation, fasting for the month of Ramadan for it is
the shield against chastisement, the performance of
Hajj of the House of Allah and its Umrah for these
two acts banish poverty and wash away sins and
imply Paradise, regard for kinship for it increases
wealth and length of life and multiplication of
numbers, to giving alms secretly for it covers
shortcomings and extinguishes the Lord’s wrath,
giving alms openly for it protects against a bad death
and extending benefits (to people) for it saves from
positions of disgrace.
Go ahead with the remembrance of Allah for it is
the best remembrance security from hypocrisy,
release from Hell, reminding of its sayer whenever
there is a distribution of welfare that God the
Majestic decides. It has a boom under the Divine
Throne. Long for that which God has promised to the
pious, for His promise is the truest promise.
Whatever He has promised will inevitably fall as
exactly as He has promised. Tread the course of the
Prophet (peace be upon him and his family) for it is
the most distinguished course. Follow the Sunna of
the Prophet for it is the most right of all behaviors.
Learn the Book of God –the Quran- for it is the fairest
of discourses and the most far-reaching admonition,
and understand it thoroughly for it is the best
blossoming of hearts. Seek cure with its light for it is
the cure for hearts. Recite it beautifully for it is the
most beautiful narration.
Whenever the Quran is recited (to you), listen to it
quietly so that you may receive mercy.1
If you are guided to its knowledge, you should apply
what you know of it so that you may be successful.
You should know, O servant of God, certainly a
scholar who acts not according to his knowledge is
like the off-headed ignorant who does not find relief
from his ignorance, but on the learned the plea of
Allah is greater and grief more incumbent, and he is
more blameworthy before Allah. However, both the
ignorant and the learnt are perplexed, negligent,
deviant, engaged in sedition, having ill consequence,
and encountering void practices.
O servants of God, do not hesitate so that you will
not suspect. Do not suspect so that you will not
disbelieve. Do not disbelieve so that you will not be
regret. Do not be forbearing with yourselves so that
you will not overlook excessively and, consequently,
you will perish as your mildness towards things will
misguide you to the courses of the wrongdoers. If you
1
realize the right, you should never disregard it so that
you will not suffer a clear loss.
O servants of God, it is a part of determination to
fear God, and it is firm to avoid exceeding the limits
of depending upon God.
O servants of God, the most self-sincere is the most
submissive to God, and the most self-deceitful is the
most rebellious to God.
O servants of God, certainly he who obeys God will
be secured and delighted, and whoever disobeys will
be disappointed, regretful, and unsafe.
O servants of God, ask God for conviction, for it is
the head of the religion, and beseech to Him for good
health for it is surely the best grace; therefore, seize it
for settling your worldly and religious affairs. Beseech
to Him for success for it is a firm pillar. Know that
conviction is the best comrade of the heart. God-
fearing is the best of conviction. The best affairs of
the right are the determined, and the evilest of it are
the most recent. Every recent change is heresy, and
every heresy is deviation. Heresies ruin the Sunna.
The true unlucky is that who maltreats his religion,
while the lucky is that whose religion is steady and
conviction is sound. The true happy is that who
learns lessons from others. The true unhappy is that
whose whims cheat him.
O servants of God, know that little showing off is
polytheism. Conviction is the sincerity of doing.
Passions lead to Hell. Sitting with people of evil
amusement causes the Quran to be forgotten and
invites the Shaitan. Postponement of the sacred
months is an increase of atheism. Acts of
disobedience to God bring about the wrath of the
Beneficent. The wrath of the Beneficent drives to Hell.
Conversation with women causes misfortunes and
deviates the hearts. Secret gazing at women
extinguishes the illuminations of the hearts. Glimpse
of eyes are the traps of the Shaitan. Sitting with the
unjust rulers kindles the fires of Hell.
O servants of God, be honest, because God is
certainly with the honest, and avoid speaking lies
because this is the opposite of faith. The honest is
lying on the honor of safety and dignity, while the
liars are lying on the edge of deep wholes and
perdition. Say the right so that you will be ascribed to
it and practice it so that you will be with its people.
Return the deposits of everybody so properly. Regard
your kinship even if your kinsmen disregard you. Do
favors to those who maltreated you. Fulfill your
pledges. Be fair when you are arbiters. Be tolerant
when you are oppressed. Pardon and overlook him
who wronged you as same as you desire to be
pardoned and overlooked. Do not take pride in your
fathers.
Let not anyone of you defame another. How
terrible is the defamation after having true faith.1
Do not mock each other, do not enrage each other,
and do not take pride against each other in your
affairs.
Do not backbite each other. Would any of you like
to eat the disgusting dead flesh of your brother?2
Do not envy each other, for envy consumes the
faith like fire when consumes wood. Do not bear
1
2
malice against each other, because malice is the
shaver –of the good attributes-. Meet people with
salaams. Respond others’ greetings in a way better
than its addressing. Treat the widows and the
orphans mercifully. Help the weak, the oppressed,
the indebted, in God’s cause, the wayfarer, the
beggar, the slave, the contractee slave, and the poor.
Support the oppressed ones, defray the obligatory
taxes, and strive yourselves for God’s sake so suitably
for God is surely harsh in punishment. Strive for
God’s sake, receive the guests hospitably, perform the
ritual ablution properly, and offer the five obligatory
prayers in their times because they occupy a
remarkable standing with God.
Good deeds performed on one's own initiative will
be rewarded.1
God is All-knowing and Fully Appreciative.2
Co-operate with each other in righteousness and
piety, not in sin and hostility. 3
Have fear of God as you should and die only as
Muslims having submitted to the will of God.4
O servants of God, you should know that hope
rescinds the mind, breaks the promise, urges on
inadvertence, and causes regret. Disdain hope for it is
deception and the adherents to it will be sinful. Act in
situations of hope in the same way you act in
situations of fear of God. You should thank when an
act that you hope for comes to you, and add another
1
2
3
The Holy Quran, Sura of Al-Ma’ida (5) Verse (2)
4
The Holy Quran, Sura of Aal Imran (3) Verse (102)
hope to it, because God has promised the Muslims of
good rewarding and promised to multiply for the
thankful. I have surely not seen a coveter for Paradise
asleep nor have I seen a dreader from Hell to be
asleep. I have not seen a thing more profitable than
saving supplies for the day on which the hidden will
be revealed. He whom right does not benefit must
suffer the harm of the wrong, and he whom guidance
does not keep firm will be led away by misguidance
towards destruction, and he whom conviction does
not benefit must suffer doubt. Beware, you have been
ordered insistently to march and been guided how to
provide for the journey. Surely, the most frightening
thing, which I am afraid of about you, is to follow
desires and to widen the hopes.
So now, surely this world has turned its back and
announced its departure while the next world has
appeared forward and proclaimed its approach. Today
is the day of preparation while tomorrow is the day of
race. The place to proceed to is Paradise while the
place of doom is Hell. Surely, you are in the days of
hopes behind which stands hastening death.
Whoever acts during the days of his hope before
approach of his death, his action would benefit him
and his death would not harm him. But he who fails
to act during the period of hope before the approach
of death his action is a loss and his death is harm to
him.
O servants of God, hurry up to erect the pillars of
your religion through offering the –obligatory- prayers
in their times, defraying the zakat in its proper times,
invocation and submission –to God-, regard of the
kinship, fear of the day to come, giving the beggars,
showing respect to the weak, learning and applying
the Quran with its instructions, telling truth only,
fulfilling the pledges, and keeping the deposits till you
give them back to their owners.
Work desirably for obtaining God’s reward, and fear
His chastisement. Offer your wealth and souls for
God’s sake. Equip yourselves with effects as many as
saving you. Do the good so that you will be rewarded
with it on the day when the doers of good will win the
good. As I come to the end, I seek God’s forgiveness
for you and me.
Imam Ali’s Maxims and Words of

Encouragement, Warning, and
Admonition
So now, surely slyness and cheating will be in Hell.

Fear God and be cautious of His power. God does not
accept to surprise the servants with destructions
before He warns them. From this cause, a servant
slackens the efforts until he forgets the pledge –God’s
warning- and thinks he is doing well. Thus, a servant
sinks in guess, hope, and inattentiveness of what has
come to him. He ties himself in many knots, destroys
himself through exerting all efforts while God grants
him a respite for the pledge between them. He falls
with the mindless, walks with the sinful, disputes the
believers about their obedience to God, and prefers
the falsification of the indifferent. These are the
people whose hearts are open for doubts. They dare
forge lies against others and regard their deeds as a
way of seeking God’s favor, because they pursued
their whims and changed and distorted the words of
the wise people ignorantly and blindly, seeking
reputation and showing off, without right paths,
circulating indications, or familiar marks of their final
hours or final point of their lives. When God discloses
the reward of their policies and strips their cloaks of
inadvertence, they welcomed that which will fade
away and turned the backs to that which is to come.
They could not get use of the wishes and demands
when they attained them and did not benefit by the
times that they have had. Moreover, this was changed
into misfortunes for them. Now, they are escaping
what they were seeking.
I warn you against this slippery ground and order
you to fear God other than whom nothing is helpful.
The honest should help themselves if they are truly
honest. The true perceptive is that who listens,
ponders, thinks, understands, learns lessons, takes
clear course that saves him from falling behind,
evades the path of misguidance, and does not give
any opportunity for the seducers to control him by
means of abusing the right, speaking incorrectly, or
changing a truth. All power belongs to God.
Say only what is said to you, submit to what is
narrated to you, and do not impose on others what is
not imposed upon you, because the result will be
against you due to your own deeds, words, and
intentions. Beware of doubt, because it was arranged
for testing you. Seek ease. Use good deeds and words
for each other. Opt for submission –to God-. Feel
fearful and subservient to God. Treat each other
modestly, fairly, generously, and calmly. This is God’s
commandment. Beware of envying each other or
bearing malice, because they are the traditions of the
pre-Islamic era (Jahilism).
A soul must see what it has done for the future.
Have fear of God for He is All-aware of what you do.1
You, O people, should know certainly that God will
not permit a servant to do more than what has been
counted to him in the Wise Reminder, even if he
exerts excessive efforts, finds more ways, and
practices exaggerative endeavors. Likewise, God will
never preclude what has been counted in the Wise
Reminder for a servant despite his weakness and lack
of practice.
O people, neither skill nor will idiocy add or reduce
a single atom of one’s (previously decided) lot. He who
realizes this fact and acts upon it will surely be the
calmest in profits, while he who disregards this fact
will be the weariest in loss. It often happens that he
whom is bestowed with graces is waylaid through
that bestowment, while he whom people see as
unlucky is in fact fortunate.
Sober up, O listener, from your inebriety, wake up
from your inadvertence, slow down your haste, and
1
The Holy Quran, Sura of Al-Hashr (59) Verse (18)
ponder over God’s words that are not reneged and
that are inescapable and unavoidable. Then forsake
your pride, leave your arrogance, take heed, and
remember your grave and abode, because it will be
your passage and destiny. You will be treated as you
treat and you will harvest only what you sowed, and
whatever you did will be done to you. Tomorrow, you
will indisputably find only (the results of) what you
did. Benefit by considering the admonition that has
been provided to you. Understand what you have
listened to and what you have been promised,
because, through this, you will be undoubtedly
engaged in one of two matters—either to obey God
and follow what you have heard, or to have God’s
claim instituted against you and you should submit
to it according to your knowledge.
Beware, and keep up seriousness.
Not one can tell you the truth in the way that an
expert reporter can do.1
One of the firm decisions of Allah in the Wise
Reminder upon which He bestows reward or gives
punishment, and through which He likes or dislikes
is that it will not benefit a man, even though he
exerts himself and acts sincerely if he leaves this
world to meet Allah with one of these acts without
repenting, namely that he believed in a partner with
Allah during his obligatory worship, or appeased his
own anger by killing an individual, or declared an act
but he opted for another, or sought fulfillment of his
needs from people by introducing an innovation in
his religion, or met people with a double face, or
moved among them with a double tongue, or using
1
The Holy Quran, Sura of Fattir (35) Verse (14)
arrogance or pride. Understand this because an
illustration is a guide for its like.
Beasts are concerned with their bellies. Carnivores
are concerned with assaulting others. Women are
concerned with the adornments of this ignoble life
and the creation of mischief herein. On the other
hand, believers are humble, admonishers and afraid
of Allah.
Imam Ali’s Admonition and
Description of the Negligent
Do not be like him who hopes for (bliss in) the next
life without action and delays repentance by
lengthening desires, who utters words like ascetics in
this world but acts like those who are eager for it. If
he is allowed something from it he does not feel
satisfied. If he is denied he is not content. He is not
grateful for what begets and covets for increase in
whatever remains with him. He refrains others but
not himself. He commands others for what he himself
does not do. He loves the virtuous but does not
behave like them. He hates the vicious but he himself
is one of them. He dislikes death because of the
excess of his sins but adheres to that for which he is
afraid of death. He says: why do I work and get tired?
I should repose and wish. He wishes for forgiveness,
but preserves in disobedience. He attained an age
quite enough for remembrance. He says about what
he missed: had I worked painstakingly, it would have
been better for me. But he wastes time bravely and
inadvertently. If he falls ill he feels sorry for his past
negligence. When he recovers from illness he feels
vain about himself; when he is afflicted he loses hope.
His whims overcome him in the suspected questions,
but he does not overcome his whims in the certain
questions. He is not satisfied with his provisions and
does not trust what is guaranteed for him. He does
not perform the imposed acts –of worship-. He doubts
himself. If he becomes wealthy he becomes self-
conscious and falls into vice. If he becomes poor he
despairs and becomes weak. He has many sins and
graces. He seeks more but does not show gratitude.
He regards the sins of others as big but considers the
same things for himself as small. When passion
overtakes him he is quick in committing sin but
delays repentance, and he does not how that will fall.
His desire does not satisfy him, and his caution does
not stop him. He goes too far when he is begging and
he is too negligent in actions. He is tall in speaking
but short in action. He hopes for winning the prizes
of deeds that he did not do and is disregards the
punishment of the ill deeds that he did. He aspires
for –worldly- things that will perish and ignores
things that will last for good. He fears death but does
nothing in its anticipation. He deems excessive
people’s acts of obedience but he deems insignificant
his acts of disobedience that are greater than
people’s. If he does something in obedience to Allah
he considers it much but if others do the same he
considers it small. For others he is afraid of small
sins, but for himself he expects more reward than his
performance. He therefore rebukes others but flatters
himself. He fulfills the obligations only when he is
healthy and pleased, but he betrays when he is
displeased and inflicted by misfortunes. If he is
cured, he thinks that his repentance was accepted,
but when a misfortune befalls him, he thinks he is
punished. He delays fasting and hurries to sleep. He
does not spend the night with worship and does not
spend the day with fast. In morning, he cares only for
the breakfast while he did not stay up last night. In
evening, he cares only for the dinner while he was
fasting. He seeks God’s protection against them who
are less powerful than him, but does not seek God’s
protection against the more powerful. He wants
others to obey him but he himself disobeys God.
Entertainment in the company of the wealthy is
dearer to him than remembrance of God with the
poor. He is angry when he is given little sustenance,
but he commits many sins. He prefers himself to
others but never prefers others to himself. He wants
others to obey him and never disobey. He seeks
fulfillment of obligations towards himself but does not
fulfill his obligations towards others. He guides others
and misguides himself. He fears the people and acts
for other than his Lord and does not fear his Lord in
his dealings with the people. He deems his
wrongdoing and good and deems his good deeds as
wrong. He neither praises his Lord for His graces nor
thanks Him for the increase. He neither enjoins good
nor forbids evil. He lives in confusion. If he is ill, he
acts sincerely and shows repentance. If he is cured,
he behaves severely and returns to his acts of
disobedience. He always against himself and is never
with it. He does not know where will his ill deeds take
him. How long and until when will he be in such
manners? O Allah, make us rear You.
Imam Ali’s Description of the God-
Fearing
All praise and gratitude are due to God.

The God-fearing in this world are the people of
distinction. Their speech is to the point, their dress is
moderate and their gait is humble. They submit to
God with obedience. They keep their eyes closed to
what Allah has made unlawful for them, and they put
their ears to knowledge. They remain in the time of
trials as though they remain in comfort due to their
satisfaction with the act of God. If there had not been
fixed periods of life ordained for each, their spirits
would not have remained in their bodies even for the
twinkling of an eye because of their eagerness for the
reward and fear of chastisement. The greatness of the
Creator is seated in their heart, and so, everything
else appears small in their eyes. Thus, to them,
Paradise is as though they see it and are enjoying its
favors. To them, Hell is also as if they see it and are
suffering punishment in it.
Their hearts are grieved, they are protected against
evils, their bodies are thin, their needs are scanty,
their souls are chaste, and their supporting Islam is
great. They endured hardship for a short while, and
in consequence they secured comfort for a long time.
It is a beneficial transaction that the Generous Lord
made easy for them. The world aimed at them, but
they did not aim at it. It captured them, but they
freed themselves from it by a ransom.
During a night they are upstanding on their feet
reading portions of the Quran and reciting it in a
well-measured way, creating through it grief for
themselves and seeking by it the cure for their
ailments. Their griefs are stirred as they weep for
their sins and the pains of their wounds and injuries.
If they come across a verse creating eagerness for
Paradise they pursue it avidly, and their spirits turn
towards it eagerly, and they feel as if it is in front of
them. And when they come across a verse, which
contains fear of Hell they bend the ears of their
hearts towards it, and feel as though the sound of
Hell and its cries are reaching their ears. They bend
themselves from their backs, prostrate themselves on
their foreheads, their palms, and their toes, and
beseech Allah the Sublime for their deliverance.
During the day they are wise, learned, virtuous and
God-fearing. Fear of Allah has made them thin like
arrows. If any one looks at them he believes they are
sick, although they are not sick, and he says that
they have gone mad. In fact, great concern (i.e., fear)
has made them mad. If they remember the sublimity
of God the Exalted and the stability of His
omnipotence, in addition to the mention of death and
the horrors of the Day of Resurrection, their hearts
are dreaded, their views are agitated, and their minds
are bewildered. If they feel fearful, they hurry to God
through good acts.
They are not satisfied with their meager good acts,
and do not regard their major acts as great. They
always blame themselves and are afraid of their
deeds. When anyone of them is spoken of highly, he
says: “I know myself better than others, and my Lord
knows me better than I know. O Allah do not deal
with me according to what they say, and make me
better than they think of me and forgive me those
shortcomings which they do not know. You are the
All-Knowing of the unknown.”
The peculiarity of anyone of them is that you will
see that he has strength in religion, determination
along with leniency, faith with conviction, eagerness
in seeking knowledge, courtesy in lenience, clemency
in almsgiving, understanding in awareness,
knowledge in forbearance, moderation in riches,
devotion in worship, gracefulness in starvation,
endurance in hardship, mercy for the exhausted,
fulfillment of the right, leniency in earning, desire for
the lawful, pleasure in guidance, hatred from greed,
piety in straightforwardness, and abstinence in
appetites. The approval of him who ignores him does
not deceive him. He does not stop judging his deeds.
He performs virtuous deeds but still feels afraid. In
the evening he is anxious to offer thanks to Allah. In
the morning his anxiety is to remember Allah. He
passes the night in fear and rises in the morning in
joy—fear lest night is passed in forgetfulness, and joy
over the favor and mercy received by him. If his self
refuses to endure a thing, which it does not like, he
does not grant its request towards what it likes. The
coolness of his eye lies in what is to last forever, while
from the things of this world that will not last he
keeps aloof. He transfuses knowledge with
forbearance, and speech with action.
You will see his laziness aloof, his activity
uninterrupted, his hopes simple, his shortcomings
few, heart fearing, his spirit contented, his ignorance
absent, his affairs simple, his religion safe, his
desires dead, his anger suppressed, his mannerism
pure. He does not brief about what is kept secret with
him. He does not conceal the testimony against he
enemies. He does not do any practice ostentatiously.
He does not leave anything shyly. Good alone is
expected from him. Evil from him is not to be feared.
Even if he is found among those who forget Allah he
is counted among those who remember Him. He
forgives him who is unjust to him, and he gives to
him who deprives him. He behaves well with him who
behaves ill with him.
His forbearance is not absent. He does not neglect
what adorns him. Indecent speech is far from him,
his utterance is lenient, his evils are non-existent, his
virtues are ever present, his good is ahead, and
mischief has turned its face from him. He is dignified
during calamities, patient in distresses, and thankful
during ease. He does not commit excess over him
whom he hates, and does not commit sin for the sake
of him whom he loves. He does not claim the
possession of things that are not his. He does not
deny others’ rights that are obligatory upon him. He
admits truth before evidence is brought against him.
He does not misappropriate what is placed in his
custody. He does not call others bad names. He does
not oppress or threaten others. He does not cause
harm to his neighbor, he does not feel happy at
others misfortunes. He hurries to the right. He fulfills
the trusts. He is slow in ill deeds. He enjoins good
and forbids evil. He does not enter into the worldly
pleasures wrongly and does not go out of right.
If he is silent his silence does not grieve him, if he
laughs he does not raise his voice. He satisfies with
what is his. Malice does not agitate him. Whims do
not overcome him. Stinginess does not prevail him.
He does not desire for what is not his. He associates
with people so as to learn. He keeps silent so as to be
safe. He asks so as to understand. He does not listen
to the good wording so that others will not find
themselves neglectful in comparison with him. He
does not speak of his good actions so as to avoid
taking pride in it before others. If he is wronged he
endures till Allah takes revenge on his behalf. His
own self is in distress because of him, while the
people are in ease from him. He puts himself in
hardship for the sake of his next life, and makes
people feel safe from himself. His keeping away from
others is by way of asceticism and purification, and
his nearness to those to whom he is near is by way of
leniency and mercifulness. His keeping away is not
by way of vanity or feeling of greatness, nor his
nearness by way of deceit and cheating. He follows
the example of the past men of virtue and he is the
example of the coming people of virtue.
Imam Ali’s sermon of faith
In this sermon, Imam Ali (peace be upon

him) refers to faith and its supports and
aspects, and atheism and its supports and
aspects.
When God began the matters, He chose for Himself
what he willed and extracted what He liked. Within
the matters that He liked was faith. He accepted it;
therefore, he derived the name of faith from His Name
and gifted it with whomever He loved among His
creatures. He then showed it. Hence, He made its
springs within reach for whoever wants to have it and
made its supports difficult for the opposites to
penetrate. He also made faith the fort of him whoever
is loyal to it, the security of him whoever wants to
enter into it, the guidance of him whoever betakes
himself to it, the adornment of him whoever wants to
have its beauty, the religion of him whoever braces it,
the refuge of him whoever seeks its refuge, the bond
of him whoever clings to it, the evidence of him
whoever speaks of it, the honor of him who knows it,
the wisdom of him whoever utters it, the light of him
whoever seeks light from it, the proof of him whoever
discusses about it, the claim of him whoever
advances it as plea, the knowledge of him who
understands, the narration of him who relates, the
rule of him who judges, the forbearance of him who
recounts, the reason of him who ponder over things,
the understanding of him who meditates, the
conviction of him who recognizes, the insight of him
who determines, the sign of him who scrutinizes, the
lesson of him who learns lessons, the salvation of him
who believes in it, the Lord’s love for him who is
virtuous, the nearness of him who seeks nearness,
the confidence of him who depends (upon God), the
rest of him who entrusts (with God), the color of him
who does charitably, the welfare of him who takes
haste steps (toward God), the shelter of him who
endures, the dress of him who fears (God), the
purification of him who seeks right guidance, the
safety of him who submits (to God), and the spirit of
the honest.
Faith is the principal of right. Right guidance is the
way of the principal of right. Righteousness is its
quality and glory is its feat. The course of faith is
bright. Its signpost is brilliant. Its lights are
luminous. Its extreme is high. Its racetrack is easy.
Its milking is ready. Its prize is very precious. Its
people are old. Its knights are noble. The virtuous
deeds are its signboard. Chastity is its lights. Death
is its extreme. The world is its racetrack. The
Resurrection is its milking. Paradise is its prize. Hell
is its punishment. God-fearing is its equipage. The
charitable are its knights. By way of faith, the
virtuous deeds are shown. By way of the virtuous
deeds, the understanding is gained. By way of
understanding, death is feared. Death is the seal of
the world. Through the world, the other life is
approached. Through the Resurrection, Paradise is
loomed. Paradise is the regret of the people of Hell.
Hell is the admonition of God-fearing. God-fearing is
the origin of charity. God-fearing is a purpose the
follower of which will never lose. Likewise, he who
applied God-fearing to himself will never be regret
because it is the course through which the winners
achieved triumph. The losers were beaten because of
disobedience. Will the intelligent learn and the God-
fearing ones remember?
Faith stands on four supports: on endurance,
conviction, justice, and jihad.
Endurance again has four aspects: eagerness, fear,
abstention (from the world) and anticipation (of
death). So, whoever is eager for Paradise will ignore
the passions; whoever fears the Fire (of Hell) will
refrain from prohibited acts; whoever abstains from
the world takes hardships lightly; and whoever
anticipates death will hasten towards good deeds.
Conviction also has four aspects: prudent
perception, intelligence and understanding, drawing
lessons from instructive things and following the
precedents of past people. So, whoever perceives with
prudence, wise knowledge will be manifest to him,
and to whomsoever wise knowledge becomes manifest
he appreciates instructive objects, and whoever
appreciates instructive objects he is just like past
people.
Justice also has four aspects: keen understanding,
deep knowledge, good power of decision and firm
forbearance. Therefore, whoever understands comes
to acquire depth of knowledge; whoever acquires
depth of knowledge drinks from the spring of
judgment; and whoever exercises forbearance never
commits evil actions in his affairs and leads a
praiseworthy life among the people.
Jihad also has four aspects: to ask others to do
good, to keep away others from doing evil, to fight (in
the way of Allah) sincerely and firmly on all
occasions, and to detest the vicious. So, whoever asks
others to do good provides strength to the believers;
whoever desists others from evil humiliates the
unbelievers; whoever fights sincerely on all occasions
discharges all his obligations; and whoever detests
the vicious and becomes angry for the sake of Allah,
then Allah will be angry in favor of him and will keep
him pleased on the Day of Judgment.
Unbelief stands on four supports: on lechery,
exaggeration, doubt, and sedition.
Lechery has four aspects — coarseness, blindness,
inadvertence, and rebellion. The coarse will disgrace
the believers, hate the jurists, and insist on guilt. The
blind will disregard the remembrance, have ill
mannerism, challenge the Creator, and be stirred by
the Shaitan. The inadvertent will aggrieve themselves,
turn over their backs, regard their seductions as
rightness, be deceived by expectations, be befallen by
regret, be uncovered, and will suffer what he has not
supposed. He who rebels against God will doubt. God
will exalt on anyone who doubts. Then He will
humiliate him by His power and disgrace him by His
Majesty. This is because he neglected and
disregarded the Generous Lord.
Exaggeration has also four aspects: hankering after
whims, mutual quarrelling, deviation from the truth,
and dissension. So, whoever hankers after whims
does not incline towards right. Except sinking in the
whims, he will not obtain anything more. Whenever a
seditious matter leaves him, another will cover him.
He is living in confusion. He whoever quarrels and
disputes will be befallen by failure and his affairs will
be ragged. He whoever deviates from truth, for him
good becomes evil and evil becomes good and he
remains intoxicated with misguidance. He whoever
makes a breach (with Allah and His Messenger), his
path becomes difficult, his affairs become
complicated, and his way of escape becomes narrow.
He who takes a course other than the believers will
surely be apostatizing his religion.
Doubt has also four aspects: unreasonableness,
fear, wavering, and undue submission to every thing.
So, about which of the bounties of your Lord can the
disputers persistently dispute? He who is afraid of
what befalls him has to run on his heels. He who
wavers in doubt the tardy will left him behind, the
last will catch up with him, and the Shaitans will
trample him under their feet. He who submits to the
destruction of this and the next world will perish in
them both. Only the bearers of conviction may be
saved.
Sedition has four aspects: fondness of the
adornment, self-enticement, crooked interpretation,
and confusion of the right and the wrong. Adornment
will preclude evidence. Self-enticement leads to
passion. Crookedness takes its adopter to a twisted
inclination. Confusion is complicated groups of
darkness. This is atheism and its supports and
aspects.
Hypocrisy stands on four supports: whims,
carelessness, rancor, and greed.
Whim has four aspects: oppression, aggression,
passion, and insubordination. For those whoever
oppress, their problems will be increasing and they
will be disappointed and defeated. For those who
aggress against other, they will not be secured
against misfortunes, and their hearts will not be
sound. He who does not stop against his whims will
plunge into griefs. He who disobeys (God) will be
intentionally deviating lacking any excuse or
evidence.
The aspects of carelessness are arrogance, pride,
negligence, and excessive expectation. Arrogance
takes away from the right. Taking pride in the present
leads to negligence of the coming. Negligence is an
involvement in blindness. Because of expectation,
man will have knowledge of the account of his
present manners. If he knows the account of his
present manners, he will die secretly due to the
horror and fear that he concludes.
The aspects of rancor are conceit, boast, zeal, and
tribalism. The conceited will fall behind. The boastful
are dissolute. The zealous are stubborn. The tribalist
is unfair. How bad is the matter that is lying among
falling behind, dissolution, and stubbornness.
The aspects of greed are complacency, fun,
disputation, and haughtiness. Complacency is
abominated for God. Fun is vanity. Disputation is
misfortune for it drives to sinning. Haughtiness is ill
amusement, play, engagement, and substituting the
bad for the good.
That was hypocrisy with its supports and aspects.
God is prevailing over His servants. His mentioning
is exalted, His authority is upright, His power is firm,
His blessing is widespread, His wisdom is luminous,
His claim is evident, His religion is pure, His word is
accurate, His ranks are present, His attribution is
wholesome, His scales is fair, His messages are
conveyed, and His keeping angels are attendant. He
then made the sin as guilt, the guilt as sedition, and
the sedition as profanity. He also made kindness as
profit, apology as repentance, and repentance as
purity. He whoever repents to God will be guided. He
whoever follows seditious matters will surely be
deviant unless he repents to God, confesses of his
guilt, and believes in the kindness. God will not ruin
except the perishing.
What great is God! How extensive are his
repentance, mercy, good tidings, and forbearance!
How intense are the fetters, fire, power, omnipotence,
and vengeance the He has! He whoever wins
obedience to God will choose for His honor, and he
whoever is keeping himself in disobedience to Him
will taste the harsh torture of His punishment. There
is lying the blissful end.
Imam Ali’s Words to Kumayl bin
Ziyad
O Kumayl, these hearts are containers. The best of

them is that which preserves (its contents). So,
preserve what I say to you. People are of three types:
One is the scholar and divine. Then the seeker of
knowledge who is also on the way to deliverance.
Then (lastly) the common rot who run after every
caller and bend in the direction of every wind. They
seek not light from the effulgence of knowledge so as
to be guided, and do not take protection of any
reliable support so that they will be saved.
O Kumayl, knowledge is better than wealth.
Knowledge guards you, while you have to guard the
wealth. Wealth decreases by spending, while
knowledge multiplies by spending. Knowledge is the
ruler while wealth is ruled upon.
O Kumayl, adoration to the knowledgeable is belief,
which is acted upon. With it man acquires obedience
during his life and a good name after his death. The
benefit of wealth vanishes when wealth vanishes.
Those who amass wealth are dead even though they
may be living while those endowed with knowledge
will remain as long as the world lives. Their bodies
are not available but their figures exist in the hearts.
Look, here is a heap of knowledge (and Amirul-
Muminin pointed to his bosom). I wish I could get
someone to bear it. Yes, I did find (such a one); but
either he was one who could not be relied upon. He
would exploit the religion for worldly gains, and by
virtue of Allah’s favors on him he would domineer
over the people and through Allah’s pleas he would
lord over His devotees. Or he was one who was
obedient to the hearers of truth but there was no
intelligence in his bosom. At the first appearance of
doubt he would entertain misgivings in his heart.
So, neither this nor that was good enough. Either
the man is eager for pleasures, easily led away by
passions, or is covetous for collecting and hoarding
wealth. Neither of them has any regard for religion or
wisdom and conviction in any matter. The nearest
example of these is the loose cattle. This is the way
that knowledge dies away with the death of its
bearers.
O my Allah, Yes; but the earth is never devoid of
those who maintain Allah’s plea either openly and
reputedly or being afraid. As hidden in order that
Allah’s pleas, proofs, and relaters of His Book should
not be rebutted. Where are they? By Allah, they are
few in number, but they are great in esteem before
Allah. Through them Allah guards His pleas and
proofs till they entrust them to others like themselves
and sow the seeds thereof in the hearts of those who
are similar to them. Knowledge has led them to true
understanding and so they have associated
themselves with the spirit of conviction. They take
easy what the easygoing regard as hard. They endear
what the ignorant take as strange. They live in this
world with their bodies here but their spirits resting
in the high above.
O Kumayl, they are the trustees of God on His
creatures, and the vicegerents of Allah on His earth,
His lamps in His countries, and callers to His
religion. Oh, oh, how I yearn to see them! I seek God’s
forgiveness for you and me.
Imam Ali’s Brief Commandment for
Kuayl bin Ziyad
1. O Kumayl, begin every day with mentioning God’s

Name and saying, “All might and power belong to
God.”1 Depend upon God. Mention us, utter our
names, and seek God’s blessings for us. With the
previous sayings, encircle yourself and whatever is
under your custody so that you will be saved from
the evil of that day.
2. O Kumayl, God educated the Prophet (peace be
upon him and his family); he educated me and I
educate the believers and leave behind me the
good education to the honorable people.
3. O Kumayl, I am the originator of every aspect of
knowledge and Al-Qa’im (peace be upon him) will
be the sealer. O Kumayl, we are the offspring of
one another. God is All-hearing and All-seeing. O
Kumayl, follow no one but us, and you will be one
of us.
4. O Kumayl, you need knowledge in every
movement.
5. O Kumayl, before you have food, mention the
Name of Him whose Name bans every malady and
presents remedy for any ailment.
1
‫ل حول ول قوة إل بال‬.
‘la hawla wa la quwwata illa billah’
6. O Kumayl, share others with you on dining tables
generously, because you will never endow
anything to people. If you do so, God will reward
you widely. When others sit with you for a meal,
use good traits, relieve your sitter, and do not
blame your servant.
7. O Kumayl, when you are on a dining table, take as
long as possible time so that your companion will
have his sufficiency and others will be bestowed
from your food.
8. O Kumayl, when you have enough food, praise
God for His provisions to you raising your voice, so
that others will imitate you and your reward will
be doubled.
9. O Kumayl, do not fill in your stomach with food,
and leave a place for water and flatus. Do not
leave a meal unless you still covet it. This will
bring you health, since the source of physical
health is few food and water.
10.O Kumayl, blessing is in the wealth of him who
defrays zakat, offers to the believers what they
need, and regards the relatives.
11.O Kumayl, give your faithful relatives more than
what you give to the other faithful believers. In
addition, treat them more compassionately and
more kindly. Give alms to the poor.
12.O Kumayl, never disappoint a beggar. Give him
even a grain of grapes or a half single date. With
God, the almsgiving are growing.
13.O Kumayl, modesty is the best dress of the
believers, chastity is his best beauty, learning is
his honor, and negligence of gossips is his dignity.
14.O Kumayl, there is a degree of superiority with
every people. Beware of discussing with the lowly
even if they invite you to a discussion. Be tolerant
and be one of those whom God describes in His
saying: “When addressed by the ignorant ones,
their only response is, ‘Peace be with you.’”1
15.O Kumayl, say the truth in every situation.
Cherish the God-fearing ones, desert the sinful
ones, avoid the hypocrites, and dissociate with the
traitors.
16.O Kumayl, do not knock the doors of the unjust
for associating with them and earning from them.
Beware of respecting them or attend their sessions
for God’s wrath will befall you. If you have to
attend there, you should mention God
uninterruptedly, depend upon Him, and seek His
guard against them. Turn the head down, deny
their deeds secretly, and glorify God openly so that
you will be supported and saved against their
evils.
17.Chastity, tolerance, and patience are the most
favorable characters that the servants offer to God
after their faith in Him and His vicegerents.
18.O Kumayl, do not show your poverty to people.
Forbear it for God’s sake dignifiedly and secretly.
19.O Kumayl, you can inform your brotherly friend of
your secret. Who is your true brotherly friend? He
is that who does not disappoint you in
misfortunes, does not leave you alone in troubles
and sins, does not wait until you ask him for help,
and does not let you inform him of your problem.
1
The Holy Quran, Sura of Al-Furqaan (25) Verse (63)
You may lead him to straightforwardness when he
is leaning.
20.O Kumayl, the believers should be the mirrors of
each other; when they look at others, they should
meet the needs and settle the problems.
21.O Kumayl, the believers are brothers. Brothers
should never prefer anything to each other.
22.O Kumayl, if you do not like your brother, then
you are not his brother. The true believer is he
who follows our sayings. He who fails to reach him
is acting imperfectly to us. He whoever acts
imperfectly to us will not catch up with us. He
whoever is not with us will be in the lowest class
of Hell.
23.O Kumayl, every concealed matter should be
divulged in some way. If we divulge one of our
secrets to you and order you to keep it, you should
never show it to others. If you do so, then no
repentance will promote you. When no repentance
will promote you, your fate will be Laza –a class of
Hell-.
24.O Kumayl, the divulgement of the secrets of
Mohammed’s family (peace be upon them) is
unforgivable and intolerable. Except the faithful
believers, do not narrate their sayings to anyone.
25.O Kumayl, in problems, say: “All might and power
belong to God,”1 so that they will be solved. In
graces, say: “All praise is due to God,”2 so that
they will be doubled for you. If your sustenance is
1
slowed, you should seek God’s forgiveness so that
it will be increased to you.
26.O Kumayl, by being loyal to us, save yourself from
letting the Shaitan have a share in your wealth
and sons.
27.O Kumayl, faith is either steady or shaky. Beware
of having shaky faith. You will have steady faith
only if you fit tightly to the patent path that will
not lead you to a bend and will not take you away
from the course.
28.O Kumayl, in obligatory acts, there is no
permission. In recommendable acts, there is no
force.
29.O Kumayl, your sins are more than your good
deeds. Your oblivion is more than you reference to
God. God’s graces to you are more than your
deeds.
30.O Kumayl, there is no single piece in you empty of
God’s graces and bestowment of good health. You
should never neglect commending, glorifying,
praising, thanking, and mentioning Him in every
situation.
31.O Kumayl, do not be one from them about whom
God says:
They forget about God. He will make them forget
themselves.1
2
‫الحمد ل‬.
‘alhamdu lillah’
1
The Holy Quran, Sura of Al-Hashr (59) Verses (19)
Hence, He ascribes sinfulness to them. He says:
These are the sinful people.2
32.O Kumayl, the high ranks will not be obtained
through offering the prayers, fasting, and giving
alms. The most important is to offer the prayer
with pure intendment, acceptable act, and sound
submission. You should regard when and what for
you are offering the prayer. If it is not offered
correctly and legally, it will not be accepted.
33.O Kumayl, the tongue receives from the heart, and
the heart supplies the soul. Consider that with
which you feed your heart and body. If the source
is illegal, God will not accept your praising and
thanking Him.
34.O Kumayl, you should realize and know that we
do not permit anybody to breach the trust of
anybody. He whoever relates that I have permitted
anybody to breach the trust is surely wrong and
sinful and his result will be Hell. I swear I heard
the Prophet (peace be upon him and his family)
say to me frequently just one hour before his
death: “O Abul-Hasan, give back what you are
entrusted to its owner, whether he is pious or
sinful, in big and small things even if it is a thread
or a needle.” He repeated this thrice each time he
said it.
35.O Kumayl, jihad should be only under the
leadership of the just imam and spoils are legal
only if a virtuous imam gives.
36.O Kumayl, without the advent of a prophet, the
advocacy to God of any person including the pious
believers will be either right or wrong. Moreover, it
2
The Holy Quran, Sura of Al-Hashr (59) Verses (19)
will be surely wrong unless God selects him for
such an advocacy.
37.O Kumayl, the religion is God’s; therefore, He does
not accept for anyone to call for it except the
apostles, prophets, and successors of prophets.
38.O Kumayl, God is certainly generous, clement,
great, and merciful. He attracts our attentions to
His traits and orders us to follow them and invite
people to adopt them. We did perform without
slackness, put them into practice without
hypocrisy, believe in them without disloyalty, and
accept them without doubt.
39.O Kumayl, by God I am not slavish flatterer so as
to be obeyed, I am not awakener of desires so as
not to be disobeyed, and I am not coveting the
food of the Bedouins –money of zakat- so as to be
called and given the name of ‘Amirul-Muminin’
(Leader of the believers).
40.O Kumayl, the seekers of the worldly pleasures
will gain a vanishing and ending life, while we will
gain a steady and continuous life.
41.O Kumayl, the all will be to the next life. We only
hope for God’s assent and the high ranks of
Paradise that He gives to the God-fearing only.
42.O Kumayl, he who will not live in Paradise will
surely suffer a painful agony and permanent
shame.
43.O Kumayl, thank God for His giving you success
and for everything.
Imam Ali’s Commandment for
Mohammed bin Abi Bakr
when assigned him as governor of Egypt
This is the commandment of Ali Amirul-Muminin to

Mohammed bin Abi Bakr when assigned him as the
governor of Egypt.
Fear God and obey Him secretly and openly. Devote
to God in unseen and public situations. I order you to
treat Muslims leniently, the sinful intensely, and
Dhimmis fairly. I also order you to give back the
wronged their rights, punish the wrong severely,
pardon people, and do charitably as much as
possible. God will reward the charitable and will
punish the sinful.
I order you to call people who are under his power
to obey God and accede to union. If they do so, they
will gain good health and reward that are too great to
be estimated or realized.
I order you to behave with people modestly, give
them the same estimation and meet them in the same
way, regard the close and the remote equally, judge
among people with fair, avoid pursuing the whims,
and avoid caring for any blame for God’s sake. God
will surely be with him who fears Him, prefers
obedience and commandment of Him to anything
else.
Abdullah bin Abi Rafi’ was the writer of this
commandment.
Amirul Muminin, peace be upon him, then
wrote to the people of Egypt the following
commandment (We will refer to it briefly):
From: God’s slave; Ali Amirul Muminin.
To: Mohammed bin Abi Bakr and people of Egypt:
Peace be upon you.
So now, I have received your missive, understood
your question, admired your interest in that of which
it is obligatory upon you to take care and except
which nothing will be the most appropriate for the
Muslims, and believed that it was a well intention
and innocent opinion that had driven you to ask such
a question.
Cling to God-fearing in your standing, sitting,
secret, and public affairs. If you judge among people,
you should treat them with gentleness, treat them
leniently, relax your face before them, and use equal
looks at them so that the chief will not expect your
injustice for their sake and the weak will not despair
of your fairness with them. Ask the claimant for
evidence and the defendant to oath. Pass the
reconciliation of two persons unless it includes the
ban of a legal matter or the allowance of a prohibited
matter. Favor the jurists, the honest, the faithful, the
diffident, and the pious to the lecherous, the liars,
and the cheaters. Betake the virtuous pious ones as
brothers and the lecherous cheaters as enemies. The
most favorable of my friends is the best engaged in
mentioning God and the most fearful of Him. I hope I
would be one of them, inshallah.
I command you to fear God regarding the questions
about which you will be asked and which you will be
inevitably facing. God, in His Book, says:
Every soul will be in captivity for its deeds.1
He also says:
God warns you about Himself. To God do all things
return.2
He also says:
By the Lord, We will hold them all responsible for
what they have done.3
Thus, adhere to God-fearing because it joins
goodness together to you in an unprecedented way,
and is the means of catching up with the whole good
of this world and the world to come in a distinctive
way. God says:
The pious ones will be asked, "What did your Lord
reveal to you?" They will reply, "He revealed only
good." The share of the righteous ones is virtue in
this world and greater virtue in the life to come.
How blessed will be the dwelling of the pious ones!4
Know, O creatures of Allah, that the God-fearing
have shared the joys of this transient world as well as
the coming world, for they shared with the people of
this world in their worldly matters while the people
did not share with them in the matters of the next
world. God the Majestic says:
1
The Holy Quran, Sura of Al-Muddethir (74) Verse (38)
2
3
The Holy Quran, Sura of Al-Hijr (15) Verse (92-3)
4
Ask them, "Who has made it unlawful to maintain
beauty and to eat the pure foods which God has
created for His servants? They are made for the
believers in this world and are exclusively for them
in the life hereafter." Thus do We explain Our
revelations to the people who have knowledge.1
They lived in this world in the best manner of living
and ate the choicest food.
Know, servants of Allah, if you fear God and
respected His Prophet (peace be upon him and his
family) by way of regarding his family, then you will
worship Him the best worship, refer to Him in the
best mentioning, thank Him in the best way of
thanking, pursue the best of tolerance and thank,
practice the best diligence, even if others are offering
prayers that are longer than yours, fasting during
days more numerous than these during which you
fast, and giving alms more than yours. This is
because you are more loyal to God and more well-
wisher to God’s disciples and the people of authority
among the family of the Prophet (peace be upon him
and his family).
Therefore, O creatures of Allah, be afraid of death
and its imminence, dilemmas, and agonies. Keep
ready all that is needed for it. It will come as a big
event and a great affair, either as a good in which
there will never be any evil, or an evil in which there
will never be any good. Who is nearer to Paradise
than he who works towards it, and who is nearer to
Hell than he who works for it? Refer to death as
much as possible whenever your souls drag you away
from it. I heard the Prophet (peace be upon him and
his family) say: “Mention the remover of the pleasures
1
very often.” You should know that for those whom
God will not forgive and treat mercifully, what is after
death will be bitterer than death itself.
O Mohammad (bin Abi Bakr), know that I have
given you charge of Egypt, which is my biggest force.
So you are duty-bound to oppose your passions and
serve as a shield against your religion even though
you may get only an hour in the world; and do not
enrage Allah for pleasing others because (Allah) is
such that He may take the place of others, but others
cannot take the place of Allah. Use severity with the
oppressors and stop them. Be lenient to the
charitable, draw them near to you, and select them
as retinue and brothers.
Evaluate your prayer, because you are imam –
leader of collective prayers-. The responsibility of any
flaw that occurs in the prayers of the followers (of an
imam) will be on their imam. Likewise, the imam will
gain the same rewards of the imperfect or perfect
performance of the followers’ prayers, and they will
receive their rewards completely. Evaluate your
ablution, because it is the complementary of the
prayers. The prayers of those whose ablution is
rejected are rejected, too. Remember that every act of
yours is dependent on your prayer. You should know
also that he whoever neglects his prayer will surely
neglect the other obligatory rites of Islam.
O people of Egypt, try your bests to apply your
words to your deeds and your secret beliefs to your
public deeds, and let your tongues not oppose you
actions. The Messenger of Allah (peace be upon him
and his family) has said: “In respect of my people I
am afraid neither of a believer nor of an unbeliever.
As for the believer, Allah will afford him protection
because of his belief, and as for the unbeliever, Allah
will humiliate him because of his unbelief. But I am
afraid about every one of you who is hypocrite in his
heart and learned of speech. He speaks what you
hold good but does what you dislike.” He is very clear.
The Prophet (peace be upon him and his family) also
said: “The true believer is he who feels pleased for his
good deeds and feels unhappy for his ill deeds.” “The
hypocrites will not have two characters together: good
humor and knowledgeability of a prophetic tradition.”
You should also know, O Mohammed bin Abi Bakr,
that the best of understanding is piety in God’s
religion and exercise the acts of obedience to God.
God may help you and us to thank and mention Him,
fulfill His obligatory acts, and exercise the acts of
obedience to Him. He is surely All-Hearing and Near.
You should know that this world is the place of
misfortune and extinction, while the life to come is
the place of continuity and reward. If you can prefer
what will remain to what will extinct, then do it. God
may give us the ability to see what He shows us and
understand what He makes us to understand so that
we will not show shortcoming towards His
commandments and will not commit what He forbids.
You will inevitably gain your share from this world,
but you need your share of the next life more. If you
have to choose one of two matters—either a worldly
affair or an affair regarding the next life, you should
begin with the affair of the next life. If you can have a
great desire for doing favors with pure intention, then
do it. God surely gives a servant according to his
intention if he likes charity and its people. If he
cannot do it, then may God regard him as the doers
of charity, if He wills.
I command you to fear God and other nine
characters that are the comprehensive of Islam: fear
God and do not fear people in questions related to
God, the best wording is that which is confirmed by
deeds, do not issue two different rules in the same
case lest your affairs will be contrary and you will
diverge from the right, like for your subjects whatever
you like for yourself and household, settle the plea
with God and lead your subject to righteousness,
engage yourself in adversities for the sake of the
right, do not fear any blame for the sake of God and
perform God’s duties, offer advise to the Muslim who
seeks your counsel, be the example of the near and
the remote Muslims, and make others do good.
Prevent them from doing evil. Be patient in
hardship. Patience comes from faith and
determination.1
1
The Holy Quran, Sura of Luqman (31) Verse (17)
Imam Ali’s Words of Asceticism and
Dispraise of this World and its
Present Pleasures
I warn you against this world because it is sweet

and dewy. It is surrounded by passions, preferred for
its immediateness, built with hopes, and adorned
with deceit. Its joy is impermanent and its disasters
are befalling without any expectation. It is surely
deceitful, harmful, transient, fleeting, destructive,
and traitorous. In its ultimate nearness to those who
desire and are satisfied with it, it is no more than
being as God the Majestic says about it:
This world resembles the (seasonal) plants that
blossom by the help of the water which God sends
from the sky. After a short time all of them fade
away and the winds scatter them (and turns them
into dust). God has power over all things.1
Nevertheless, if it gives joy to somebody it will follow
it up with distress. If it faces with ease it will turns
the back with difficulty. If it comes with a drizzle of
comfort, it will shock with a downpour of
misfortunes. If it gives victory in the morning, it
disappoints in the evening. If one side of it becomes
sweet and pleasing, the other side will be bitter and
unpleasing. If it covers somebody with security, it will
put him under the most horrible fear. It is surely
deceptive and everything in it is deception. It is surely
passing and everything in it will pass away. Except
God-fearing, nothing of its supplies is advantageous.
1
The Holy Quran, Sura of Al-Kahf (18) Verse (45)
He who takes as few as possible of its affairs will be
having as much as possible security. He who takes
much of its pleasures will not have them continuous
and they will vanish shortly. Many were those who
trusted the world, but it disillusioned them. Many
were tranquil with it, but it defeated them. Many were
cautious of it, but it cheated them. Many were
masters in it, but it humiliated them. Many were
proud in it, but it famished and impoverished them.
Many were crowned in it, but it overthrew them. Its
power is humility, its living is gloomy and grimy, its
freshness is salty, and its sweetness is bitter. The
alive in it is in the target of death, the healthy in it is
in the target of ailment, and the secure in it is in the
target of wronging and injustice. Its authority is
usurped. The well-fortified in it is overpowered. Its
security is ill-fated. Its fellow is beaten. After all, there
is the death struggle, agonies of death, the horror of
the resurrection, and the standing before the Just
Judge so that “God will recompense the evil doers
for their deeds and reward the righteous ones for
their deeds.”1
Are you not occupying the houses of those who
were older, more far-reaching, more numerous, more
powerful, and more stubborn than you? They worked
for the world so excessively and preferred it so
extremely to anything else. Then they had to leave it
with their humility. Do you prefer this one? Or do you
care for it? Or do you trust in it? God says:
Those who choose the worldly life and its
pleasures will be given proper recompense for their
deeds in this life and will not suffer any loss. Such
people will receive nothing in the next life except
1
The Holy Quran, Sura of An-Najm (53) Verse (31)
Hell fire. Their deeds will be made devoid of all
virtue and their efforts will be in vain.1
How bad this lodging is for those who are not
watchful and do not beware of it! You should know –
yet, you do know- that you will unquestionably be
leaving it. It is just like God’s saying:
The worldly life is only a game, a temporary
attraction, a means of boastfulness among
yourselves and a place for multiplying your wealth
and children.2
Learn lessons from those who used to build on
every height a monument out of frivolity and make
strong fortresses that perhaps they may live forever
and those who said: “Who is more powerful than we
are?” In addition, learn lessons from your friends
whom you have noticed how they are taken to their
graves; no one offer to reach them and put to the
ground and no one offer to receive them as guests.
Their graves are their houses, dust is their coffin, and
the mortal remains are their neighbors. They are
surely neighbors who do not answer a call, protect
against aggression, or exchange visits. They became
clement as their rancor went away and became
ignorant as their malice faded away. Their evil is not
anticipated and their support is not expected. They
became as if they had not existed. They are just as
God says about them:
Those are their homes which were not inhabited
thereafter except for a short time. Only We were
their heirs.3
1
The Holy Quran, Sura of Houd (11) Verse (15-6)
2
The Holy Quran, Sura of Al-Hadid (57) Verses (21)
3
The Holy Quran, Sura of Al-Qassas (28) Verses (58)
They substituted the interior of the earth for its
surface, the narrowness for the extent, the strangers
for their family, and the darkness for the light. They
left the world as same as they came to it; barefooted
and naked. They moved away from it with their deeds
to the permanent life and endless eternity. God the
Most High says:
We roll up the heavens as if it were a written
scroll and bring it back into existence just as though
We had created it for the first time. This is what We
have promised and We have always been true to
Our promise.1
1
The Holy Quran, Sura of Al-Anbiyaa (21) Verse (104)
Imam Ali’s Sermon When Some
People Protested Against His having
Distributed Booty Equally Among
People
So now, O people, we praise our Lord; Allah and the

source of our clear and unknown boons, which we
obtain not for our efforts and endeavors, but for His
favor and grace so as to test us whether we would
thank or show ingratitude. He will give more to those
who thank, while He will punish him whoever shows
ingratitude. I declare there is no god but Allah
uniquely without any associate. He is One and
Absolute. I also declare that Mohammed is His
servant and messenger. God sent him as mercy for
the slaves, lands, beasts, and animals. He offers this
mercy out of His grace and favor. Peace and blessings
be upon Mohammed and his family.
O people, the best of people with God are the most
regardful for Him, the most submissive to His
commandment, the most painstaking in the
obedience to Him, the best follower of the Sunna of
the Prophet (peace be upon him and his family), and
the best compliant with God’s Book. No one of God’s
creature has a preference to another except through
the obedience to God and His Apostle and the
compliance with God’s Book and the Prophet’s
Sunna. This is God’s Book among us. The Prophet’s
commandments and traditions are with us. Only the
ignorant, apostate, and rebellious, no one is unaware
of them. God says:
People, We have created you all male and female
and have made you nations and tribes so that you
would recognize each other. The most honorable
among you in the sight of God is the most pious of
you.1
He who fears God is the true honorable, dignified,
and favored. The same thing is said about the
obedient to God and His Apostle. God says:
If you love God, follow me. God will love you and
forgive your sins. God is All-forgiving and All-
merciful.2
Tell them, "Obey God and the Messenger." If they
turn away (let it be known) that God does not love
the unbeliever.3
Then Amirul Muminin (peace be upon him)
shouted:
O Muhajirs, Ansar, and Muslims, do you think God
owes you a great deal for your embracing Islam? It is
surely you who owe God and His Apostle a great deal
if you are truthful.
We will apply the rules of the Quran and the shares
of Islam to everyone who turns the face towards our
kiblah, has only the meat of the animals that are
slaughtered according to our rites, and declares there
is no god but Allah and Mohammed is His servant
and messenger. Except by the means of fearing and
obeying God, no one is preferred to another. God may
reckon you and us with the God-fearing ones, His
1
2
3
disciples, and His dears who will not be subjected to
fear and will not be aggrieved.
Certainly, this world for which you desire and covet
while it admonishes and discards you is not your
home or house for which you were created and
invited. It will not last for you and you will not stay in
it forever. Do not be deceived by its immediate
pleasures after you were warned against it, it was
described for you, and you did try it. Thus, you are
not expecting for it a good end. Vie with each other –
God’s mercy may be upon you- to reach your abodes,
which you are ordered to construct, because they are
the constructive that will never ruin and the never-
ending that will never fade away. God has aroused
your interests in these abodes, invited you to them,
and settled your rewards there.
O Muhajirs, Ansar, and people of God’s religion,
consider the attributes that are ascribed to you in
God’s Book, the rank that you attained with the
Prophet (peace be upon him and his family), and the
efforts that you exerted for the sake of God. Do you
think you have won so because of your ancestry and
lineage? Or was it because of your efforts and acts of
obedience to God? Seek the perfection of God’s graces
upon you –God’s mercy may be upon you- through
preserving yourselves and keeping God’s Book that
He ordered you to keep. If you carry out God’s
commandments and adhere to God-fearing, nothing
of the humiliation of your life will harm you. If you do
not abide by God-fearing, then nothing of the worldly
pleasures that you pursue will benefit you. O
servants of God, adhere to submission to God’s
commandment, satisfaction with His act, and
steadfastness against His misfortunes.
Regarding this booty, no one should enjoy
precedence in the shares of the booty. God the
Majestic has completed its distribution. It is God’s
possession, and you are the Muslim servants of Him.
This is the Book of God; we recognize it, declare it,
and submit to it. Our Prophet’s covenant is with us.
Hence, submit to the matter –God’s mercy may be
upon you- because he whoever does not yield to this
matter may leave us in any way he chooses. He
whoever acts upon God’s obedience and judges
according to God’s rules will not feel alone. They will
have neither fear nor grief. Those are the successful.
We beseech to our Lord and God to include you and
us with the people of His obedience and dedicate your
and our desires to His rewards. In the end, I seek
God’s forgiveness for you and me.
Imam Ali’s Wording about Equal
Distribution of Wealth
As they noticed how Muawiya gave those

who joined his army generously, some of the
soldiers of Amirul Muminin –in the battle of
Siffine- suggested to him to offer assets to
the chiefs and the individuals that he
anticipated their mutiny and flight
exclusively. When matters would be settled,
he would return to his course of equal
distribution. As Imam Ali (peace be upon
him) heard this suggestion, he spoke:
Do you command me that I should seek support by
oppressing those over whom I have been placed? By
Allah, I will not do so as long as the world goes on
and as long as one star follows another in the sky.
Even if it were my property, I would have distributed
it equally among them, then why not when the
property is that of Allah.
He then paused for a while, and went on:
I warn them who have a property against
corruption. Certainly, that giving of wealth without
any right for it is wastefulness and lavishness. It
honors him before people, but disgraces him with
Allah. If a man gives his property to those who have
no right for it or do not deserve it, Allah deprives him
of their gratefulness, and their love too would be for
others. Only the slavish flatterers and the liars will
show him false gratitude. These two individuals do so
only for obtaining the same previous gifts. Then if he
fell on bad days and needed their help, they would
prove the worst comrades and ignoble friends. They
will address to him the sayings of the ignorant as
long as he gifts them while he closes the hand with
God. Is there then any fate more ill-omened than
this? And is there such a profitless and losing favor?
He who receives some money should use it for
regarding the relatives, receiving the guests
hospitably, releasing the pauper and the prisoners,
and relieving the indebted, the wayfarers, the poor,
and the emigrants. He should also be clement for
winning the rewards and the rights. If he follows so,
he will win a good reputation in this world and the
rewards of the world to come.
Imam Ali’s Description of the World
for the God-Fearing
Jabir bin Abdillah al-Ansari related: We

were mentioning the defects of this world
when Amirul Muminin (peace be upon him)
came to us, after midnight, and asked about
our question of discussion after he had
finished from fighting his enemies in Basra.
As he knew we had been dispraising this
world, he said:
All praise and thanks be to God.
So now, why are some people dispraising this
world? Is it for they pursued asceticism from it? This
world is the lodging of honesty for them who act
honestly with it. It is the lodging of good health for
them who understand it. It is the lodging of richness
for them who supply themselves with it. It is the
place of the prostration of God’s prophets (peace be
upon them), the place of the descend of God’s
revelation, the place of the Angels’ prayers, the house
of the God’s adorers, and the place of the trade of
God’s disciples. In this world, the disciples acquire
God’s mercy and win Paradise. Who can then offend
this world, Jabir? It declared its departure, informed
of its discontinuity, announced its vanishing,
exhibited its misfortune in the exhibition of
misfortune, urged pleasure through its pleasure,
ended its day with a misfortune, and began it with
grace and good health as a signs of frightening and
attraction of desires. Some people are dispraising it
after they felt sorry. It served them honestly,
reminded them and they remembered, admonished
them and they learned, frightened them and they
feared, and attracted their desires and they were
desirous.
O you who dispraise the world but you are deceived
by its deception, in which situations did the world
deserve your dispraise? In which situations did it
attract your desire towards it? Was it when your
forefathers were changed into tatter? Or was it when
your foremothers laid their heads on dust? Very often
you were the nurse of many people as you watched
for their cure, prescribed medicine for them, and
fetched them physicians. But you could not achieve
your request, and your hopes did not come true. In
fact, the world represented the truth for you in the
situation of such people and presented that your
manner would be like them when your dearest people
will not benefit you, your calls will be not answered.
This is when agonies of death attain their climax
when moaning is useless and wailing is ineffectual.
When the mediastinum presses them forcibly and the
throat suffocates with them. Then, no call you will
hear and no tune will terrify. How long grief will occur
when the deadline falls. Then you will be carried in a
casket by four hands to settle in the grave forever in a
narrow place. Thus, the power has gone, the period –
of life- come to end, the kind people left, and the
amicable brothers interrupted. In addition, the close
friends have no longer approached, the visitors have
no longer attended, the house has no longer
extended. The practices are no longer possible and
the news are no longer available. The heirs hurried to
have their shares of the heritage, the woe is falling,
and the sins are encircling. If you did good acts
during your life, your prize will be pleasant. If you did
evil, then the result will be anguish. How is it useful
for souls to settle when death is the inevitable result
and grave is the inevitable house? This is surely a
sufficient admonisher.
Jabir said: Then Amirul Muminin (peace be
upon him) asked me to visit the graves.
There, he spoke:
O occupants of dust, O occupants of strangeness,
your houses have been abided, your heritage has
been distributed, and your wives have been married.
There are the news that we carry for you. What are
the news that you have for us?
The Imam spoke after a considerable
while:
I swear by Him Who raised the heavens and they
were exalted, and extended the earth and it was
extended, if they are permitted to speak, they will say:
We found that the best supplies is God-fearing.
O Jabir, you may return.
Imam Ali’s Sermon of Faith, Spirits,
and Variety of Spirits
A man said to Imam Ali, peace be upon

him: There are some people claiming that
faithful servants will not commit fornication,
drink intoxicants, use usury, or shed
forbidden blood. I could not accept so. It is
surely difficult for me to claim that the
servant, who offers prayers and will burry
me when I die and I will burry him when he
is dead, is unfaithful just because he
committed an insignificant sin. Imam Ali,
peace be upon him, said:
Yes, it is. This is true. I heard the Prophet (peace be
upon him and his family) say: “God created people on
three characters, and made them three classes.” This
is God’s saying:
The people of the right hand. How happy they will
be! The people of the left hand. How miserable they
will be! The foremost ones will be the nearest ones
to God.1
1
The Holy Quran, Sura of Al-Waqi’a (55) Verses (8-11)
The foremost ones to whom God refers are the
prophets –whether messengers or not-. God supplied
them with five spirits: spirit of holiness, spirit of faith,
spirit of power, spirit of passion, and physical spirit.
With the spirit of holiness, they were sent as prophets
and messengers. With the spirit of faith, they
worshipped God exclusively without betaking any
associate with Him. With the spirit of power, they
fought their enemies and made their livings. With the
spirit of passion, they enjoyed the sweetness of food
and drink and married women legally. With the
physical spirit, they grew up and took their courses.
Those are forgiven and their sins are overlooked. For
them, God says:
We gave some of Our Messengers preference
over others. To some of them God spoke and He
raised the rank of some others. We gave
authoritative proofs to Jesus, son of Mary, and
supported him by the Holy Spirit.1
About them, God also says:
… And supported them by a Spirit from Himself.2
By this spirit, God honored and favored them to the
others. They are forgiven.
God then refers to the people of the right hand.
They are the faithful believers. God supplied them
with four spirits: spirit of faith, spirit of power, spirit
of passion, and physical spirit.
A servant is still keeping these four spirits perfectly
until he encounters some manners.
1
2
The Holy Quran, Sura of Al-Mujadila (58) Verse (21)
“What are these manners?” asked the
man.
Imam Ali (peace be upon him) answered:
The first manner is that to which God refers in His
saying:
Some of you will grow to an extremely old age
and lose your memory. God is All-knowing and
Almighty.1
Thus, all the spirits will disappear due to such an
extreme old age. However, he does not desert faith,
because it is God who caused him to encounter such
an extreme old age due to which he could not
recognize the times of prayers, practice the night
worship, or fast during days. This is a reduction of
the spirit of faith although it will not harm, God
willing.
The spirit of passion is also reduced to the degree
that even if the most beautiful woman passes by him
he will not any desire towards her. The physical
spirit, by which he moves and advances in age until
death overcomes, only remains. This is the good
manner, because it is God who does this to him. He
may pass by manners in his power and youth. When
he intends to commit a sin, the spirit of power
encourages him, the spirit of passion makes it
attractive, and the physical spirit leads him to
commit the sin. If he commits it, he will separate
from faith and faith will separate from him. He will
not regain the faith unless he repents. If he repents
and recognizes the (obligatory) loyalty –to the Prophet
and his family-, God will accept his repentance. If he
1
commits the sin again, he then will be in Hell because
he will be disloyal –to the Prophet and his family-.
The people of the left hand are the Jews and the
Christians. God the Majestic says:
Those to whom We have given the Book (Bible),
know you –i.e. they know the obligatory loyalty to the
Prophet and his family that is recorded in the Torah
and the Bible- just as a well as they know their sons
–in their houses-. It is certain that some of them
deliberately hide the truth. Never doubt that the
essence of truth comes from your Lord.1
When they denied what they had known, God
punished them for so. He seized the spirit of holiness
from them and made their bodies carry three spirits
only: spirit of power, spirit of passion, and physical
spirit. God then attached them to the animals. He
says:
They are like cattle…2
This is because animals carry things with the spirit
of power, eat with the spirit of passion, and walk with
the physical spirit.
“You have surely enlivened my heart,” said
the asker.
1
2
The Holy Quran, Sura of Al-Furqaan (25) Verse (44)
Imam Ali’s Commandment for Ziyad
bin Annadr
when assigned him as the commander of his army
in the Battle of Siffine
Fear God in every morning and evening. Be

cautious of being deceived. Do not feel secured from
misfortunes. You should know that if you do not
deprive yourself of many of your desires, as fear of
the bad result, your whims will drive you into many
injuries until you move away. Prevent yourself from
oppression, tyranny, aggression, and hostility. I have
given you the commandment of this army. Do not
humiliate them or use arrogance against them.
Certainly, the best of you is the most God-fearing.
Acquire knowledge from the scholars among them,
teach the ignorant among them, and show clemency
to the foolish. You will gain welfare only through
knowledge and abstinence from harm and ignorance.
The Imam (peace be upon him) then sent
another missive of commandment and
admonition:
You should know that the vanguards are the
overseers, and the overseers are the front. If you leave
your country and approach your enemy, you should
not feel weary from addressing the front to every side
and to some of the defiles, woods, and secret places
as well as every area so that your enemies will not
raid or trap you. Do not give the orders of directing
the battalions and tribes from morning to evening
unless there are covering powers beyond them. If a
matter occurs or a trouble befalls you, you will have
covering powers. If you raid your enemies or if they
raid you, your camp should be on the heights,
versants of mountains, or in rivers so that they will
form fortresses for you and will prevent your enemies
from reaching you. Your fighting should be in one
and two faces. Order the overseers to settle on the
summits of mountains, heights, and on the edges of
rivers. They should oversee for you so that the
enemies will not attack you from an expected or
secured place. If you want to reside, you should
reside collectively, and when you want to continue
your march, you should continue collectively. When
you reside at night, you should encompass your
camp with spears and armors. The archers should
protect the carriers of armors so that you will not be
taken surprisingly or inattentively. Guard your army
yourself. Beware, you should not sleep unbrokenly
and should not pass a night with deep sleep. You
should keep up this tradition until you meet your
enemy. You should be slow in fighting. You may
hurry only when a good opportunity is granted for
you. Do not fight before the enemy attacks you or you
receive my order. Peace and God’s mercy and
blessings be upon you.
Imam Ali’s Description of the
Relaters of Narratives
Sulaim bin Qais said to Amirul Muminin

(peace be upon him): I have heard Salman,
Abutharr, and al-Miqdad speaking of matters
regarding the exegesis of the Quran and the
sayings and narratives of the Prophet (peace
be upon him and his family). Then I hear you
testifying so. I also noticed many other
matters regarding the Quranic exegeses and
the prophetic narratives in people’s hands,
but they opposed them while others were
forging lies willfully and interpreting the
Quran out of their own impressions. What is
the reality of this matter?
Imam Ali (peace be upon him) answered:
You have asked; so, listen to the answer. Certainly,
what is current among the people are right and
wrong, true and false, repealing and repealed, general
and particular, definite and indefinite, exact and
surmised. Even during the Prophet’s days false
sayings had been attributed to him, so much so that
he had to say during his sermon: “Whoever attributes
falsehoods to me makes his abode in Hell.” However,
many forged lies against him after his death. Those
who relate traditions are of four categories, no more:
The hypocrite is a person who makes a show of
faith and adopts the appearance of a Muslim; he does
not hesitate in sinning nor does he keep aloof from
vice; he willfully attributes false things against the
Messenger of Allah — may Allah bless him and his
descendants. If people knew that he was a hypocrite
and a liar, they would not accept anything from him
and would not confirm what he says.
Rather they say that he is the companion of the
Prophet, has met him, heard (his sayings) from him
and acquired (knowledge) from him. They therefore do
not recognize his reality when they acceded to his
knowledge. Allah too had warned well about the
hypocrites and described them fully. He says:
“Their physical appearance attracts you when you
see them and when they speak, you carefully listen to
them.”
They have continued after the Holy Prophet as they
spread in many countries. They gained positions with
the leaders of misguidance and callers towards Hell
through falsehoods and slanderings. So, they put
them in high posts and judiciary positions, made
them officers over the heads of the people, and
amassed wealth through them. People are always
with the rulers and after this world that they regard
as their goal, except those to whom Allah affords
protection. This is the first of the four categories.
Then there is the individual who heard (a saying)
from the Holy Prophet but did not memorize it as it
was, but surmised it. He does not lie willfully. Now,
he carries the saying with him and relates it, acts
upon it and claims that: “I heard it from the
Messenger of Allah (peace be upon him and his
family).” If the Muslims come to know that he has
committed a mistake in it, they will not accept it from
him, and if he himself knows that he is on the wrong
he will give it up.
The third man is he who heard the Prophet (peace
be upon him and his family) ordering to do a thing
and later the Prophet refrained the people from doing
it, but this man did not know it, or he heard the
Prophet refraining people from a thing and later he
allowed it, but this man did not know it. In this way
he retained in his mind what had been repealed, and
did not retain the repealing tradition. If he knew that
it had been repealed he would reject it, or if the
Muslims knew, when they heard it from him, that it
had been repealed they would reject it. This is the
third category.
The last, namely the fourth man, is he who does
not speak a lie against Allah or against His Prophet.
He hates falsehood out of fear for Allah and respect
for the Messenger of Allah (peace be upon him and
his family), and does not commit mistakes, but
retains (in his mind) exactly what he heard (from the
Prophet), and he relates it as he heard it without
adding anything or omitting anything. He heard the
repealing tradition, he retained it and acted upon it,
and he heard the repealed tradition and rejected it.
The traditions of the Prophet (peace be upon him and
his family) are as same as the Quran in the face that
some of them are repealed and some are repealing.
Likewise, some of them are decisive and some are
allegorical. Like the Quran, the wording of the
Prophet (peace be upon him and his family) is of two
kinds—one is particular and one is general. God the
Majestic says:
Take only what the Messenger gives to you and
desist from what he forbids you.1
Sometimes a man would hear him but he would not
know what Allah, the Glorified, meant by it or what
the Messenger of Allah meant by it. In this way the
listener carries it and memorizes it without knowing
its meaning and its true intention, or what was its
reason. Among the companions of the Messenger of
Allah (peace be upon him and his family) all were not
in the habit of putting him questions and ask him the
meanings, indeed they always wished that some
Bedouin or stranger might come and ask him (peace
be upon him) so that they would also listen.
I used to visit him once a day and he used to keep
me alone with him to plunge in everything in which
he plunged. All the companions knew that the
Prophet (peace be upon him and his family) did this
only to me exclusively. Sometimes, he used to come
to my house. Whenever I was before him, he used to
ask the others to leave and ask his wives to let him
alone. Whenever I asked, he answered me. Whenever
I kept silent or had my questions finished, he opened
a matter of discussion with me. Whenever a Verse
was revealed to him, whether at night or daylight, in
a heaven or the earth, in the world or the world to
come, in Paradise or Hell, in a plain or a mountain, or
in light or gloom, he used to recite it before me, teach
me its interpretation, exegesis, repealing, repealed,
decisive, allegorical, particular, and general matters.
He also used to teach me where and what for was it
revealed until the Day of Resurrection.
1
Imam Ali’s Wording of Grounds of
Islam and the Reality of Repentance
and Seeking Forgiveness1
Kumayl bin Ziyad related: I asked Amirul

Muminin (peace be upon him) about the
grounds of Islam. He answered:
The grounds of Islam are seven. The first of them is
the mind on which tolerance is based. The second is
the preservation of the honor and the truthfulness.
The third is reciting the Quran properly. The fourth is
to love and hate for God’s sake. The fifth is the
recognition of the family of Mohammed (peace be
upon him and his family) and the loyalty to their
leadership. The sixth is the fulfillment of the friends’
rights and the protection of them. The seventh is to
show good neighborhood with people.
Kumayl bin Ziyad said: I asked, “It happens
that a servant –of God- commits a sin then
seeks the forgiveness of God. What is the
limit of seeking God’s forgiveness?” Imam
Ali (peace be upon him) answered: “It is
repentance, son of Ziyad.” “Only?”
wondered I. “No,” answered he. “How then?”
I asked. He answered, “When a servant
commits a sin, he says, ‘I seek God’s
forgiveness,’ by movement.” “What is that
1
The following paragraphs are chosen from a long
wording of Imam Ali (peace be upon him).
movement?” asked I. Imam Ali (peace be
upon him) answered, “It is the movement of
the two lips and the tongue. He should
attach the reality to that movement.” “What
is that reality?” I asked. “It is a certification
in the heart and a determination of avoiding
committing the sin from which it was
repented,” answered the Imam. “If I do so,
will I be regarded as one of the repentant?”
asked I. “No,” answered the Imam. “How is
that?” wondered I. “This is because you
have not attained the origin yet,” explained
the Imam. “What is the origin of seeking
God’s forgiveness, then?” asked I. The Imam
replied:
The origin of seeking forgiveness of God is to refer
to the repentance from the sin from which you have
sought God’s forgiveness. This is the first grade of the
worshippers. The abandonment of sins and the
seeking of God’s forgiveness have six indications.
First is to feel sorry for the past deeds. Second is to
determine not to commit that sin ever again. Third is
to fulfill the rights of the other creatures that are
obligatory upon you. Fourth is to fulfill the rights of
God in every obligatory matter. Fifth is to dissolve the
flesh, which was composed due to forbidden and ill-
gotten things, until the skin touches the bones. Only
then you may start to build new flesh. Sixth is to
cause your body to suffer the pain of acts of
obedience of God as harshly as that when you caused
it to taste the pleasures of acts of disobedience to
God.
Imam Ali’s Will to Al-Hasan His
Son1
This is the will of Ali bin Abi Talib:

I advise the believers to declare that there is no god
but Allah exclusively without any associate and that
Muhammad is His servant and messenger. He sent
him with guidance and the right religion so as to
make it prevail all the other religions even if the
polytheists detest it. Allah’s blessings and
compliments be upon Mohammed. Then my prayer,
sacrifice, life, and death are all for God, the Lord of
the universe. Nothing is equal to Him. Thus are the
commandments, which I have received and I am the
first Muslim (submitted to the will of God.)
I advise you, O Hasan, as well as all my sons,
family members, and every believer who receives this
will, to fear Allah your Lord and do not die before you
are Muslims. Cling to the tie of God altogether and do
not be discrepant for I have heard the Holy Prophet
(peace be upon him and his family) saying:
“Settlement of mutual differences is better than the
general prayers and fasting, while the true fatal thing,
which is also the shaver of the religion, is the rupture
of the mutual relations.” All power belongs to God.
Look after your relatives and build good relations
with them and God will make your trial –on the Day
of Resurrection- easy.
1
We choose only the paragraph of the will that fit our
subject.
(Fear) Allah (and) keep Allah in view in the matter of
orphans. So, they should not be ruined in your
presence. I heard the Prophet (peace be upon him
and his family) saying: “For him whoever provides for
an orphan till he attains independency, God will
make Paradise his inevitable abode as He will make
Hell the inevitable abode of those who wrongfully
consume the property of orphans.”
the Quran. No one should excel you in acting upon it.
your neighbors, because they were the subject of the
Prophet’s advice. He went on advising in their favor
till we thought he would allow them a share in
inheritance.
your Lord’s House (Kaaba). Do not forsake it so long
as you live, because if it is abandoned you will not be
spared. The least thing that the pilgrim will gain after
returning from hajj is the forgiveness of all his past
sins.
prayer, because it is the best of the deeds and the
pillar of your religion.
the zakat because it extinguishes the wrath of your
Lord.
fasting for the month of Ramadan because it is a
protection against the fire of Hell.
the paupers and the poor. You should make them
have shares in your livings.
jihad with the help of your property, lives and
tongues in the way of Allah. Those who practice jihad
are only two categories—either an imam of guidance
or an obedient of an imam who pursues his guidance.
the progeny of your Prophet (peace be upon him and
his family). They should never let them be wronged
among you when you are able to protect them.
the companions of your Prophet (peace be upon him
and his family) who neither commit a dissent nor did
they succor a heretic. the Prophet (peace be upon him
and his family) ordered to keep them and cursed
those who commit a dissent or succor a heretic
whether among them or among others.
your women and bondmaids. The last word of your
Prophet was his saying: “I advise you to keep the two
weak— women and bondmaids.”
Keep the prayers, keep the prayers, keep the
prayers. Do not care for any blame from anybody in
the sake of God so that God will protect you against
whoever intends to hurt or wrong you. Use good
wording with people as God ordered you. Do not give
up bidding for good and forbidding from evil lest the
mischievous gain positions over you, and then if you
will pray to God against them, the prayers will not be
granted.
O my sons, You should keep to a respect for
kinship, spending for others, and mutual
collaboration. Avoid turning away from one another,
severing mutual relations, and discrepancy.
Cooperate with each other in righteousness and piety,
not in sin and hostility. Have fear of God; He is stern
in His retribution. May God save you, as a household,
and save your Prophet among you. I deposit you with
God and recite upon you peace and God’s mercy and
blessings.
He then kept saying: “There is no god but Allah,” till
he passed away.
Imam Ali’s Preference of Knowledge
O people, you should know that the perfection of

the religion is the seeking of knowledge and
exercising it. The seeking of knowledge is more
incumbent than seeking earnings. As a matter of fact,
the earnings are already distributed among you and
guaranteed for you. They were distributed and
guaranteed by the Just One Who will unquestionably
fulfill the distribution and the guarantee. Knowledge
is hoarded with its people and you are asked to seek
it from them. Seek it and know that the abundance of
wealth will ruin the religion and harden the heart.
The abundance of knowledge and its application will
improve the religion and lead to Paradise.
Expenditure reduces the wealth while knowledge
increases when it is spent –carried to others-. The
expenditure of knowledge is to reach it to its retainers
and relaters.
You should know also that the association and the
pursuance of the knowledgeable is a followed religion.
As well, the obedience to the knowledgeable yields the
good advantages and erases the bad advantages. It is
also a supply for the believers as it raises them to a
high rank during their lifetimes and grants them a
good reputation after their death. Knowledge has
many advantages. Modesty is its head, acquittal of
envy is its eye, perception is its ear, truthfulness is
its tongue, scrutiny is its memory, well intention is its
heart, the recognition of the causes of things is its
mind, mercy is its hand, safety is its determination,
visiting the knowledgeable is its foot, piety is its
wisdom, salvation is its settlement, good health is its
captain, loyalty is its ship, nice wording is its weapon,
satisfaction is its sword, courtesy is its string,
discussion with the knowledgeable is its army, good
mannerism is its wealth, avoidance of committing
sins is its hoard, favor is its provisions, amicability is
its succor, right way is its guide, and association with
the pious is its companion.
Short Maxims of Imam Ali
1. Imam Ali (peace be upon him) said:

Piety, concealment of the good actions,
steadfastness against disasters, and suppression
of the misfortunes are within the treasures of
Paradise.
The best friend is good mannerism. It is the title of
the believers’ record books.
The true abstinent in this world is he whose
tolerance is not overcome by the ill-gotten matters
and whose gratitude is not engaged by the legal
gotten matters.
4. Imam Ali (peace be upon him) wrote to
Abdullah bin Abbas:
So then, a man becomes delighted if he catches up
the things that he would never miss and becomes
unhappy if he misses the things that he would
never catch up. You should be delighted only for
the things of the next life that you have caught up,
and should be sorry only for the things of the next
life that you have missed. Do not be excessively
happy for gaining a worldly pleasure and do not be
excessively unhappy for missing it. All your
concern should be for that which will occur to you
after death.
5. Imam Ali (peace be upon him) said about
the censure of this world:
It begins with hardship and ends with decline.
Judgment will be set for its legally gotten things
and punishment will be sentenced for its ill-gotten
things. If somebody is healthy in it, he will feel
secure, and if he becomes ill, he will be sorrowful.
If he becomes wealthy, he will be seditious and if
he becomes poor, he will be sad. He whoever runs
for it will miss it, and he whoever disregards it will
gain it. It will blind him whoever gazes at it and
will teach him whoever looks at it properly.
When you cherish someone you should cherish
him moderately for he may be your enemy
someday, and when you hate someone you should
hate him moderately for he may be your friend
someday.
No wealth like intelligence and no poverty harsher
than ignorance.
The value of a man is what he does expertly.
Fear is attached to disappointment, and pudency
is attached to deprivation. Wisdom is the lost of
the believer who should seek it even if it is found
with the evil ones.
10.Imam Ali (peace be upon him) said:
Had the scholars carried knowledge properly, God
and the angels as well as all people of obedience
would have cherished them. Unfortunately, they
carried knowledge for seeking worldly pleasures;
therefore, God abominated them and people
disgraced them.
Tolerance, silence, and expecting the Relief are the
best of worship.
Each crisis has an end at which it will definitely
fade away. If you are encountering a crisis, you
should submit and be patient until it passes away.
Any attempt to find a solution will not solve the
problem. It will make it worse.
13.Imam Ali (peace be upon him) said to
Malik al-Ashtar:
O Malik, retain and understand the following
wording: O Malik, the owners of weak conviction
are disregarding their personality. He whoever
takes greed as his slogan is disgracing himself. He
whoever publicizes his problem is satisfied with
humility. He whoever shows others his secrets is
disrespecting himself. He whoever makes his
tongue as his leader is perishing himself. Greed is
the butcher of the personality. He who intrudes
himself in various sorts of acts will surely be
disappointed by his desire. Stinginess is dishonor.
Cowardice is shortcoming. Piety is a shelter.
Thankfulness is fortune. Patience is bravery. The
poor is strange in his homeland. Poverty prevents
the intelligent from providing his arguments.
Satisfaction is the best comrade. Good manners
are new garments. The rank of a man is his mind.
A man’s chest is the store of his secrets.
Verification is prudence. Thinking is a fine mirror.
Forbearance is a virtuous character. Almsgiving is
an effective medicine. The current actions will be
in front of their doers later on. Learning examples
is a good warner. Good humor is the trap of
amiability.
The rank of patience to faith is as same as the
rank of the head to the body. Hence, the impatient
are faithless.
You are in respite followed by a deadline. With you
there is the hope that precludes you from acting –
good deeds-. Seize the opportunity of respite, take
the initiative to the deadline, distrust the hope,
and do as much as possible. Is there an
opportunity of avoidance, escape, getaway, shelter,
or refuge or not? How are you then turned away?
I command you to adhere to God-fearing because
it is surely the delight of the suppliant seeker –of
God’s mercy and favors- and the confidence of the
homeless seeker of asylum. Betake God-fearing as
a hidden slogan and mention God so purely that
you will have the best life and will be lead to the
courses of safety. Look at this world with the eye
of the abstinent that is about to leave it, because it
surely dislodges the relaxed resident and
distresses the secure luxurious. Whatever passes
away from it is no longer expected and whatever is
to come is not realized so that it will be awaited.
Its comfort is connected to its trouble and its
survival is connected to its bereavement. Its
pleasure is mixed with grief and its survival is
mixed with weakness and feebleness.
Vanity comes from tyranny. Tyranny comes from
arrogance. Arrogance comes from conceit. The
Shaitan is a present enemy who promises falsely.
Muslims are brothers. Do not disappoint each
other and do not impute dishonor to each other.
The canons of the religion are the same and its
courses are clear. He who embraces these courses
will catch up, he who departs them will surely fall
behind, and he who leaves them will surely
apostatize. A Muslim should never say untruth
when he speaks, never breach when he promises,
and never betray when something is deposited
with him.
Intelligence is the intimate friend of the believer,
clemency is his supporter, clemency is his father,
and lenience is his brother. The intelligent must
enjoy three characters—he must think of his
affairs, control his tongue (against saying bad
wording), and realizes the nature of the time he is
living in. Certainly, poverty is a branch of
misfortune. Illness of bodies is harsher than
poverty. Ill-heartedness is harsher than illness of
body. Certainly, financial prosperity is one of the
graces. Physical soundness is better than financial
prosperity. The true God-fearing is better than
physical soundness.
A believer should divide his time into three parts—
he should supplicate to his Lord secretly in one,
settle an account with himself in the second, and
permit himself to enjoy the good and legal
pleasures in the third. The intelligent should not
be attentive except in three manners — when he
tries to improve his livelihood, when he tries to
step forward for the life to come, and when he tries
to gain a lawful pleasure.
Many are those whom are tempted by receiving
graces, many are those whom are trapped by the
concealment of their flaws, and many are those
whom are cheated by wording of praise. God has
never used a means of test more infelicitous than
respite. God the Majestic says:
We only give them time to let them increase
their sins.1
You should gather in your heart the need for
people and the dispensing with them. You may
have the need for people through showing good
wording and good humor with them, and you may
have the dispensing with them through the candor
of your honor and the continuity of your power.
Do not be angry and do not enrage others.
Exchange greetings and use good wording.
The generous becomes lenient when his clemency
is beseeched, but the mean becomes more severe
when he is treated kindly.
May I tell you of the true scholar? He is that who
does not permit people to act disobediently to God
and does not make them despair of His mercy,
does not make them feel secure from God’s
retribution and does not substitute anything for
1
the Quran. Adoration without comprehension,
knowledge without pondering (over things), and
recitation without understanding—all these are
valueless.
When God will gather people –for judgment- a
caller will declare: O people, today, the most
favorable to God will be the most fearful of Him.
The most preferable to God will be the best doers
of good acts. The closest to God will be the most
desirous for gaining what He has in possession
through acting. The most honorable to God will be
the most God-fearing.
I wonder at those who protect themselves against
having harmful food, how do they not protect
themselves from committing sins so that they will
be saved from Hell? I wonder at those who
purchase slaves with their money, why do they not
purchase the free through doing favors to them?
Good and evil cannot be recognized with any
means other than people. If you want to recognize
good, you should do it so as to know its people,
and if you want to recognize evil, you should do it
so as to know its people.
For you, I am only afraid of two things—prolonged
hope and pursuance of passions. The prolonged
hope makes you forget the life to come, and the
pursuance of passions precludes you from the
right.
28.A man from Basra asked Imam Ali (peace
be upon him) about the qualifications of
friends. He answered:
There are two kinds of friends—friends of
confidence and friends of grimace. The friends of
confidence are the refuge, the wing, the folks, and
the wealth. If you confide in your friend, you
should provide your wealth and help to him. You
should also befriend him who befriends him and
antagonize him who antagonizes him. You should
keep his secrets and defects and publicize his
good conducts. You should know, O asker, that
the friends of confidence are as scanty as red
sulfur. Regarding the friends of grimace, you gain
from them only your pleasure; therefore, you
should not deprive them of your pleasure. Do not
ask them for any further thing. Give them happy
mien and good wording as long as they give you
their happy mien and good wording.
Do not befriend the enemy of your friend lest you
become the enemy of your friend.
Do not desert your friend due to suspicion and do
not leave him before you blame him.
A Muslim should avoid befriending three
categories of people: the sinful, the foolish, and
the liars. The sinful shows you his evildoings as
good deeds, wants you to be like him, and does
not help you in the affairs of your religion and
your life to come. It is rude and tough to befriend
such an individual whose visit to you brings you
dishonor. The foolish does not advise you of good
and is not expected to save you from any problem
even if he does his best. Moreover, he may harm
you as he intends to benefit you. His death is
better than his life, his silence is better than his
words, and his remoteness is better than his
closeness. The liar will deprive you of any pleasant
life with him. He tells others of your conducts and
relates to you the others’ conducts. Whenever he
finishes from telling a lie, he invents another to
the degree that even his true sayings cannot be
believed. He sows enmity between people to plant
malice in their hearts. Fear God and consider for
yourselves.
Do not care when you associate with the
intelligent even if you are deprived of his
generosity. You may benefit by his intelligence,
but be cautions of his ill manners. Do not neglect
associating with the generous even if you are
deprived of benefiting by his intelligence. You may
benefit by his generosity for your mind. Escape as
remote as possible from the mean foolish
individuals.
Steadfastness is of three sorts—steadfastness
against misfortunes, steadfastness in (performing)
the acts of obedience to God, and steadfastness by
the avoidance of the acts of disobedience to Him.
It will be quite worthy for those who are able to
prevent themselves from enjoying the following
four characters to be saved from encountering any
detestable matter. These four characters are
rashness, disputation, self-conceit, and indolence.
Deeds are either obligatory, recommendable, or
acts of disobedience. Regarding the obligatory
deeds, the servants –of God- practice them under
God’s order, will, satisfaction, knowledge, and
arrangement. Hence, they save themselves –from
God’s punishment- through carrying out such
obligatory deeds. The recommendable deeds are
not God’s order, yet they are done under His will,
satisfaction, knowledge, and arrangement. As the
servants act such deeds, they are rewarded for
them. Regarding the acts of disobedience (to God),
they are done not for God’s order, will, and
satisfaction. Yet, they are done under His
knowledge and arrangement. He arranges their
times but the servants commit them optionally;
therefore, God punishes them for committing such
acts of disobedience. This is because God has
warned the servants against them, but they did
not obey.
O people, God enjoys a right (that is incumbent
upon you) in every favor He bestows. He will
increase them who thank Him (for that favor),
while those who do not show gratitude are risking
the removal of these favors and dragging God’s
punishment nearer to them. You should show God
that you are fearful of the removal of the favors
and terrible for committing sins.
He who encounters poverty and does not believe
that such a situation has been God’s favor to him
is surely wasting an expected errand. He who is
given wealth but does not believe that it has been
a means of test is feeling secure from an alarmed
matter.
O people, supplicate to God to provide you with
conviction and beseech to Him to grant you good
health. Good health is surely the best of graces,
and Conviction is the best thing that perpetuates
in the heart. The true wronged is that who wrongs
his religion. The true happy is that whose
conviction is proper.
No one can find the true taste of faith before he
believes that whatever befalls him would never
miss him and whatever missed him would never
befall him.
The harshest misfortunes that a believer may
suffer are the deprivation of three things—the
consolation with wealth, self-equity, and very
much reference to God. I do not mean that you
mention God by phrases such as ‘Praise to God’
and ‘Glory to God’, but you should refer to Him by
adhering to the halal and refraining from the
haram.
He who satisfies himself with only what suffices
him from the worldly affairs will be sufficed with
the least of it, but whoever is dissatisfied with
what suffices him nothing at all will suffice him.
Death is preferred to meanness and endurance is
preferred to anxiety. This life consists of two days
—one for you and one against you. On the day
that is for you, you should not behave vainly, and
on the day that is against you, you should not be
grieved because both days are tests for you.
Do favor to whomever you want and he will be
your prisoner.
Flattery and envy are not within the characters of
a believer except when they are used for seeking
studies.
The supports of atheism are four. They are desire
–for the worldly pleasures-, fear –from missing any
worldly pleasure-, dissatisfaction –with the acts of
God-, and anger.
Patience is the key to the achievement, and
success is the end result of the patient. For every
seeker of a matter there is a definite time that is
controlled by the destiny.
Tongue is a measure that is lowered by ignorance
and outweighed by mind.
For those who avenge themselves improperly, God
will inflict humility upon them. Certainly, God is
the enemy of whatever He detests.
He who seeks good will never feel perplexed and he
who seeks –others’- consult will never feel sorry.
Countries were constructed because of patriotism.
He who observes the following three matters will
be happy: You should thank God for every grace
that you gain, you should seek God’s forgiveness
whenever your earnings fail to reach you, and you
should say, ‘All power and might belong to God’1
whenever a misfortune inflicts you.
Sciences are three—jurisprudence for the
knowledge of religions, medicine for the cure of the
bodies, and grammar for the correction of the
language.
God’s rights (that are incumbent upon His
servants) in difficulty are satisfaction and
patience, and His rights in ease are praise and
gratitude.
Avoidance of sins is easier than seeking (the
acceptance of) repentance. Often a one-hour
passion may bring about a time-consuming grief.
Death is the sign of the scandal and valueless of
this world. It did not leave any moment of
happiness for the intelligent and did not leave any
moment of pleasure for the attentive.
1
Knowledge is the leader, act is the driver, and the
soul is balky.
You should hope for the unexpected more than the
expected. As he went for fetching a kindle of fire
for his family, Moses (peace be upon him) was
back with prophecy after God had spoken with
him. As she went out, the queen of Sheba
converted to Islam with Solomon the prophet
(peace be upon him). Similarly, the sorcerers of
the Pharaoh went for supporting the king, but
they went back with faith.
People’s similarity to their rulers is more than
their similarity to their fathers.
O people, you should know that he who is upset
because of a false wording that is said about him
is not intelligent, and whoever is satisfied with the
praise of the ignorant is not wise. People are the
sons of what they do expertly. The value of every
man is what he does expertly. Discuss matters of
knowledge so that your posts will be recognized.
God’s mercy be upon him who observes his Lord,
abstains from committing sins, challenges his
passions, distrusts his expectations, ties himself
to God-fearing with reins, and binds himself to the
fear of the Lord with bridles to lead it to the
obedience with its reins and prevents it from
committing acts of disobedience with its bridle. He
raises his sight to the world to come, expects
death in any moment, thinks ceaselessly, stays up
for nights, abstains from the worldly pleasures,
works hard for the life to come, and betakes
patience as the pack animal of his safety and God-
fearing as the provisions of his death and the
remedy of his malady. As he pondered and
measured, he knew the reality of this world and
people. He learns for understanding and opting for
straightforwardness. His heart is pierced by the
mention of the world to come; therefore, he folded
his bed and deserted his pillow. His desire for
what is there with God is so great, and his fear
from God is so intense. He shows less than what
he conceals and suffices with less than what he
knows. Such individuals are surely God’s deposits
on the earth and the means by whom He saves the
servants from misfortunes. They fulfill their
pledges with God so perfectly. The last of their
prayer is ‘All praise is due to Allah the Lord of the
worlds.’
Earnings are given the authority on foolishness,
deprivation is bound to mind, and misfortune is
bound to patience.
61.As a consolation for the death of
Abdurrahman, Al-Ash’ath’s brother, Imam
Ali (peace be upon him) said to him:
If you show impatience, then you are fulfilling the
right of Abdurrahman (that is incumbent upon
you). But if you show patience then you are
fulfilling the right of God. Nevertheless, if you
show patience, you will suffer the matter while you
are praised, and if you show impatience, you will
suffer it while you are dispraised.
Al-Ash’ath said: We are Allah’s and to Him
we will return. Imam Ali (peace be upon
him) asked: Do you know the
interpretation of your saying? Al-Ash’ath
replied: You are surely the utmost and
best of knowledge. The Imam (peace be
upon him) said:
Your saying, ‘We are Allah’s,’ is a confession of
God’s possession –of everything-, while your
saying, ‘To Him we will return,’ is a confession of
death.
62.One day, Imam Ali (peace be upon him)
rode a pack animal and some people
walked with him. As he noticed so, he
said:
Do you not know that walking with the rider ruins
the –manners of- the rider and humiliate the
walker? Leave me now.
Matters are of three kinds: a matter the guidance
of which is clear; hence, you should follow it, a
matter the misguidance of which is clear; hence,
you should avoid it, or a matter that is confused;
hence, you should refer to those who can solve its
confusion.
64.One day, Jabir asked Imam Ali (peace be
upon him): “How was your morning,
Amirul Muminin?” He answered:
We began this morning with the innumerable
graces of our Lord while we have innumerable acts
of disobedience to Him. We do not know whether
we should first thank Him for the nice graces that
He is dispersing on us or for our bad deeds that
He is covering up.
65.As he consoled Abdullah bin Abbas for the
death of one of his babies, Imam Ali
(peace be upon him) said:
A misfortune that inflicts someone other than you
while its reward is yours is better for me than a
misfortune that inflicts you while its reward is
another’s. Hence, the reward is yours not by you,
and the consolation is said to you not because of
you, and God may recompense you in the same
way that He recompensed from you.
66.As he was asked about he pure
repentance, Imam Ali (peace be upon
him) said:
A pure repentance is feeling of sorrow in the heart,
seeking forgiveness with the tongue (by utterance),
and the intention not to do so ever again.
You have been created by ability and you have
(been under the power of) the Lord compulsorily.
You will inevitably lean in graves, become debris,
be resurrected individually, and be condemned in
judgment. God’s mercy be upon the servant who
confesses of his commitment (of sins), acts due to
his fear (of God), watches out and takes the
initiative (in doing good deeds), notices the
examples and learns lessons from them, listens to
the warning and abstains (from doing evil),
responds and returns (to God), seeks guidance
and patterns (after the example), searches by
means of seeking, escapes by means of running
away, takes supplies, has relaxed conscience,
readies for the day to come, equips himself for the
day of his departure, direction of his course,
manner of his need, and place of his poverty, and
supplies himself with what he will need for his
eternal abode. Arrange for yourselves. The people
of the youth’s opulence should not wait for
anything other than the bending of senility, people
of good health should wait for nothing other than
the mishaps of ailment, and people of survival
should not wait for anything other than the
surprise of termination, nearness of the deadline,
and the imminence of doom.
Fear God like the fear of him who disrobes
everything and prepares himself for it, strives
distinctively, shrinks leisurely, worries fearfully,
and regards the unavoidable turn, the end result,
and the consequence of the deeds. God is surely
sufficient punisher and supporter, Paradise is
sufficient reward and attainment, Hell is definite
punishment and example, and God’s Book is
sufficient arguer and adversary.
69.As a man asked Imam Ali (peace be upon
him) about Sunna, heresy, discrepancy,
and congruity, he answered:
The Sunna is the traditions of the Prophet (peace
be upon him and his family). Heresy is whatsoever
opposes the Sunna. Discrepancy is the wrong
party regardless of their great numbers. Congruity
is the right party regardless of their little number.
A servant –of God- should not hope for anything

other than his Lord and should not fear anything
other than his guilt. Scholars should not be
embarrassed by saying, ‘God is the most
knowledgeable,’ when they cannot find an answer
for the question that is addressed to him. The
rank of patience for faith is as same as the rank of
the head for the body.
70.As a man asked him for an advice, Imam
I advise you not to state a limit for the
numerousness of deeds of charity and not to state
a limit for the scantiness of acts of disobedience to
God.
71.As a man asked him for an advice, Imam
Do not think of poverty and longevity.
The religious people enjoy certain distinctive
features: truthfulness, custody of deposits,
fulfillment of pledges, regard of the relatives,
merciful treatment for the weak, lack of copulation
–with their wives-, doing favors, good mannerism,
broad-mindedness, and pursuance of knowledge
as well as whatever brings near to God. They will
receive abundant blessings and the best eternal
dwelling.
Long hope will unavoidably lead to the negligence
of acting –good deeds-.
The most similar thing to son of Adam –man- is
the scales, since people are either imperfect due to
ignorance or outbalancing due to knowledge.
To revile at the believers is defection, to fight them
is atheism, and their wealth is as sacred as their
blood (soul).
Offer your soul and wealth to your friend, offer
your equity and fairness for your enemy, and offer
your courtesy and charity for people. Greet people
so that they will greet you.
In this world, the masters of people are the
openhanded, while in the world to come the God-
fearing will be the masters.
Definitely, I encounter one of two things. One is
not mine. It was not given to me in the past and I
will not hope for it in the future. The other thing is
mine. I will never obtain it in other than its proper
time even if I use the entire power of the heavens
and the earth. Then, why should I cause my life to
fade away for any of these two matters?
The true believer is that who learns lessons from
what he sees, ponders over things when he is
silent, mentions God when he speaks, thanks
(God) when he is rich, and becomes patient when
a trouble befalls him. He is near to satisfaction
and far from discontent. He is pleased with the few
gifts of God and does not show frustration for the
many troubles. His good intentions are too many
to be applied. He intends a lot of good but can do
only a part of them and sighs for the good deeds
that he missed.
The hypocrite, on the other hand, is that who
plays when he sees, omits when he is silent, talks
nonsense when he speaks, exceeds the bonds
when he is rich, and wails when a misfortune
befalls him. He is near to discontent and far from
satisfaction. He is displeased when he receives few
gifts from God and is not satisfied with the much.
He intends many evildoings but he can do only a
part of them and sighs for the ill deeds that he
missed.
This world and the next world are two hostile
antagonists and two opposing courses. He
whoever loves and accedes to this world will hate
and antagonize the world to come. They are like
east and west. He whoever walks between them
will be remoter and remoter from one of them
when he draws near to the other.
He who fears the threat –of God- will see the
remote as close to him. He who is not satiated
with the food of this world will not be sufficient
with whatever he collects. He who runs after this
world will surely miss it and whoever leaves it will
surely catch it. This world is just like a shadow
that is extended to a limited time. God’s mercy be
upon the servant who comprehends the wording of
wisdom that he listens to, draws near to the
guidance to which he is called, clings to the neck
of a true guide to save himself, provides well-
intended deeds, acts good deeds, supplies for
himself, avoids the inconvenience, hits the target,
gains a remuneration, challenges his passion,
distrusts his hope, takes patience as the pack
animal of his safety and God-fearing as the
equipment of his death, adheres to the venerable
course and the clear way, seizes the opportunity,
prepares or the time to come, and supplies himself
with as much as possible deeds.
82.Imam Ali (peace be upon him) asked a
man about his manner. The man
answered, “We hope and fear.” The Imam
(peace be upon him) spoke:
He who hopes for something should seek it, and
whoever fears something should escape it. I do not
know the reality of the fear of a man who does not
neglect the passion that he faces and I do not
know the reality of the hope of a man who does
not show steadfastness against a misfortune that
befalls him for the sake of obtaining what he
hopes for.
83.Abaya bin Rab’i asked Imam Ali (peace be
upon him) about the ability by which we
can stand erect, sit, and do things. The
Imam (peace be upon him) answered,
“You asked about the ability. Do you
possess it with or without God?” Abaya
could not find any answer. The Imam then
said, “If you claim you possess it without
God, I will kill you. And if you claim you
possess it with God, I will kill you, too.”
“What should I say, then?” asked Abaya.
The Imam said:
You possess it by the way of God who possesses it
exclusively. If He gives you a part of it, then He is
bestowing upon you, and if He seizes it from you,
that will be a kind of His test. He is the possessor
of the ability that He gives to you and He is the
prevailing on the matters that you can do.
84.Al-Asbagh bin Nubata said: I heard Amirul
Muminin (peace be upon him) saying, “I
will speak of the wording that every
Muslim should comprehend.” He then
approached us and said:
Allah is too generous and glorious to punish anew
the believer that He punishes in this world.
Likewise, He is too generous and glorious to cancel
the forgiveness that He provides for a believer in
this world when He covers up his defect. God may
strike a misfortune in the body, wealth, or family
member.
He then recited God’s saying:
Whatever hardship befalls you is the result of
your own deeds. God pardons many of your sins.1
Before he recited the last statement,

Imam Ali (peace be upon him) contained
his hands and repeated the statement
three times.
Shutting the mouth is the first stage of rupture of
relations. Never feel sorry for the bored. The
ugliest reward is the bad turn.
The first of self-conceitedness is the ruin of the
mind. He who can control his tongue will be safe
from the problems that it originates. He who
1
The Holy Quran, Sura of Ash-Shura (42) Verse (30)
cannot amend his manners will suffer many
defects. He whose manners are ill will be detested
by his family members. A single word often spoils
the grace. Thanks is a shelter against sedition.
Dignity is the head of personality. Submission is
the interceder of the guilty. The origin of
determination is the avoidance of going into
suspicious matters. The treasures of provisions lie
in the broadness of mannerism.
Misfortunes are distributed among the creatures
equally. Do not despair because of your sin while
the portals of repentance are open. Right guidance
lies in the opposition of passions. Death is the
history of hope. Looking at the stingy causes hard-
heartedness. Looking at the foolish darkens the
eye. Generosity is intelligence and meanness is
inadvertence.
Poverty is the grand death. Fewness of the
dependants is one of the two facilities. It is the half
of the livelihood. Care is the half of senility. The
moderate will never be needy and the seeker of
others’ consult will never fail. Favors are worthless
unless they are done to the highborn or the
religious. The very happy is that who learns
lessons from others. The wronged is neither
praised nor rewarded. Piety is everlasting and the
sin will not be overlooked.
Do favors and you will gain admiration. Carry
gratefulness as slogan and the intelligent will
perceive you. Avoid curiosity and the foolish will
leave you. Respect your sitters and your sessions
will be full (of attendants). Protect the foreigner
and your neighborhood will be desirable. Treat
people fairly and you will be trusted. Adhere to the
high traits because they are exaltation. Beware of
the mean manners because they humiliate the
masters and ruin the glory.
Satisfy yourself and you will gain dignity.
Patience is a shelter against poverty. Care is the
sign of destitute. Moderation is the avoidance of
indigence. Admonition is the haven of him who
seeks its refuge.
He whose dress is chosen by knowledge will have
his defects screened from people.
The envious cannot enjoy nice life. The bored
cannot be given amiability. The liars are lacking
personality.
Keep your dignity up by means of loneliness.
Every powerful that is under –God’s- control is
humble.
People perish due to two things—fear of poverty
and seeking of pride.
O people, beware of fondness of this world,
because it is the head of every sin, the door to
every misfortune, the companion of every sedition,
and the caller to every disaster.
The whole good is gathered in three characters—
consideration, silence, and wording. Every
consideration that lacks learning lessons is
inattention, every silence that lacks thinking is
inadvertence, and every wording that lacks the
mention of God is nonsense. Blessed are those
whose consideration teaches them lessons, whose
silence causes them to think, whose wording is
mention of God, who weep for their sins, and save
people from their evil.
How strange is this man! He becomes happy when
he gains that which would never miss him, and
becomes sad when he misses that which he would
never catch. Had he thought, he would have
realized that everything is planned and his
earnings are predestined. He would have also
sufficed with the available and would not have
gone into the hard.
100.As he passed by marts, Imam Ali Amirul
Muminin (peace be upon him) used to say:
O tradesmen, seek good from God before doing

anything else, seek blessing by dealing with people
leniently, come near to the purchasers, adorn
yourselves with clemency, avoid swearing, avoid
telling lies, be away from oppression, be fair with
the oppressed, do not approach usury, give a full
measure, weigh (things) with a right balance, do
not wrong men of their things, and do not act
corruptly in the earth, making mischief.
101.As he was asked about the best and the
worst creations of God, Imam Ali (peace
Wording is the best and the worst thing that God
created. By means of wording, some faces become
white and by means of wording, some faces
become black.
Say good wording and it will be your distinctive
feature. Do good deeds and you will be reckoned
with its people.
When a misfortune befalls you, sacrifice your
wealth for your souls. When a disaster befalls you,
sacrifice your souls for your religion. You should
realize that the very perishing one is that who
causes his religion to spoil and the very usurped
one is that whose religion is stolen from him. It is
surely there will be no poverty after Paradise and
no prosperity after Hell.
No one will find the true taste of faith before he
neglects telling lies whether seriously or jokingly.
A Muslim should avoid associating with the liars,
because the liars will not be believed even when
they tell truths.
The gravest sin is to seize the wealth of a Muslim
wrongly.
He who fears retaliation will abstain from
oppressing people.
I have never seen like the wrong envious who is
most similar to the wronged.
The wrongdoer, his supporter, and the one who
desires for wrongdoing are three partners of the
same evil.
Steadfastness is of two forms: steadfastness
against misfortunes. It is good and fair.
Steadfastness that is better and fairer is the ability
to avoid what God has forbidden for you.
Similarly, the reference to God is of two forms.
There is the mention of God when a misfortune
befalls. It is surely good and fair. The mention of
God that is better and fairer is to mention Him
before matters that He has forbidden you to do.
Therein, the mention of God will screen you from
committing such deeds.
O Allah, do not cause me to need any of the evils.
When I need, make my need with the most good
humored, the most generous, the most eloquent,
and the less referrer to the favor that he has done
to me.
Blessed are those who exchange intimate terms
with people for the sake of obedience to God.
A form of the true faith is that a servant should
prefer honesty until he stops telling lies totally
even in situations when lie is helpful. A man
should not say anything with which he does not
have full knowledge.
Keep the deposits even if their owners were the
murderers of the prophets’ sons.
God-fearing is the origin of faith.
The humiliation of obedience to God is more
favorable than the honor of the disobedience to
God.
Wealth and sons are the harvest of this world, and
the good deed is the harvest of the world to come.
God has given some people the both.
On a page of the Torah, the following words are
inscribed:
He who begins his day with grief for a worldly
affair is surely dissatisfied with God’s act. Any
believer who complains a misfortune that befalls
him to a person of another belief is surely
complaining against his Lord to the enemies. Two
thirds of the religion of him who behaves humbly
before a rich man so as to get his prize. The dead
reciters of the Quran whom are sent to Hell are
certainly those who mock the Verses of God.
On another page (of the Torah), the following
words are inscribed:
He who does not seek the advice of others will
surely be sorry. He who prefers money to
everything else is destroying himself. Poverty is the
grand death.
The core of a man is his tongue, his mind is his
religion, and his personality is the situation that
he chooses for himself. Earnings are distributed.
Days are changeable. To Adam, all people return
equally.
120.Imam Ali (peace be upon him) said to
Kumayl bin Ziyad:
Slow down and you will not suffer scandals. Hide
your personality and you will not be mentioned.
Learn and you will know. Keep silent and you will
be safe. When God guides you to the religion, you
should not care whether people know you or you
know them.
He who does not humor those who he has to
humor is not wise.
You should hope for no one other than the Lord,
not fear anything other than your guilt, not be
embarrassed to say, ‘I do not know’ when you do
not know, and you should not feel too haughty to
learn what you do not know. These four matters
are so great that it is so easy for you to ride for
long time so as to get them.
123.Imam Ali (peace be upon him) wrote to
Abdullah bin Al-Abbas:
So then, seek only what concerns you and leave
what does not concern you. Through leaving what
does not concern you, you will get what concerns
you. You will be tried for what you have done, not
what you have left behind you. Opt for the deeds
by the results of which you will benefit in the
morrow. Peace be upon you.
The best things that cause people love each other
and remove hatred from the hearts of the enemies
are showing good humor in meetings, asking
about them when they are absent, and receiving
them with happy miens when they are present.
No one can find the true taste of faith before he
believes that whatever befalls him would never
miss him and whatever missed him would never
befall him.
O Lord, how unlucky is he whose eye and heart do
not consider the greatness of Your royalty and
power beside the greatness of Your royalty and
power that his eye and heart did not see! The more
unlucky is surely that whose eye and heart do not
belittle Your royalty and power that he saw and
did not see beside Your greatness and glory. Lord,
You are the Only God Whom I glorify. I have
certainly done wrong to myself.
This world is only termination, suffering, raids,
and lessons. As a form of its termination is that
you see that the bows of time are strung, its
arrows are put to use, its spears are not missing
the target, and its wounds are incurable. It hits
the healthy with ailment and hits the alive with
death. As a form of the suffering of this world is
that man gathers while he will not have what he
gathers and builds but he will not reside in what
he builds. Then he leaves to God without being
able to carry the wealth or use his building. As a
form of the raids of this world is that you
imminently see the lucky change into unlucky and
the unlucky change into lucky. Between the two,
there is nothing more than the luxury that
vanished and the misery that befell. As a form of
the lessons of this world is that a man becomes
very near to achieve his expectation but suddenly
death captures him. Thus, neither the expectation
is achievable nor the hopeful is left free. Glory be
to God! Its pleasure is so cheating, its satiation is
so thirsting, and its shade is so unattainable, as if
whatever is in it did not exist, and whatever will
occur in it had already occurred. However, the life
to come is the abode of the eternal residence and
settlement where there is Paradise and Hell. Due
to patience, the disciples of God will obtain their
rewards and will achieve their hopes through their
good deeds.
The most favorable way to God is two doses: the
does of ire that is refuted by clemency and the
dose of grief that is refuted by patience. The most
favorable way to God is two drops: a drop of tear
in midnight and a drop of blood (that is offered) for
God’s sake. The most favorable way to God is two
steps: a step of the Muslim towards strengthening
the rows of the fighters for God’s sake and a step
to regard the relatives. This step is preferred to the
first.
A true friend is that who regards in misfortunes,
absence, and after death.
The hearts of the ignorant are stirred up by greed,
captured by hopes, and locked up by trickeries.
I will pardon him who enjoys a good character, but
I will not pardon those who lose their mind or
religion. This is because the loss of religion means
the loss of security. Life with fear is worthless.
Likewise, loss of mind means loss of life. Hence,
the losers of life are compared only to the dead.
He who puts himself in situations of accusation
should not blame those who doubt him. He who
conceals his secrets will have his decisions in the
hand.
God will punish the Arabs for their extremism, the
lords for their arrogance, the rulers for their
inequity, the scholars for their envy, the
tradesmen for their fraud, and the villagers for
their ignorance.
O people, fear God. The steadfastness in God-
fearing is surely more acceptable than God’s
punishment.
The ascesis in this world is to neglect expectation,
thank (God) for every grace, and refrain from
whatever God has forbidden.
When things were combined, indolence and
incapacity combined and produced poverty.
Days are surely three. One passed and you do not
hope for it, the second is present and you will
unavoidably meet it, and the third is the day to
come and you cannot trust it. Yesterday was
admonition, today is a good opportunity, and
tomorrow is unknown who will live for it.
Yesterday was an accepted witness, today is
faithful keeper, and tomorrow will leave you as
soon as you catch it. Its absence will be long. It
will come to you and you will not go to it.
O people, survival will certainly come after
termination. It is just we have inherited those who
preceded us and we will be inherited by the
coming ones. By means of that which you will
surely leave, reform that which you will surely
come to encounter. Take the courses of good and
do not feel lonely because of the fewness of the
people who take such courses. Remember God’s
good companionship in such courses. The loans
should be given today so that the prizes will be
gained tomorrow. We are only the branches of
those origins that departed. How can the branches
continue after their origins?
O people, if you prefer this world to the life to
come you will take quick steps towards responding
to the lowermost vanities, and the mounts of your
hopes will take you to the endless point to water
you from these springs which cause you sorrow
and make you suffer the same pains of the past
nations and the bygone ages who underwent the
changes of manners and the punishments.
Prayer is the offertory of the pious. Hajj is the
jihad of the weak. Everything has its tax, and the
tax of bodies is fasting. The best deed of a man is
the expectation of the Relief. The instructors who
do not apply their instructions to themselves are
like those who try to shoot without having a
string. He who is certain of the reward will give
generously. Seek earnings through almsgiving.
Protect your wealth by defraying the zakat. The
moderate will never suffer neediness. Moderation
is the half of livelihood. Amicability is the half of
intelligence. Care is the half of senility. Fewness of
dependants is one of the two facilities. To depress
the parents is impiety to them. As for those who
beat the hand on the thigh in misfortunes, their
rewards will be cancelled. Favors are worthless
unless they are done to the highborn or the
religious. God endows with patience inasmuch as
the (measure of) misfortune. God will endow the
moderate with earnings and will deprive the
squanderer of them. Keeping of the trusts brings
about earnings and treachery brings about
poverty. If God wants the good of an ant, He will
not create a wing for it.
The pleasures of this world are trash and its
heritage is only a jumble. Subsistence in this
world is better than amassment. To neglect it is
safer than to feel secure of it. Poverty is the
sentence of those who seek excessive pleasures
from it. Rest is the result of those who desert it. It
will cause blindness to anyone who is admired by
its beauty, and will fill in the heart of anyone who
feels fond of it with griefs that dance on the core of
his heart like the dancing of butter on the edges of
a water skin. He will suffer a grief that saddens
him and another that engages him until he loses
forbearance and the aortas of his heart are
incised. Then he will be laid on the ground and it
is surely easy for God to catch his soul and for the
pious to find him a place of burial. The believer
should look at this world with the eye of learning
lessons, have from its food like the obliged, and
lend it the ear of hatred.
Show clemency, for it is the intimate friend and
the supporter of the believer. Likewise, knowledge
is his guide, lenience is his brother, intelligence is
his comrade, and patience is the commander of
his troops.
141.As he noticed a man who exceeded the
limits of asceticism, Imam Ali (peace be
upon him) said to him:
O you, have not heard God’s saying: “And
proclaim the bounties of your Lord?”1 By God I
swear, to thank God’s favors by means of deeds is
certainly better than thanking them by means of
words.
142.Imam Ali said to his son Al-Hasan (peace
be upon them):
1
The Holy Quran, Sura of Ad-Dhuha (93) Verse (11)
I command you to fear God, offer the prayers in
their proper time, and defray the zakat in their
proper forms. I also command you to pardon the
wrong, control your anger, regard your relatives,
possess yourself before the ignorant, learn the
religious affairs, verify (matters), lean to the
Quran, opt for good neighborhood, bid good, forbid
evil, and avoid all the evildoings and the acts of
disobedience to God.
This world rests upon four supports: a scholar
who applies his knowledge (to himself), a rich man
who does favors generously, an ignorant who is
not too arrogant to learn, and a poor man who
does not vend his life to come with others’ worldly
pleasures. Woe are the scholars who suspend
acting upon their knowledge, the rich men who
withhold giving, the ignorant who feel arrogant
against learning, and the poor men who vend their
lives to come with others’ worldly pleasures.
It will be quite worthy for those who are able to
prevent themselves from enjoying the following
four characters to be saved from suffering any
detestable matter. These four characters are
rashness, disputation, self-conceit, and indolence.
O servants of God, you should know that God-
fearing is a well-fortified garrison while wickedness
is an unprotected garrison that is too short to
defend its people or save anyone who seeks its
succor. Through God-fearing, the stings of sins are
healed, through steadfastness in the obedience to
God, His rewards are attained, and through
conviction, the furthest target is hit. O servants of
God, as He attracted the attentions of His disciples
to the ways of salvation, God has not banned them
from attaining such ways. Likewise, He has not
made them despair of His mercy for their
commitment of acts of disobedience to Him if they
show repentance to Him.
Silence is wisdom, abstinence from speaking is
safety, and concealment is a part of happiness.
All matters are submissive to the predestined until
defect occurs to the management.
A man’s personality is imperfect before he learns
the religious questions, manages the affairs of his
livelihood moderately, tolerates the misfortunes
that befall him, and finds sweet the bitterness of
his friends.
149.As he was asked about personality,
Imam Ali (peace be upon him) said:
Personality is to avoid doing a matter secretly if
you feel embarrassed to do it openly.
Seeking God’s forgiveness along with the
insistence on committing the sin –from which you
seek forgiveness- are additional sins.
Settle the acknowledgement of what you worship
in yourselves so that the movements of your
organs will benefit you in the worship of what you
acknowledge.
For him who dedicates his religion to the
obtainment of his worldly pleasures, his reward
will be only that which he has benefited through
his religion.
Faith is accepted saying, applied action, and
acknowledgement in the minds.
Faith stands on four supports: they are
dependence upon God, entrustment with God,
submission to the decision of God, and
satisfaction with the acts of God.
Disbelief stands on four supports: they are the
desire for the worldly pleasures, fear from missing
any worldly pleasure, anger, and passion.
As for those who abstain from receiving the
worldly pleasures, show steadfastness against the
worldly humiliation, and do not compete with
others on the worldly reputation, God will guide
them without the mediation of anybody, instruct
them directly, fix wisdom in their hearts, and
make them speak of wisdom.
There are the servants of God who acted with their
Lord purely secretly; therefore, He thanked their
efforts purely appreciatively. On the Day of
Resurrection, the records of those groups will pass
empty. Then they stand before God, He will fill in
them with what they acted with Him purely
secretly.1
Master your manners by the high traits, drive
them into the nobilities of character, familiarize
them with clemency, be steadfast against
preferring others to your selves in the things that
you most like, do not doubt people while you deal
with them, raise your personalities by means of
negligence of the mean affairs, keep the weak
barely alive by the means of your positions and
your support if you are unable to supply them
with what they hope from you, do not investigate
the hidden lest many people will investigate what
is hidden from your affairs, keep yourselves away
from lying for it is the meanest manner. It is also a
sort of evil and a form of meanness. Elevate
yourselves against analyzing matters that do not
concern you.
Term of death is certainly a sufficient protector.
For every human being, God has assigned some
angels to keep him so that he will not fall in a well,
a wall will not fall on him, or a beast will not raven
him. When his term of death falls, the keeping
angels will leave him.
1
The following is the continuation of this saying as
recorded in Irshadul Quloub:
Al-Mufaddhal bin Salih said: I said to Abu Abdillah as-
Sadiq (peace be upon him), “O Master, how is that?” He
answered, “God will raise them by means of preventing
the Keeping Angels from having knowledge of that which
is between such servants and their Lord.”
MAXIMS OF
IMAM AL-
HASAN
The following sayings, maxims, and words
of wisdom are related to the pious grandson
of the Prophet (peace be upon him and his
family) Abu Mohammed Al-Hasan bin Ali
(peace be upon them).
The following are his answers about
questions that were put by his father Amirul
Muminin –or others- regarding various
subjects.
In the Name of Allah, the Beneficent
the Merciful
- What is asceticism?
- Asceticism is the desire for God-fearing and the
abstinence from the worldly pleasures.
- What is clemency?
- Clemency is the suppression of one’s anger and
self-possession.
- What is appositeness?
- Appositeness is to shove evil by means of
goodness.
- What is honor?
- Honor is to regard the clan and assume a part of
their misdeeds.
- What is relief?
- Relief is to protect the refugee, to be firm in
misfortunes, and to be courageous in crises.
- What is glory?
- Glory is to give in loss and forgive the sin.
- What is chivalry?
- Chivalry is to keep the religion, promote the
personality, be lenient, sustain in doing favors, fulfill
the rights, and behave amicably with people.
- What is generosity?
- Generosity is to begin with providing the gift
before it is asked from you and serve food in times of
famine.
- What is vice?
- Vice is to take care in worthless things and refrain
from giving the few.
-What is meanness?
- Meanness is the fewness of giving and the speech
of obscene language.
- What is indulgence?
- Indulgence is to give in sorrow and in joy.
- What is avarice?
- Avarice is to consider what you have in hand as
an honor and what you have spent as waste.
- What is fraternity?
- Fraternity is to keep fraternity in misfortune and
luxury.
- What is cowardice?
- Cowardice is to dare the friend and fear the
enemy.
- What is opulence?
- Opulence is to satisfy with the fated regardless of
its quantity.
- What is poverty?
- Poverty is to be greedy to everything.
- What is liberality?
- Liberality is to do the best.
- What is generosity?
- Generosity is to preserve in good and bad
situations.
- What is intrepidity?
- Intrepidity is to challenge the opponents.
- What is might?
- Might is the intensity of power and the contest
against the strong men.
- What is humility?
- Humility is to feel fearful in situations of
frankness.
- What is clumsiness?
- Clumsiness is to confront the ruler and that who
is more powerful than you.
- What is sublimity?
- Sublimity is to do the good and avoid the evil.
- What is determination?
- Determination is to be long-suffering, behave
leniently with the rulers, and be cautious against all
people.
- What is honor?
- Honor is to accede to the friends and regard the
neighbors.
- What is deprivation?
- Deprivation is to shun the opportunity when you
are able to seize it.
- What is foolishness?
- Foolishness is to pursue the mean and associate
the seducers.
- What is faltering?
- Faltering is to play with your beard and to hem
excessively before you speak.
- What is courage?
- Courage is to challenge the opponents and to be
steadfast during fighting.
- What is overacting?
- Overacting is to intrude in unconcerned matters.
- What is stupidity?
- Stupidity is to behave foolishly with the wealth
and to disregard the honor.
- What is lowliness?
- Lowliness is to will to have everything for oneself
and to dissociate with the companion.
Words of Wisdom of Imam al-
Hasan
Imam Al-Hasan (peace be upon him) said:

O people, he who advises for God’s sake and
betakes His sayings as guidance will surely be led to
the most upright way and God will grant him success
to the right guidance and will direct him to the best.
The disciple of God is certainly secured and preserved
while His enemy is surely fearful and disappointed.
Be cautious of God by very much mention of Him,
fear Him by means of God-fearing, and approach to
Him through obedience to Him, for He is surely near
and replying.
God the Blessed the Elevated says:
If any of My servants ask you about Me, tell them
that the Lord says, "I am near; I accept the prayers
of those who pray." Let My servants answer My call
and believe in Me so that perhaps they may know
the right direction.1
Answer God and believe in Him because it is
improper for anyone who acknowledges God’s
greatness to behave arrogantly. The sublimity of
those who acknowledge God’s greatness is certainly
their modesty, the dignity of those who acknowledge
God’s majesty is their submission to Him, and the
safety of those who acknowledge God’s power is to
acquiesce to Him and to avoid denying after
acknowledgement and deviating after guidance.
1
You should know convectively that you will not
recognize God-fearing before you realize the character
of guidance, you will not hold on the bond of the
Book before you know those who deserted it, and you
will not recite the Book so properly before you know
those who distorted it. After you know all these, you
will know heresies and overacting, will see forgery
against God and distortion, and will know how the
declining ones fell. Let not the ignorant engage you in
their ignorance. Seek these from their proper people,
for they are surely the light by which enlightenment
is sought and the leaders whose examples should be
followed. By them, knowledge survives and ignorance
fades away. Their clemency refers to their ignorance,
their utterance of wisdom refers to their silence, and
their appearance refers to their hidden. They neither
oppose the right nor do they disagree about it.
Different traditions existed before them and God’s
decision passed before them. This is surely a
reminder for those who mention. When you hear it,
you should understand it heedfully, not just for
relation. The relaters are certainly numerous while
the heedful are few. God is the One Whose help is
sought.
Imam Al-Hasan’s Answers of Some
Questions1
Muawiya sent a disguised man to Al-Kufa

to ask Amirul Muminin (peace be upon him)
for the answers of certain questions that the
King of the Romans addressed at him. The
Imam could recognize the man who
confessed of his reality as soon as he was
interrogated.
Amirul Muminin (peace be upon him) said,
“God may curse son of that who ate the
livers2. He, as well as his followers, is
extremely deviant. God curse him. He
manumitted a bondmaid. It was preferable
for him to marry her. May God be the judge
between this nation and me. They
disregarded my kinship, discounted my
great rank, and wasted my characters.” He
then summoned Al-Hasan, Al-Hussein, and
Mohammed –bin Al-Hanafiya-. As they were
1
We selected only a number of the statements of this
narration.
2
Muawiya’s mother –Hind- ate the liver of Hamza; the
Prophet’s uncle, when he was killed in the battle of
Uhud, as a means of expressing her limitless hatred to
the Prophet and his relatives after they had killed her
father, brother, and uncle in the battle of Badr.
before him, the Imam said, “O Syrian
brother, these two are the Prophet’s sons
and this one is mine. You may ask anyone of
them.”
The man referred to Imam Al-Hasan (peace
be upon him), then put his questions:
“What is the distance between the right
and the wrong? What is the distance
between the heavens and the earth? What is
the distance between the east and the west?
What is that colorless spot seen in the
moon? What is the rainbow? What is this
galaxy? What was the first thing that
sprinkled on the earth? What was the first
thing that shook on the earth? What is the
spring at which all the spirits of the believers
and the disbelievers lodge? What is the
hermaphrodite? What are the ten things one
of which is stronger than the other?”
Imam Al-Hasan (peace be upon him)
answered:
O Syrian brother, what is between the right and the
wrong is only the distance of four fingers. The right is
only what is seen with the eye, whereas you may hear
very much wrong with the ears. What lies between
the heavens and the earth are the supplication of the
wronged and the extension of the sight.
He whoever says anything else is lying. What lies
between the east and the west is a day with steady
movement of the sun. You wait for sunrise and then
wait for sunset. He whoever says anything else is
lying.
This galaxy is the rips of the heavens and the place
from which the torrential water ascended to Noah the
prophet (peace be upon him). Regarding the rainbow,
you should not name it ‘Qawsu Quzah –the bow of
Quzah-’ because ‘Quzah’ is the name of a devil. You
should name it ‘Qawsullah –the bow of God-’. It is
security against drowning.
Regarding the colorful spots of the moon, the
moonlight was as shiny as sunlight, but God erased
it. This is His saying:
We have made the sign of the night to pass away
and We have made the sign of the day manifest.1
The first thing that sprinkled on the earth was a
valley of gloom. The first thing that shook on the
earth was the date-palm tree. The spring at which the
spirits of the believers lodge is a spring named Salma.
The spring at which the spirits of the disbelievers
lodge is called Barahout. The hermaphrodite is the
human being that is unknown whether he is male or
female. He should be waited until attaining maturity.
If bosoms appear to him, he is then woman. If a
beard appears to him, he is then man. If this is
unsuccessful, he should be examined by urinating on
a wall. If his urination hits the wall, he is man then.
If it shrinks like a camel’s urination, he is woman
then. The ten things one of which is stronger than the
other are as follows. The strongest creation of God
was the stone. Iron is stronger than the stone. Fire is
stronger than iron. Water is stronger than fire.
Clouds are stronger than water. Wind is stronger
1
than clouds. The angels are stronger than wind. The
angel of death is stronger than the other angels.
Death is stronger than the angel of death. God’s act is
stronger than death.
The Syrian man said: “I declare that you
are surely the son of the Prophet (peace be
upon him and his family) and I declare that
Ali is surely Mohammed’s successor.” He
then wrote down the answers and took them
to Muawiya who sent them to the king of the
Romans. As the latter received them, he
said, “I am sure this is not Muawiya’s. These
are surely the answers of the house of
prophethood.
Imam Al-Hasan’s Wording about
the Source of Power
Al-Hasan bin Abul-Hasan Al-Basri wrote the

following missive to Abu Mohammed Al-
Hasan bin Ali (peace be upon him):
So then, you, the Hashemites, are the
progressing ships in the high waves, the
celebrated illuminative signs, and the ark of
Noah (peace be upon him) on which the
believers embark and by which the Muslims
are saved. I write to you, son of the Prophet,
about out argument about fate and our
perplexity about the source of power. I wish
you would tell us of the opinion of your
fathers and yours. It is surely that your
knowledge is a part of God’s, and you are
the witnesses on people and God is the
witness on you. You are the offspring of one
another, and God is All-hearing and All-
seeing.
answered:
In the Name of Allah, the Beneficent, the Merciful.
I have received your missive. Only because you
referred to the perplexity of you and those who
passed, I will explain the question to you. He who
does not believe in the fact that God has full
acquaintance with the good and the evil of the fate is
disbeliever. He who refers the doing of the acts of
disobedience to Him is sinful. God has not been
obeyed by force and has not been defied due to His
being overcome. He has not respited the servants
uselessly. He is surely the possessor of what He has
given to them in possession and controls what He has
empowered. His commandments are optional and His
warnings are means of caution. If the servants cling
to the obedience to God, they will not find any barrier
in their way and if they disobey, God may do them
favor by precluding them from doing such acts of
disobedience. If he does not do, then it is not He who
encourages them committing so by force or
compulsorily. On the contrary, He does them the
favor of informing, advising, warning, ordering, and
telling them not to do so. He does not frame them to
obey Him like the angels and does not oblige them to
commit acts of disobedience to Him. Final authority
belongs only to God. Had He wanted, He would have
given you all guidance. Peace be upon those who
follow the right guidance.
Imam Al-Hasan’s Admonition
You should know that God has not created you

vainly and will not let you pass to nothing. He limited
your terms of death and arranged your livings so that
every intelligent will realize his actual position and
realize that whatever God has disposed for him will
unavoidably befall him and whatever is taken away
from him will never hit him. God has saved you from
running after the sustenance of this world, given you
all the time for worshipping Him, urged you thanking
Him, ordained you to mention Him, advised you to
fear Him, and made fear of Him the utmost purpose
of His satisfaction. Certainly, God-fearing is the door
to all repentance, the head of all wisdom, and the
honor of all actions. God–fearing is the means by
which triumph is achieved. God says:
The pious ones will be triumphant.1
God will save the pious ones because of their
virtuous deeds. No hardship will touch them nor will
they be grieved.2
O servants of God, fear God and know that he
whoever fears God will have an exit from seditious
matters and God will direct him in his affairs, prepare
for his guidance, support him with argument, whiten
his face, and achieve all his hopes with those whom
receive God’s grace, such as the prophets, the
1
The Holy Quran Sura of An-Naba (78) Verse 31
2
The Holy Quran, Sura of Az-Zumar (39) Verse 61
veracious, the martyrs, and the virtuous. They are
the best friends one can have.
Imam Al-Hasan’s Sermon1
All praise and thanks belong to God.

Peace be upon Mohammed the Prophet and his
family.
This is I for those who know me. For those who do
not know me, I say that I am Al-Hasan, the son of the
messenger of God (peace be upon him and his
family). I am the son of the proclaimer of the good
tidings and the warner. I am the son of the chosen for
the Divine Message. I am the son of that whom the
angels have blessed. I am the son of that by whom
the umma have been honored. I am the son of that to
whom Gabriel the angel was the emissary of God. I
am the son of that whom was sent as mercy for the
peoples. All peace and blessings be upon him and his
family.
As Muawiya could not control his malice
and envy, he said to the Imam (peace be
upon him), “O Hasan, describe ripe dates for
us.”
Imam Al-Hasan (peace be upon him) said:
Yes, Muawiya, I will do.
Ripe dates are pollinated by the wind, puffed by the
sun, colored by the moon, ripened by hot weather,
and cooled by night.
1
Imam Al-Hasan (peace be upon him) delivered this
sermon after signing the peace treaty with Muawiya
when the latter said, “Refer to our merits.”
Imam Al-Hasan (peace be upon him) then
was back to continue his sermon:
I am the son of that whose supplication is
answered. I am the son of that who was as close to
his Lord as the distance of two bows, or even less. I
am the son of the obeyed interceder. I am the son of
Mecca and Mina. I am the son of that to whom the
people of Koreish submitted unwillingly. I am the son
of that whose follower will be happy and whose
disappointer will be unhappy. I am the son of that to
whom the earth has been made a place of prostration
and pure. I am the son of that to whom the news of
the heavens came successively. I am the son of those
from whom God has removed filth and purified them
thoroughly.
Muawiya said: “O Hasan, I think you are
willing for the position of caliphate!”
answered:
Woe is you, Muawiya. The true caliph is that who
pursues the practices of the Messenger of God (peace
be upon him and his family) and acts upon the
obedience to God. I swear by my life, we are surely
the signs of guidance and the light marks of God-
fearing. You, Muawiya, are one of those who
extinguished the (prophetic) traditions, livened up
heresies, betook God’s servants as slaves and God’s
wealth as means of play. Hence, He caused your
affairs to be obscure and you will live for a short time
and burden the consequences of your evildoings. O
Muawiya, God has created two cities — one in the
east and the other in the west. He named them
Jabulqa and Jabulsa. Except my grandfather the
Prophet (peace be upon him and his family), God has
never sent anyone to these cities.
Muawiya then asked, “O Abu Mohammed,
tell us about the Qadr Night.”
The Imam (peace be upon him) said:
Yes, you should ask such questions.
God created seven heavens, created the jinn from
seven (things), and created the human beings from
seven. Thus, you should seek the Qadr Night from
the twenty-third (night of Ramadan) up to the twenty-
seventh.
The Imam (peace be upon him) then left.
Short Maxims of Imam Al-hasan
1. Imam Al-Hasan (peace be upon him) said:
The people who consult for their affairs will surely

be guided to the right.
Meanness is to avoid thanking the grace.
3. Imam Al-Hasan (peace be upon him) said
to one of his sons:
O son, do not befriend anyone before you know his
means and sources. When you try him and please
to associate with him, you should then befriend
him on bases of pardoning his faults and
consoling him in misfortunes.
Do not fight the demand like the fighting of the

triumphant and do not depend upon the destiny
like the surrendering. To seek the graces is a
prophetic tradition and to seek moderately is a
form of chastity. However, neither chastity will
stop the earnings nor will acquisitiveness bring
any surplus. The earnings are already divided and
acquisitiveness leads to sins.
The true close is that whom is drawn near by

cordiality despite the far kinship, and the true
remote is that whom is taken away by cordiality
despite the near kinship. Nothing is closer to the
body than the hand. Hands may be amputated
and cut due to betrayal.
He who depends upon God’s good option for him

will not wish to be in a situation other than that
which God opts for him.
Dishonor is less bearable than the fire (of Hell).

The good that lacks evil is to thank the grace and

to tolerate the misfortune.
9. Imam Al-Hasan (peace be upon him) said
to a man who had just been cured from a
disease:
God has mentioned you; therefore, you should
mention Him, and has pardoned you; therefore,
you should thank Him.
10.Imam Al-Hasan (peace be upon him) said
when he concluded the peace treaty with
Muawiya:
By God, it was not doubt or sorrow that made us
stop confronting people of Syria. We could fight
the Syrian people with safety and steadfastness.
Today, enmity, unfortunately, seized the safety
and intolerance seized the steadfastness. When
you fought in (the battle of) Siffine, your religion
was preceded to your worldly life. Today, your
worldly life is preceded to your religion.
11.Imam Al-Hasan (peace be upon him) said:
I do not know anyone who is not foolish in his

relation to His Lord.
12.As someone accused him of enjoying
haughtiness, Imam Al-Hasan (peace be
upon him) said:
No, I enjoy honor. God says:
Honor belongs to God, His Messenger and the
believers.1
13.Describing the features of one of his
virtuous friends,2 Imam Al-Hasan (peace
be upon him) said:
He was the greatest of people in my eye. The head
of his characters that made him great in my eye
was the insignificancy of this world in his eyes. He
was beyond the power of ignorance. He extended
1
The Holy Quran, Sura of Al-Munafiqun (63) Verse 8
2
The annotators of this saying differed in identifying the
one to whom the Imam (peace be upon him) referred in
this saying. Some said that it was his father, Imam Ali
(peace be upon him), but he could not mention his name
openly for definite reasons regarding to the good of the
Muslims at that time. Others claimed that the Imam
(peace be upon him) referred to Abu Therr Al-Ghifari or
Othman bin Madh’oun. Others explained that the Imam
(peace be upon him) did not refer to any individual
specifically, but he intended to mention the characters of
the idle personality, since the Arabs used to present
such a style whenever they intend to refer to definite
characters.
his hand to no one except the trustful and only for
a profit. He was not complaining, showing
dissatisfaction, or repining. He spent most of his
time with silence; but when he spoke, he was
excelling the speakers. He was weak and feeble,
but in situations of seriousness, he was as same
as an attacking lion. When he was sitting with the
scholars, he was abiding by listening more than
speaking. He was not overcome in silence even if
he was overcome in speaking. He was not saying
what he would not do and was doing what he did
not say. When he ignored which of the two
matters, which he encountered, was the nearer to
his Lord, he used to notice the one that was
nearer to his passion so that he would take in the
other. He avoided blaming anyone for a matter the
like of which might be excused.
He who frequents to the mosque will gain one of

eight things — a decisive (Quranic) Verse, a useful
friend, an original information, an expected mercy,
a word that guides to the right, a word that saves
from perdition, or a desertion of sins whether
shyly or fearfully.
15.People of Koreish visited Imam Al-Hasan
(peace be upon him) for the birth of a
male baby. They said (their usual
expression of congratulation in such an
occasion): “Enjoy the existence of this
knight.” He answered, “What is this
saying? Who knows, he may be walking.”
“O son of God’s Messenger,” said Jabir,
“What should we say then?”
The Imam (peace be upon him) answered:
To congratulate for a male newborn, you should

say: May you thank the Endower, blessed be this
gift, and God may cause him to attain maturity
and bestow upon you with his earnings.
16.As he was asked about chivalry, Imam Al-
Hasan (peace be upon him) answered:
Chivalry is to cling to the religion, recondition the
wealth, and fulfill the duties completely.
The most discerning sight is that which is most

piercing in the good. The most perceptive hearing
is that which retains the reminding and makes
benefits. The soundest heart is that which is pure
from suspicions.
18.As a man asked him for advice, Imam Al-
Hasan (peace be upon him) said:
Avoid praising me because I know myself better
than you do. Avoid belying me because the
opinions of those whom are belied are valueless.
Avoid backbiting anyone before me.
As the man asked the Imam’s permission
to leave, the Imam (peace be upon him)
permitted him.
He who seeks worship should clean himself for it.

Decline the recommendable rites if they injure the
obligatory ones. Conviction is refuge for safety. He
who considers the long journey will surely prepare
for it. The intelligent should not cheat those who
seek advice. Between the admonition and you lies
the screen of haughtiness. Knowledge invalidates
the excuses of the learners. Every anticipated (one)
asks for respite and every respited busies himself
with negligence.
O servants of God, fear God, seek (from Him)

seriously and escape (His punishment). Enter
upon acting before the befalling of the punishment
and the coming of the destroyer of the pleasures.
The comfort of this world is not ceaseless, its
misfortunes cannot be trusted, and its troubles
cannot be avoided. It is surely an unsteady
delusion and a slanting pillar. O servants of God,
you should therefore take a warning from the
examples, learn lessons from the transmitted
events, refrain from committing sins for the sake
of Paradise, and benefit by the admonitions. God
is a sufficient protector and supporter, the Book
(of God) is sufficient arguer and adversary,
Paradise is a sufficient reward, and Hell is a
sufficient penalty and evil result.
When you meet your friends, you should kiss

them on the place of light in the forehead.
22.As he passed by some people who were playing
and laughing on the Eid ul-Fitr1, Imam Al-Hasan
(peace be upon him) stopped at them and said:
1
See Islamic Terms.
God has made the month of Ramadan the
racetrack of His creation so that they will compete
with each other in acts of obedience to Him to
attain His satisfaction. Some people preceded
others and could win, while others dropped behind
and failed. How strange that who plays and laughs
on the day when the good-doers are rewarded and
the wrongdoers are losing is! By God I take the
oath, if the cover is removed, they will realize that
the good-doers are engaged in their advantages
and the evildoers are engaged in their sins.
The Imam (peace be upon him) then left.
MAXIMS OF
IMAM AL-
HUSSEIN
The following sayings are related to the
pious Imam, the Prophet’s grandson, the
martyr Abu Abdillah Al-Hussein bin Ali
Imam Al-Hussein’s sermon

Regarding enjoining good and
forbidding evil1
O people, take lessons from the matters that God

has cited as warnings for His disciples when he
dispraised the rabbis in His saying:
1
This sermon is also related to Amirul Muminin (peace
be upon him).
Why did the men of God and rabbis not forbid
them from following their sinful words and their
consuming of unlawful gains?1
The unbelievers among the Israelites, because of
their disobedience and transgression, were
condemned by David and Jesus, the son of Mary, for
their disobedience; they were transgressors. They
did not prevent each other from committing sins
nor would they themselves stay away from them.
Evil was what they had done!2
God dishonored them because they did not forbid
the wrongdoers from doing evil and committing sins
while they were among them, for they had desired for
gaining more gifts from the wrongdoers and they had
feared them. God says:
Do not be afraid of people but have fear of Me.3
The believers, both male and female, are each
other's guardians. They try to make others do good
and prevent them from committing sins.4
God has begun with enjoining good and forbidding
evil because He has known that if these two matters
are carried out thoroughly, all the other obligatory
duties, including the easy and the difficult, will be
carried out thoroughly. This is because enjoining
good and forbidding evil is advocacy to Islam,
restoration of the grievances, opposition of the
wrongdoer, (just) allotment of the booty and the
spoils, and taking the alms to put them in their
1
2
The Holy Quran, Sura of Al-Ma’ida (5) Verses (78-9)
3
4
proper places.
You are the company that are famous for knowledge,
mentioned in goodness, renowned with advice, and
respected by people through God. The masters stand
in awe of you, the weak honor you, and those whom
you have not done favors and who do not need you
prefer you to others. You intercede for settling
people’s needs when they are deprived. You walk in
the ways with gravity of kings and dignity of
celebrities. You have attained all these just because
you are expected to fulfill the rights of God; yet, you
omitted most of His rights when you disregarded the
rights of the Imams, threw away the rights of the
weak, and sought only your claimed rights. You have
not spent any wealth, risked your souls for their
Creator, or opposed your clan for sake of God. You
are looking forward to gaining Paradise, the
neighborhood of God’s apostles, and the salvation
from His punishment. I anticipate you, who hope
God, will suffer a form of God’s retribution because
you, through the favors of God, have attained such a
rank by which you are preferred to other. You are
respected among people by means of God. However,
you notice that the traditions of God are omitted, but
you do not move for it, while you may move when any
of your fathers’ traditions is violated. The traditions of
the Prophet (peace be upon him and his family) are
broken. The blind, the deaf, and the chronically ill are
left without help in the cities. You neither behave
mercifully nor do you use your positions. You do not
aid those who assume such deeds and you achieve
your safety from the wrongdoers (or the unjust rulers)
by means of flattery and cajolery. God has warned
you against all these conducts but you are negligent
while you will be responsible more than the others
because you enjoy the positions of scholars. Had you
only felt of so! Moreover, the courses of affairs and
rulings are under the control of the scholars who are
the keepers of the legal and the illegal affairs of God.
This standing is surely seized from you just because
you have gone in different direction away from the
right and disagreed about the Sunna after the clear
exposition of the evidences. If you tolerated the harm
and bore the burdens for God’s sake, all the affairs of
God would arrive at your hands, emanate from you,
and devolve upon you. But you have made the unjust
rulers occupy your positions and handed over the
affairs of God to them. They are acting suspiciously
and pursuing their passions. Your escape from death
and adherence to this life, which will sooner or later
leave you, gave them a free hand on doing so. Thus,
you forsook the weak ones some of whom were
enslaved compulsorily and others were suffering
under the control of the straits of livelihood. The
unjust rulers therefore are rolling in royalty with their
own opinions and disgracing others by their own
passions as they follow the examples of the evil and
dare the All-omnipotent (God). In every country, they
are assigning an eloquent orator on the pulpits of
God. Lands are vacant for them as their hands are
prevailing everything and people are taken as their
slaves because they lack the power to defend
themselves. They are either a transgressing tyrant or
a domineering, coarse to the weak, and obeyed who
does not acknowledge the Initiator the Recreator.
How strange this is! I should astonish at such affairs
when the lands are prevailed by tyrannical cheaters,
wrongful bribers, or unmerciful governors. God is the
judge in our question of disputation and His
judgment will pass over our controversy.
O Allah, You know that it was not a matter of
conflict for power or request of the worldly wreckage
(that made me say so), but it was just for showing the
signs of Your religion and spreading betterment on
Your lands so that the wronged servants will be
secured and Your ordinances, traditions, and laws
will be acted.
Because you had not supported or treated us fairly,
the wrongdoers overcame you and wrought towards
extinguishing the illumination of your Prophet (peace
be upon him and his family). God is sufficient
protector for us. Upon Him we depend, to Him we
refer, and to Him will be our return.1
1
As a commentary on this sermon, Mr. Ghaffari says that
the sermon seems to be addressed at certain celebrated
individuals who burdened the responsibility of the
Islamic umma. It also seems that the sermon was said in
Mina, not Medina, after Muawiya’s death.
Imam Al-Hussein’s Admonition
I advise you to adhere to God-fearing, warn you

against the difficult days, and show you the signs of
God. The feared (death) is about to come with its
frightful arrival, drastic befalling, and horrible taste.
It will lap your souls and impede you from acting. As
long as you enjoy sound physiques and enough time,
take the initiative in acting because you may suffer
the sudden visit of death that takes you from the
surface of the earth to its inside, from its highest
point to the lowest, from its affability to its loneliness,
from its ease and light to its gloom, and from its
wideness to its narrowness where the intimate friend
cannot be visited, the ill cannot be called on, and the
seeker of help cannot be aided.
God may help you and us stand the horrors of that
day, save you and us from His punishment, and
grant you and us the profuse reward.
O servants of God, if that was your target and the
end of your advance, it would be sufficient for one to
find a work that empties his griefs, engages him from
his world, and increases his fatigue for seeking
escape from it. How it will be then when man is
subject to what he earned and detained for
judgment? There will be no supporter to protect and
no helper to preserve. On that day, the belief of any
soul will be of no avail to it unless some good deeds
have been done with it, or it has been formed before
the coming of such a day. Tell them, “Wait and we,
too, are waiting.”
I command you to fear God because He has
guaranteed for those who fear him to take them from
what they detest to what they like and to provide
them with sustenance in a way that they will not even
notice. Beware of being one of those who concern for
people’s sins and feel safety from the punishment for
their own sins. God, the Blessed the Exalted, will not
be cheated in matters regarding His Paradise and no
one will get what He has in possession except
through obedience to Him, if He wills.
Imam Al-Hussein’s Message to
People of Al-Kufa
when he noticed their disappointment after he
had begun his march to them1
So then, fie and grief be on you, O group. When you

appealed for our help grievously and we hurried for
your help exhaustingly, you unsheathed against us a
sword that had been in our right hands and ignited
against us the fire that we had struck against your
and our enemy. You therefore formed groups
surrounding your allies and became the support of
your enemies although they did not spread justice
among you and you lost any hope in them. In
addition, you noticed no heresy or new opinion that
came out of us. Why did you –woe to you!- not leave
us when swords were sheathed, malice was hidden,
and the decision was not taken. But you hurried to
the sedition like locusts and fell on it like the falling
of butterflies (in fire). Damn and away with the idols
of the umma, irregulars of the parties, deserters of
the Book, expectorants of the Shaitan, distorters of
the meanings, extinguishers of the traditions,
avowers of the bastards, and the mockers who
divided the Quran believing in some parts and
rejecting others. By God I swear, your disloyalty is
expected because it is entwined with your arteries
and it recurred in your origins. You therefore are the
bitterest fruit that causes its caretaker to choke and
gives good taste for its usurper. God curse the
1
In Al-Lahouf, Ibn Tawous affirms that this sermon was
addressed on Ashura – see the Islamic Terms.
disloyal ones who disregard their firm oaths after
they have already appointed God as their Guarantor.
The bastard, son of the bastard, has forced me to
choose one of two things — either the religion or
ignominy. Ignominy is impossible for us. God, His
Apostle, the (faithful) believers, chaste laps, jealous
noses (individuals), and noble souls (personalities)
refuse for us to prefer obedience to the mean to the
death of the honorable. I am advancing to them with
this family despite the alliance of the enemies, their
great numbers, and the betrayal of the supporters.
They will soon ride their horses, war will flare up, and
the necks will be lapped. My father (peace be upon
him) foretold me of so. So, plan against me without
delay. I trust God who is my Lord as well as yours. It
is God who controls the destiny of all living creatures.
It is my Lord who knows the right path.
Imam Al-Hussein’s Answers
of the Questions Put By the King of
the Romans that He Sent to Yazid bin
Muawiya and Him1
The king of the Romans asked about the

galaxy and seven creatures that were not
created in a womb. Imam Al-Hussein (peace
be upon him) laughed. He was asked about
his laughing, and he answered that these
questions are as small as a mote in an
ocean. He (peace be upon him) then
answered2:
The galaxy is the bow of God. The seven things that
were not created in a womb are Adam, Eve, the crow,
the ram of Abraham (peace be upon him), the she-
camel of God, the stick of Moses (peace be upon him),
and the bird that was created by Jesus son of Mary
He then was asked about the sustenance
of the servants. The Imam (peace be upon
him) answered:
1
We choose only a part of this long narration.
2
This narration is also related to Imam Al-Hasan (peace
be upon him). It seems there occurred an error in writing
the name of Al-Hasan and the name of Yazid.
The sustenance of the servants are in the fourth
heaven. God descends and extends them in definite
quantities.
He was then asked about the place where
the believers’ souls gather. The Imam (peace
The believers’ souls gather under the stone of
Jerusalem on Friday nights. This site is the minor
throne of God. This stone is the center of the
extension of the earth and the point at which God will
fold the earth and He established His dominance over
the heavens.
The disbelievers’ souls gather –in this world- in
Hadhramaut beyond Yemen. Then God will send fire
from the east and the west between which there will
be two winds that crowd people to that stone of
Jerusalem and detain them to the right of the stone.
There, Paradise will be brought near for the God-
fearing individuals. Hell will be to the left of the stone
in the depths of the earth where there are the
bastinado and the Sijjin. The creatures will be
separated at that stone. Those who will win Paradise
will enter it from that stone, and those whose share is
Hell will enter it from that stone, too.
Forms of Jihad
As he was asked whether jihad is

obligatory or recommendable, Imam Al-
Hussein (peace be upon him) answered:
Jihad is of four forms — two are obligatory, one is
recommendable but performed only with the
obligatory, and one is independently recommendable.
One of the two obligatory jihads is self-control against
committing acts of disobedience to God. It is surely
the greatest form of jihad. The other obligatory jihad
is fighting the near disbelievers. The jihad that is
recommendable but performed only with the
obligatory is fighting the enemy. It is obligatory upon
everybody. If they neglect fighting the enemies,
punishment will befall them. Meanwhile, fighting the
enemies is recommendable for the Imam who is
permitted to fight the enemies with people. The jihad
that is independently recommendable is every (good)
tradition that a man founds and exerts efforts for
instituting, achieving, and enlivening it. Activities and
efforts that are exercised for achieving such traditions
are the best deeds because they represent the
restoration of the traditions. The Prophet (peace be
upon him and his family) said: He who introduces a
good tradition will be gaining the reward of that
tradition in addition to the rewards of everybody who
follows it up to the Day of Resurrection without any
imperfection in their rewards.
Monotheism
Beware, O people, of those apostates who

anthropomorphize. They copy the sayings of the
disbelieving Christians and Jews. He is Allah. There
is certainly nothing like Him. He is All-hearing and
All-aware. No mortal eyes can see Him, but He can
see all eyes. He is All-kind and All-aware. He devotes
monotheism and omnipotence to Him and finalizes
volition, will, power, and knowledge with whatever
will happen. No one can dispute with Him about any
of His matters. There is no one equal to Him, there is
no opposite that disputes with Him, there is no
opponent that resembles Him, and there is no one
like Him. Affairs cannot affect Him, changes cannot
influence Him, and events cannot befall Him.
Describers cannot depict the essence of His greatness
and hearts cannot recall the edge of His omnipotence
because He is not like anything else. Scholars and
people of thought cannot comprehend Him except by
means of believing in the unseen, because the
descriptions of the creatures are not applicable to
Him. He is the One the Absolute. He is the contrary of
anything that is ideated in the illusions. He is not
lord if He is a matter of discussion. He is also not
worshipped if He exists in the air or any other place.
He exists in things, but not encompassed by them.
He is far away from things, but not absent from them.
He is not powerful if He is compared to an opponent
or equaled by an adversary. His sempiternity was not
from time and His existence is not in the places. He
concealed from the minds as well as sights. His
concealment from the inhabitants of the heavens is
identical concealment from the inhabitants of the
earth. His nearness is His honoring and His
remoteness is His offending. He has no place in ‘in’ –
adverb of place-, has no time in ‘when’ –adverb of
time-, and has no submission to ‘if’ –hesitation-. His
elevation does not need ascent and His coming does
not need motion. He originates the nonexistent and
eliminates the existent. Except for Him, no one can
have two attributes in the same time. The intellect
can only believe in His existence. The existence of
believing is not the existence of attributes. The
attributes are described through Him, but He is
described by these attributes. Knowledge is known
through Him, but He is not known by knowledge.
That is Allah to Whom there is no namesake. All glory
to Him. There is certainly nothing like Him. He is All-
hearing and All-aware.
Short Maxims of Imam Al-Hussein
1. On his way to Karbala1, Imam Al-Hussein

This world has changed, snubbed, and its good
has turned tail. Nothing has remained from it
except a thing that is as scanty as the leftover of a
cup and a mean life that is like a noxious grazing.
Have you not noticed that the right is ignored and
the evil is not forbidden? This is sufficient for
making the believers desire for meeting God
rightfully. I consider death as happiness and life
with the wrongdoers as boredom. People are
certainly the slaves of this world. The religion is
only a slaver on their tongues. They turn it
wherever their livelihood demands. If they are
examined by misfortunes, the religious will be very
little.
2. Imam Al-Hussein (peace be upon him)
said to a man who backbit another before
him:
O you, stop backbiting, for it is the daily meal of
the dogs of Hell.
3. Before Imam Al-Hussein (peace be upon
him), a man said that favors are worthless
1
At-Tabari relates the following to Uqba bin Al-Aizar:
In –a place called- ThiHasm, Al-Hussein said, after he had
praised and thanked God:
So then, the matter that you are noticing has befallen us.
the world has changed…
if they are done to other than its people.
The Imam commented:
No, this is accurate. Favors should be like the
heavy rain that covers the pious and the sinful.
said:
Whenever God seizes the power of somebody, He
will surely free him from acts of obedience to Him,
and whenever He seizes the ability of somebody,
He will surely save him from the burdens.
said:
Some people worshipped God for the purpose of
gaining His gifts. This is the worship of the
merchants. Some worshipped Him for the purpose
of avoiding His punishment. This is the worship of
the slaves. Some worshipped Him as showing
gratitude to Him. This is the worship of the
genuine ones. It is the best worship.
6. A man received Imam Al-Hussein (peace
be upon him) with saying, “How are you?
God may grant you good health.” The
Imam instructed him:
Salaam –greeting- should precede wording. God
may grant you good health. Do not permit
anybody before he says salaam.
said:
When God wills to lead a servant to destruction
gradually, He bestows upon him with graces and
does not favor him show gratitude –for these
graces-.
wrote the following missive to Abdullah
bin Al-Abbas when Abdullah bin Az-Zubair
banished him to Yemen1:
So then, I have been informed that Abdullah bin
Az-Zubbair banished you to Ta’if. God has so
therefore raised your reputation and pardoned a
sin for so. It is only the virtuous ones who suffer
afflictions. If you are rewarded only for what you
like, the reward then will be little. God may grant
you and us steadfastness against afflictions and
gratitude in graces. God may save you and us
from the schadenfreude of any envious enemy.
Peace be upon you.
said to a man who begged him:
Asking for –financial- help is acceptable only in big
loss, extreme poverty, or horrible guarantee.
The man said: Because of one of these I
came.
Hence, the Imam (peace be upon him)
ordered to be given one hundred dinars.
10.Imam Al-Hussein said to His son Ali
(peace be upon them):
1
The ascription of this missive to Imam Al-Hussein
(peace be upon him) seems inaccurate, for Abdullah bin
Al-Abbas was banished after the martyrdom of Imam Al-
Hussein (peace be upon him). It is more likely to say that
this missive was written by Imam Ali bin Al-Hussein As-
Sejjad (peace be upon him), but an error in writing
occurred. In addition, Abdullah bin Al-Abbas was
banished to Ta’if, not Yemen. This seems to be another
error in writing.
O son, beware of wronging him who does not have
a supporter except God the Majestic.
11.As a man asked for the exegesis of God’s
saying, “Proclaim the bounties of your Lord,”1
Imam Al-Hussein (peace be upon him)
said:
God orders him to proclaim the religious graces.
12.A man from Ansar wanted to ask Imam Al-
Hussein (peace be upon him) for –
financial- help, but the Imam said:
O brother of Ansar, protect your face from the
humility of seeking others’ help. You may write
your need in a paper and I will respond to it
pleasantly, God willing.
The man wrote to the Imam (peace be
upon him) that he owed a certain
individual five hundred dinars and that
man insisted on receiving his money
soon. He also asked the Imam to speak to
persuade that man to grant him a respite
until he becomes able to defray the sum.
As Imam Al-Hussein (peace be upon him)
read the paper, he entered his house to
take out a bale containing one thousand
dinars. He handed them to the man and
said: You may defray the debt and use the
other five hundred dinars for settling your
financial problems.
Do not say your need to anybody except three — a
religious, a chivalrous, or a highborn individual.
1
The Holy Quran, Sura of Ad-Dhuha (93) Verse (11)
The religious will try to keep his religion pure, the
chivalrous will be embarrassed by his chivalry,
and the highborn will feel that you have not kept
your face from asking for your need; therefore, he
will protect your face against disappointing you.
13.Imam Al-Hussein (peace be upon him)
said:
There are four kinds of friends: there is the friend
who is for you and for himself, the friend who is
for you, the friend who is against you, and the
friend who is neither for you nor for himself.
As he was asked an explanation, Imam Al-
Hussein (peace be upon him) said:
The friend who is for you and for himself is that
who seeks the continuity of your friendship
through fraternity and does not seek the
interruption of your friendship through fraternity.
This friend is for you and for himself. This is
because the life of both of you will be pleasant as
long as your fraternity is achieved, but when
fraternity encounters contradiction, everything will
be valueless.
The friend who is for you is that who moves from
the state of greed to the state of desire. He does
not feel greedy to the worldly affairs as long as he
desire for fraternity. Such a friend will completely
save you from any defect.
The friend who is against you is that who waylays
you, conceals his reality, forges lies against you
among the clans, and looks at you enviously. The
One curse such a friend.
The friend who is neither for you nor for himself is
that whom God has filled with idiocy and thrown
away. Thus, you see him prefer himself to you and
his eye is focused on your wealth.
said:
Sitting with the intelligent is a sing of
successfulness. Disputation with other than the
disbelievers is a sign of ignorance. A sign of a
scholar is his self-criticism of his sayings and his
acquaintance with the various hypotheses.
said:
The true believer is that who betakes God as his
defender and betakes his wording as his mirror.
He once looks in the qualities of the believers and
once in the qualities of the haughty. He therefore
relieves his character and discovers himself. He is
also sure of his intelligence and capable of
respecting himself.
said:
Beware of things for which you apologize. The true
believer should not make mistakes and should not
apologize. The hypocrite makes mistakes and
apologizes everyday.
said:
There are seventy advantages for the greeting.
Sixty-nine are given to the one who greets first and
one is given to the one who responds to the
greeting.
said:
The true stingy is that who refrains from greeting.
said:
He who tries to achieve something through acting
disobediently to God will miss what he expects
and fall in what he fears.
MAXIMS OF
IMAM AS-
SEJJAD
The following sayings are related to Imam
Ali bin Al-Hussein (peace be upon him),
master of the worshippers.
Imam As-Sejjad’s Advice

to his companions and adherents on
Fridays
O people, fear God and know that you will

inevitably return to Him, when every one will see his
good and bad deeds right before his very eyes, he will
wish for the longest period of time to separate himself
from his bad deeds. God warns you about Himself.
Woe is you, son of Adam. You are negligent but not
neglected. Your death is the hastiest to you. It is
approaching you with sure steps. It is targeting at
you and is about to hit you and you will soon take
your age in full, the angel of death seizes your soul,
and you will be alone in your grave. There, your soul
will be given back to you and the two angels, namely
Munkar and Nakeer, will break in to your grave to
examine and interrogate you so difficultly.
First of all, they will ask you about the lord that
you were worshipping, the prophet whom was sent to
you, the religion that you were following, the book
that you were reciting (and taking as guide), and the
imam to whom you were adhering loyally. Moreover,
they will ask you how you have finished your age,
and the source of your wealth and the fields in which
you have spent your wealth.
Be cautious, look upon yourself, and prepare
answers for the test, examination, and interrogations.
If you are faithful, knowledgeable of your religion,
loyal to the truthful, and following God’s disciples,
God will prompt you to provide acceptable
confirmation and will make you speak accurately, so
that you will say the correct answer and you will be
foretold of gaining Paradise and God’s consent and
the angels will receive you with comfort and
happiness.
If you are not, your tongue will stammer, your proof
will be rejected, you will be unable to answer, Hell
will be advanced to you, and the angels will receive
you with the anguish of the dwelling of boiling water
and heat of Hell.
Furthermore, you—son of Adam—should realize
that what is to come on the Day of Resurrection will
be greater, more terrible, and more heartbreaking. On
that day, all people will be gathered and others will be
witnessing it. God, therein, will gather the ancient
people and the later generations. On that day, the
trumpet will be sounded and the graves will be
turned over. That is the day of approaching when,
because of hardship and frustration, their hearts will
almost reach up to their throats. On that day,
stumbles will not be raised, ransoms will not be
accepted, apologies will not be excused, and
repentance will not be admitted. Nothing will be there
except the rewarding for the good deeds and the
punishment for the evildoings. Any believer who has
done a good deed that is as slight as an atom’s weight
will find its reward, and any believer who has done an
evildoing that is as slight as an atom’s weight will find
its punishment.
Beware, O people, of sins and acts of disobedience
(to God) against which God has warned and exhorted
in the truthful Book and the articulate rhetoric. Do
not feel secure from the retribution and destruction of
God when the Shaitan urges you enjoying the
transitory passions and pleasures of this world. God
says:
When a satanic thought starts to bother the pious
ones, they understand and see the light.1
Take God-fearing as the slogan of your hearts and
always remember that God promised you of the good
rewarding and warned you against the painful
anguish when you will be returned to Him. He
whoever fears something will certainly beware of it,
and whoever bewares of something will desert it.
Do not be with the inadvertent ones who incline to
the temporary pleasures of this world and who
devised evil plans. God the Exalted says:
1
Can they who have devised evil plans expect to
be safe from the command of God to the earth to
swallow them up, or from a torment which might
strike them from an unexpected direction? Are they
confident that God will not seize them while they
are on a journey? They will not be able to escape
from God. Are they confident that God will not
slowly destroy them?1
I warn you lest you will encounter the same
retribution that God imposed upon the unjust ones
and mentioned in the Book. Do not feel safe from
suffering a part of the anguish with which God
threatened the unjust people in His Book. God has
surely provided other people as means of admonition
to you. The very happy is that who learns lessons
from others. God, in the Book, has also attracted
your attentions to the punishments that He imposed
upon the unjust people who preceded you. He says:
How many unjust towns did We destroy and
replace them with other nations. When they found
Our torment approaching them they started to run
away from the town. We told them, "Do not run
away. Come back to your luxuries and your houses
so that you can be questioned." (When agony befell
them,) They said, "Woe to us! We have been unjust.2
You, people, may claim that these Verses refer to
the polytheists only.
God says:
We shall maintain proper justice on the Day of
Judgment. No soul will be wronged the least. For a
deed even as small as a mustard seed, one will duly
1
The Holy Quran, Sura of An-Nahl (16) Verse (45-7)
2
The Holy Quran, Sura of Al-Anbiyaa (21) Verse (11-4)
be recompensed. We are efficient in maintaining
the account.1
You should know, O servants of God, that the
proper scales and the records will not be maintained
or opened for the polytheists, for they will be taken to
Hell in hoards. The proper scales and the records will
be maintained and opened for the Muslims.
Fear God, O servants, and know that God the
Exalted has not like for any of His disciples to enjoy
this world. Besides, He has not attracted their
attentions to its pleasures, transitory amusements, or
surface enjoyments. As a matter of fact, God has
created this world as a field of testing people so that
He will see which of them is most virtuous in the
deeds.
By God I swear, examples were cited for you and a
variety of evidences are shown to the heedful ones. O
believers, include yourselves with the heedful ones.
All power belongs to God.
Abstain from the transitory pleasures of this world
from which God has ordered you to abstain. He, the
Most Truthful, says:
The example of the worldly life is like the water
sent down from the sky which becomes mixed with
the earth's produce that people and cattle
consume. When the land becomes fertile and
pleasant, people think that they have control over
it. At Our command during the night or day, the
land becomes as barren as if it had no richness the
1
day before. Thus, do We explain the evidence (of
the truth) for the people who reflect.1
Do not be inclined to this world, for God has said to
Mohammed (peace be upon him and his family):
Do not be inclined towards the unjust ones lest
you will be afflicted by Hell. Besides God, no one
can be your protector nor will anyone be able to
help you.2
Do not imitate those who are inclined to this world
as if it is their permanent residential place and
settlement. This world is certainly a short-lived
lodging, a transitory house, and an abode of working.
Supply yourselves with the good deeds before the
scattering of this world’s days and before God gives
the permission to ruin it. As He created and
originated it, God can ruin it, for He is its custodian
and can give it in inheritance to anyone He wishes.
God provide you and us with aid to supply with
God-fearing and asceticism, make you and us with
the abstinent from the transitory pleasures of this
world and the desirous for the reward of the life to
come. We are only for Him, and through Him can we
do. Peace and God’s mercy and blessings be upon
you.
1
The Holy Quran, Sura of Younus (10) Verse (24)
2
The Holy Quran, Sura of Houd (11) Verse (113)
Wording of Admonition, Ascetics,
and Wisdom
God guard you and us against the trickeries of the

oppressors, the tyranny of the envious, and the
violence of the despots.
O believers, do not be misled by the tyrannical
rulers and their fellows who are desiring only for the
pleasures of this world, tending to it, deceived by its
attractions, approaching it as well as its destruction
and smashes which will certainly terminate and be
ruined in the morrow.
Beware of matters against which God has warned
you. Abstain from matters from which God has
ordered you to abstain. Do not copy the inclination of
those who regarded this world as a permanent abode.
All that which is in this world is evidence on its
lowliness. Its ornamentation, changeability of
manners, variableness of conditions, lessons, playing
with people—all these are proofs on its lowliness.
It surely exalts the mean and demeans the noble. It
will drive some people into Hell. This is an efficient
lesson, trial, and warning for the heedful.
The everyday conditions, including the gloomy
seditious affairs, the heresies, the consecutive
authorities of injustice, the misfortunes, the fear from
the rulers, and the incitement of the Shaitan—all
these shake the pure intentions of the hearts and
stop against the existent right guidance and the
recognition of the rightful, except the hearts of those
whom God the Majestic protects. Surely, no one can
realize the changeability and the variableness of the
worldly conditions, as well as the result of its harmful
sedition, except those whom God has protected. They
are those who took the very right path and followed
the straight way. They, then, sought the aid of
abstinence through thorough pondering (over things)
and learning lessons from others. So, they abstained
form receiving the transitory pleasures of this world,
deserted its lusts, desired for the bounty of the life to
come, worked hard for obtaining them, watched for
death, and refused to live the life with the oppressors.
Thus, they looked at this world with eagle eye and
keen sight and understood the seditious events,
heretic deviation, and rulers’ injustice.
By God, You have been shown sufficient proofs,
through the misfortunes that befell the ancient
people, on the necessity of avoiding the misleading
ones as well as people of heresies, tyranny, and
(amiss) commitment of sins on this earth.
Seek God’s help and return to the obedience to Him
and those whose obedience should be preferred to
those whom are currently followed and obeyed.
Be thoroughly careful before you suffer regret and
sorrow when you will be taken to God to stand before
him (for maintaining judgment).
By God I take the oath, any people who direct to the
disobedience to God will surely suffer His agony, and
any people who prefer the worldly pleasures to the life
to come will surely suffer grievous end and ill fate.
The acknowledgement of God and the pursuance of
the acts of obedience to Him are connected to each
other. He whoever acknowledges God will fear Him,
and whoever fears God will be urged acting obediently
to Him.
Scholars and their disciples worked hard for the
sake of God and desired for Him after they had
acknowledged Him.
In this regard, God says:
Only God's knowledgeable servants fear Him.1
Do not receive anything from the pleasures of this
world through committing an act of disobedience to
God. Spend your times with performing acts of
obedience to God, seize the opportunities of this
world, and work for matters due to which you will be
saved from the agony of God. This way will decrease
your sins, make your apologies more excusable, and
increase your opportunities of salvation.
Precede the fulfillment of God’s instructions and
the acts of obedience to Him and to them whose
obedience is incumbent upon you to your other
affairs.
Do not precede the acts of obedience to the
tyrannical rulers and the pleasures of this world to
the fulfillment of God’s instructions and the acts of
obedience to Him and to them whose obedience is
incumbent upon you.
You should know that you, as well as we, are the
servants of God, Who prevails us and will be the Only
Judge tomorrow when He will subjugate you to
interrogation. Prepare the answers for that
interrogation before it falls and before you are
standing ahead of the Lord of the worlds. On that
1
day, no one will speak before obtaining His
permission.
You should also know that God will not believe the
liars, belie the truthful, reject the excusable apology,
or excuse the unjustifiable apology. God’s is the
whole argument against the creatures through His
messengers and their successors.
Fear God and keep on reforming yourselves,
performing acts of obedience to Him and to His
representatives. It happens that one feels sorry for his
past negligence and omission of God’s dues and
rights. Seek God’s forgiveness and repent to Him, for
He accepts the repentance, pardons the evildoings,
and knows well whatever you do.
Beware of associating with the disobedient (to God),
supporting the oppressors, and neighboring the
sinful. Beware of the seditious affairs of such people
and be away from their fields. You should know that
those who oppose the disciples of God, opt for a
religion other than God’s, and prefer their own
opinions to the opinions of God’s disciples (the
Imams) will be suffering flaming fire (in Hell) that will
consume their bodies [from which the souls are
absent] and whose hardheartedness overcame them;
[therefore, they are dead as they do not feel the heat
of Hell].
Learn lessons, people of sights, and thank God for
His guiding you. You should know that you cannot
move away from the control of God’s ability to
anything else. God will watch your actions and you
will be gathered before Him. Benefit by the lessons
and imitate the ethics of the virtuous ones.
The Treatise of Rights*
Know –God have mercy upon you- that God has

rights against you and that these encompass you in
every movement you make, every stillness you
choose, every place in which you reside, every limb
which you employ, and every instrument which you
put to work. Some of these rights are greater and
some less.
The greatest of God’s right against you is the right,
which He the Blessed the Exalted has made
incumbent upon you for Himself and which is the
root of all rights and from which every right branched
forth, then those that He has made incumbent upon
you in yourself, from your crown to your foot, in
keeping with the diversity of your organs. He has
given your eye right against you, your tongue right
against you, your hearing a right against you, your
leg a right against you, your hand a right against you,
your stomach a right against you, and your private
part a right against you. These are the seven organs
through which acts take place.
Then He the Majestic gave your acts rights against
you: He gave your ritual prayer a right against you,
your fasting a right against you, your charity a right
against you, and your offering a right against you.
Then these rights extend out from you to others
who have rights against you. The most incumbent of
them against you are the rights toward your leaders
*
Most of the translations of this ‘Treatise of Rights’ are
William C. Chittick’s.
(Imams), then the rights toward your subjects, then
the rights toward your relatives.
From these rights branch out other rights. The
rights of your leaders are three: the most incumbent
upon you is the right of him who trains you through
authority, then of him who trains you through
knowledge, then of him who trains you through
property. Each trainer is a leader.
The rights of your subjects are three: the most
incumbent upon you is the right of those who are
your subjects through authority, then the right of
those who are your subjects through knowledge—for
the man of ignorance is the subject of the man of
knowledge—then the right of those who are your
subjects through property, such as wives and what is
owned by the right hand (slaves).
The rights of your relatives are many; they are
connected to you in the measure of the connection of
the nearness of the relationship. The most incumbent
upon you is the right of your mother, then the right of
your father, then the right of your child, then the
right of your brother, then the next nearest, then the
next nearest—the most worthy, then the next most
worthy.
Then there is the right of your master who favors
you (by freeing you from slavery), then the right of the
slave whose favors reach you (by the fact that you
free him), then the right of him who does a kindly act
toward you, then the right of the muezzin who calls
you to the ritual prayer, then the right of the imam
who leads the prayer, then the right of your sitting
companion, then the right of your neighbor, then the
right of your companion, then the right of your
partner, then the right of your property, then the
right of him who has a debt he must pay back to you,
then the right of him whom you owe a debt, then the
right of your mate, then the right of your adversary
who has a claim against you, then the right of your
adversary against whom you have a claim, then the
right of him who asks you for advice, then the right of
him whom you ask for advice, then the right of him
who asks your counsel, then the right of him who
counsels you, then the right of him who is older than
you, then the right of him who is younger than you,
then the right of him who asks from you, then the
right of him from whom you ask, then the right of
him who does something evil to you through word or
deed, intentionally or unintentionally, then the right
of the people of your creed, then the right of the
people under your protection, then all rights in the
measure of the causes of the states and the
occurrence of events. Therefore happy is he whom
God aids in the rights, which He has made
incumbent upon him and whom He gives success
therein and points in the proper direction.
RIGHTS OF GOD AGAINST ONESELF

1. The greatest right of God against you is that you
worship Him without associating anything with Him.
When you do that with sincerity, He has made it
binding upon Himself to you sufficiency in the affair
of this world and the next and to keep for you
whatever you like from the pleasures of this world
and the life to come.
2. The right of your self against you is that you
employ it in obeying God; then you deliver to your
tongue its right, to your hearing its right, to your
sight its right, to your hand its right, to your leg its
right, to your stomach its right, to your private part
its right, and you seek help from God in all that.
3. The right of the tongue is that you consider it too
noble for obscenity, accustom it to good, familiarize it
to moralities, dedicate it to the situations of needs
and benefits of this world and the life to come, refrain
from any meddling in which there is nothing to be
gained and a harm is expected. It is the witness and
the evidence on the existence of intelligence. The
tongue is also the ornament of the intelligent and the
maker of good reputations.
All power belongs to God the High the Great.
4. The right of hearing is to keep it pure from
making it the direct way to your heart unless a good
wording that influences your heart sympathetically or
acquaints you a noble character is said. Hearing is
the door to the heart through which various matters,
including good and bad characters, find its way to the
heart.
All power belongs to God
5. The right of sight is that you lower it before
everything which is unlawful to you, and that you
leave using it except in situations that act as lessons
or instructors for you. Sight is certainly the door to
learning lessons.
6. The right of your two legs is that you walk not
with them toward that which is unlawful to you. You
should not use them in the way that will not lead its
takers. Your legs will carry you to lead you to the
course of the religion and make you win the prize.
7. The right of your hand is that you stretch in not
toward that which is unlawful to you lest you will
suffer God’s punishment afterwards and suffer
people’s censure currently. You should not grip your
hand against what God had imposed upon it, but you
should reverence it by gripping it against many lawful
things and open it for many recommendable things. If
it is respected and honored in this world, it will be
binding for it to gain the good rewarding afterwards.
8. The right of your stomach is that you make it not
into a container for that which is unlawful to you,
whether much or little. You should treat it
moderately, avoid move it from the extent of
strengthening to the extent of weakening and removal
of personality, and control it when it fells hungry and
thirsty, for excessive satiation causes laziness,
indolence, and prevention from every act of piety and
charity. Similarly, the excessive quenching of thirst
causes idiocy, ignorance, and lack of personality.
9. The right of your private part is that you protect
it from everything that is unlawful for you and seek
help by lowering the sight—for it is surely the best
helper-mentioning death frequently, and threatening
and warning oneself with and against God’s agony.
All guard, support, and power are God’s.
RIGHTS OF ACTS
10. The right of your ritual prayer is that you know
that it is an arrival before God and that through it
you are standing before Him. When you know that,
then you will stand in the station of him who is lowly,
vile, beseeching, trembling, hopeful, fearful, and
abased, and you will magnify Him who is before you
through stillness and dignity, reverence of the limbs,
the good secret discourse (with God), and beseeching
Him to save your neck which is surrounded by your
faults.
11. The right of fasting is that you know it is a veil,
which God has set up over our tongue, your hearing,
your sight, your stomach, and your private part to
protect you from the Fire (of Hell). This meaning is
asserted in the hadith: “Fasting is a shelter against
the fire (of Hell).” If your limbs settle beyond the
screen of fasting, you will wish for being screened
(from Hell). If you leave your limbs shaking behind
the screen and raising its margins to look at matters
that are unlawful for them to look, since they incite to
an appetite, and exceed the limits of God-fearing, you
will have torn God’s protective covering away from
yourself.
12. The right of charity is that you know it is a
storing away with your Lord and a deposit from
which you will have no need for witnesses. If you
know that and deposit it in secret, you will be more
confident of it than if you deposit it in public. You will
also be worthy of keeping the matters that you
publicize secret with God and making all your affairs
of charity secret with God in every condition. You
should also not let your hearing and sight witness the
alms that you give as if they are more confidential
and as if you do not guarantee that your deposits will
be given back to you. Finally, you should not remind
others of your favors because you have done these
favors for yourself, not anyone else. If you remind
others of your favors, you will not be saved against
being reminded of others’ favors to you. Moreover,
this will prove that your intendment of giving charity
was not purely for yourself. If you have intended
yourself purely, you will not feel that others owe you
great obligation for your giving alms.
13. The right of the offering is that through it, you
desire God exclusively and through it, you desire only
the exposure of your soul to God’s mercy and
acceptance, not the observers’ eyes. If you are so, you
will not be excessive or artificial. You will only intend
for God’s sake. You should know that God is sought
through moderation, not excessiveness. He also
wants His creatures to offer Him easily, not
excessively. In the same manner, modesty is
preferred to arrogance, for the latter causes
excessiveness and artificiality. Modesty and humility
are empty of excessiveness and artificiality because
they are the scenery and they exist in nature.
All power belongs to God.1
RIGHTS OF IMAMS
14. The right of the possessor of authority is that
you know that God has made you a trial from him.
1
The Imam’s reference to the details of the right of hajj
is mentioned in all other copies of ‘the treatise of rights’.
It seems it was erased from this copy unintentionally;
hence, we are to refer to it as excerpted from ‘As-Sahifat
Al-Sajjadiyya (the Psalms of Islam); Imam Zayn al-Abidin
Ali ibn al-Husayn – Translated with an introduction and
annotation by William C. Chittick. Ansariyan Publications
– First Edition:
The right of the hajj is that you know it is an arrival
before your Lord and a flight to Him from your sins;
through it your repentance is accepted and you perform
an obligation made incumbent upon you by God.
God is testing him through the authority He has
given him over you. You should provide him your
advice purely. You should not expose yourself to his
displeasure when he has full dominance over you, for
thereby you cast yourself by your own hands into
destruction and you will also cause him destruction.
You should be humble and kind so that you will show
him satisfaction due to which he will not harm you
and you will save your religion from injury. Seek
God’s help in this regard. Do not oppose him in his
power and do not resist him. If you do so, you will
have behaved improperly with him and yourself by
exposing it to encounter his detested punishment and
expose him to destruction. Moreover, you will become
his partner in his sin when he brings evil down upon
you.
15. The right of the one who trains you through
knowledge is magnifying him, respecting his sessions,
listening well to him, attending to him with devotion,
and help him convey to you the knowledge that you
need indispensably. You can do so by emptying your
mind for (receiving) his information, lend him your
comprehension, purify your heart for him; open your
eyes widely before him by means of abandoning the
appetites and deserting the passions. You should also
know that you are considered as his messenger when
you will convey the information that he provides you
to the ignorant ones that you meet. Therefore, it is
binding upon you to convey on his behalf properly,
avoid betraying him when you are conveying his
message and representing him.
16. The right of him who trains you through
property is as same as the possessor of authority
upon you. The difference between the both is that you
are bound to obey this one in every matter, whether
small or big, unless obeying him would displease God
or would preclude you from fulfilling the rights of God
and His creatures. If you fulfill these rights, you will
be able to engage yourself with fulfilling his rights.
RIGHTS OF SUBJECTS
17. The right of your subjects through authority is
that you should know that you have been given
authority upon them due to your power and they
have been made subjects through their weakness and
humility. Thence, nothing should be preferred to
those who saved you from their evil through their
humility and weakness, became your subjects, and
became submissive to your judgments. They do not
possess power and authority due to which they can
protect themselves from you. They cannot find a
supporter against your power except God through
mercy, prudence, and clemency.
You should also be basically thankful for God Who
has given you such power and predominance over
them through which you have controlled others. God
will increase His graces to those who thank Him.
18. The right of your subjects through knowledge is
that you should know that God made you a caretaker
over them only through the knowledge He has given
you and His storehouses, which He has opened up to
you. If you do well the missions that God has chosen
you for, treat them as same as the treatment of the
merciful caretaker who respects his master in the
affairs of the slaves and the clement steadfast one
who always offers money for the needy ones, then you
will be on the right way faithfully, otherwise you will
be regarded as betrayal, unjust to the creatures, and
expose yourself to encounter God’s seizing His graces
and power from you.
19. The right of your subject through matrimonial
contract, namely the wife, is that you know that God
has made her repose, a comfort, a delight, and a
shelter for you. Each of you should thank God for the
other and realizes that the other is God’s favor toward
him. It is obligatory to care for God’s favors well and
to honor her and treat her gently. Yet, her right
toward you is more incumbent and she should obey
you in every matter that you like or detest except in
acts of disobedience to God. She should enjoy the
rights of mercy and amicability. You should care for
her in the through the consummation of the lust that
should be consummated. That is surely great.
20. The right of your slave is that you should know
that he is the creature of your Lord and your flesh
and blood. You own him, but you did not make him;
God made him. You did not create his hearing and
sight, nor do you provide him with his sustenance; on
the contrary, God gives you the sufficiency for that.
Then He subjugated him to you, entrusted him to
you, and deposited him with you so that you may be
safeguarded by the good you give to him and feed him
what you eat and clothe him what you garb. Do not
overburden him. If you dislike him, replace him, but
do not torment a creature of God.
RIGHTS OF RELATIVES
21. The right of your mother is that you know that
she carried you where no one carries anyone, she
gave to you the fruit of her heart that which no one
gives to anyone, and she protected you with her
hearing, sight, hand, leg, hair, and skin as well as all
her organs. She was highly delighted, happy, eager,
and enduring the harm, pains, heaviness, and grief
until the hand of power saved her from you and took
you out to this earth. She did not care if she went
hungry as long as you ate, if she was naked as long
as you were clothed, if she was thirsty as long as you
drank, is she was in the sun as long as you were in
the shade, if she was miserable as long as you were
happy, and if she was deprived of sleeping as long as
you were resting. Her abdomen was your container,
her lap your seat, her breast your container of drink,
and her soul was your fort. She protected you from
heat and cold. You should thank her for all that. You
will not be able to show her gratitude unless through
God’s help and giving success.
22. The right of your father is that you know that
he is your root and you are his branch. Without him,
you would not be. Whenever you see anything in
yourself which pleases you, know that your father is
the root of its blessing upon you. Therefore, praise
God and thank Him in that measure.
23. The right of your child is that you should know
that he is from you and will be ascribed to you,
through both his good and his evil, in the immediate
affairs of this world. You are responsible for what has
been entrusted to you, such as educating him in good
conduct, pointing him in the direction of his Lord,
and helping him to obey Him. So, act toward him
with the action of one who knows that he will be
rewarded for good doing toward him and punished for
evildoing. In his affairs, act like the actions of those
who adorn their children with their good deeds and
those who are justified before their Lord as long as
they did well in the discipline and the custody of their
sons.
24. The right of your brother is that you know that
he is your hand that you extend, your back to whom
you seek refuge, your power upon whom you rely,
and your might with which you move. Take him not
as a weapon with which to disobey God, nor as
equipment with which to wrong God’s creatures. Do
not neglect to help him against his ill intentions and
enemy, prevent him from joining his devils, give him
good counsel, and associate him for God’s sake. If he
obeys God and responds to Him properly, well and
good, but if not, you should prefer and honor God
more than him.
RIGHTS OF OTHERS
25. The right of your master who has favored you
(by freeing you from slavery) is that you know that he
has spent his property for you and brought you out of
the abasement and estrangement of bondage to the
exaltation and comfort of freedom. He has freed you
from the captivity of possession and loosened the
bonds of slavery form you. He has made you smell
the perfume of honor, brought you out of prison of
weakness, saved you from hardship, extended to you
the tongue of fairness, made you behave freely in the
whole world, given you ownership of yourself, freed
you from captivity, and given you leisure to worship
you Lord. For all the previous, he has encountered
decrease of his fortune. You should know that he is,
after your near relatives, the closest of God’s
creatures to you in your life and your death and that
he is the most meritorious of your aid, support, and
help in God’s sake. Do not prefer yourself to him in
anything he needs.
26. The right of the slave whom you have favored by
freeing him is that you know that God has made you
his protector, shelter, supporter, and refuge and
made your freeing him a means of access to Him and
made. This is a sufficient reason to consider him as a
veil against the Fire (of Hell). Your immediate reward
is to inherit for him—if he does not have any
maternal relatives—as a compensation for the
property you have spent from him and fulfilling his
rights thereafter. If you do not fulfill his rights, it will
be expected that you will not take pleasure in his
inheritance.
27. The right of him who does a kindly act toward
you is that you thank him and mention his kindness;
you reward him with beautiful words and you
supplicate to him sincerely in that which is between
you and God. If you do that, you have thanked him
secretly and openly. Then, if you are able to repay
him one day, you repay him. If not, you should be his
loyal protector.
28. The right of the muezzin is that you know that
he is reminding you of your Lord, calling you to your
good fortune, and helping you to accomplish what
God has made obligatory upon you. So, thank him for
that just as you thank one who does good to you. If
you are grieved at your house, you should not accuse
God (of being the source of that grief). You should
know that everything that befalls you is undoubtedly
one of God’s graces. Associate the graces of God
properly, by showing gratitude, in every condition.
29. The right of your imam in your ritual prayer is
that you know that he has taken on the role of
mediator between you and your Lord and has visited
God on behalf of you. He speaks for you, but you do
not speak for him; he supplicates for you, but you do
not supplicate for him; he has beseeched for you and
you do not beseech for him. He has spared you the
terror of standing before God and the question of
interrogation for the prayer, but you do not spare him
that. If he performs the prayer imperfectly, that
belongs to him and not to you; if he commits a sin
during the prayer, you will not be his partner. He had
no excellence over you. So, protect yourself through
him, protect your prayer through his prayer, and
thank him in that measure.
30. The right of your sitting companion is that you
treat him mildly, behave with him leniently, show
fairness toward him while vying with him in
discourse, not look at him deeply, use a language
that he understands, and do not stand up from
sitting with him without his permission. However, it
is permissible form him who sits with you to leave
without asking your permission, but you should not
leave him before asking his permission.
31. The right of your neighbor is that you guard
him when he is absent, honor him when he is
present, and aid and support him in the two states
(whether he is absent or present). You do not pursue
anything of his that is shameful and do not try to
know his faults; if you know of any evil from him
unintentionally or accidentally, you should take the
role of the fortified stronghold and the veiling screen.
You should keep him in such a manner that nothing
of his defects should be found even if they are
inspected through spears. Do not listen any wording
that is said about him when he is absent. Do not
disappoint him in hardship. Do not envy him for a
favor. Release him from his stumble and forgive his
sins. Do not hide your clemency when he behaves
ignorantly with you. Treat him peacefully in every
situation: answer those who revile at him, frustrate
the trickeries against him, and associate with him
gently.
32. The right of the companion is that you act as
his companion with bounty whenever it is possible. If
not, you should treat him with fairness. You honor
him as he honors you, guard him as he guards you,
and you do not let him be the first to act with
generosity. If he is the first, you repay him. Do not
neglect any part of amicability that he deserves.
Commit yourself to advise him, associate with him,
help him perform the acts of obedience to his Lord,
and protect him against committing any act of
disobedience to his Lord. Be a mercy for him, not a
chastisement.
33. The right of the partner is that if he should be
absent, you suffice him in his affairs, and if he
should be present, you show regard for him. You
make no decision without his decision and you do
nothing on the basis of your own opinion before you
discuss it with him. Safeguard his wealth and save
him from betrayal in that of his affair, which is
difficult, or of little importance, for God’s hand is
above the hands of two partners as long as they do
not betray each other.
34. The right of your property is that you take it
only from what is lawful and you spend it only in
what is proper. Do not use it in other than its proper
places and do not spend it in other than rightful
situations. Do not make its expenditure to anyone
other than God, for God is its source. Make it a way
taking to God. Through it, you should not prefer over
yourself those who will not praise you, for they may
do not represent you well in your inheritance or they
may spend it in fields other than these of obedience
to God and, hence, you will be their partner in such
ill deeds. You may bequeath your property to a
person who expends it in fields of obedience to God in
a way better than yours and, therefore, he will gain
the reward while your share will be sin, regret, and
sorrow in addition to the punishment.
35. The right of him to whom you owe a debt is
that, if you have the means, you pay him back, meet
his need, make him rich, and avoid delaying and
procrastinating him, for the Prophet (peace be upon
him and his family) said: “The procrastination of the
rich is wrongdoing.” If you are in straitened
circumstances, you satisfy him with good words, ask
him (for respite) tenderly, send him away with
gentleness, and avoid adding your maltreatment to
your being the reason of the vanishing of his
property. That will be surely meanness.
36. The right of the mate is that you should not
deceive, cheat, lie to, fool, and trick him. Moreover,
you should not behave with him like the behavior of
the enemy who alienates all his friends. If he is sure
of you, you should prefer him to yourself. You should
realize that to betray the inattentive is (a sort of)
usury.
37. The right of the adversary who has a claim
against you is that, if what he claims against you is
true, you submit to his proof and avoid acting for
canceling his petition. You should dispute yourself for
proving his due, be the fair judge against yourself,
and give witness to it against yourself. That is the
right of God, which is incumbent upon you. If what
he claims against you is false, you act with kindness
toward him and you show nothing in his affair other
than kindness; you do not displease your Lord in his
affair.
38. The right of the adversary who is defendant is
that, if your claim was right, you should use nice
wording while you are filing your claim, for the claim
is harsh for the defendant. You should also provide
your evidences with lenience, respite, best statement,
and complete gentleness. You should not dispute
with him about gossips lest, your proofs will be
weakened and will lose opportunity to prove them.
39. The right of him who asks you for advice is
that, if you can supply him with a correct opinion,
you exert all efforts for advising him and suggest to
him to opt for the matter that you will choose if you
were him. You should do so with lenience and kind
style, for lenience entertains the estranged while
unkindness estrange in situations of cordiality. If you
do not have an accurate opinion to supply him with,
you direct him to someone that you trust and are
sure he has the proper opinion. In this case, you do
your best for advising him and exert all efforts to lead
him to the good.
40. The right of him whom you ask for advice is
that you do not make accusations against him for an
opinion that does not conform to your own opinion. It
is natural that the opinions are divergent and people
have various views about their affairs. Therefore, you
should have the freedom of choice in the question of
acting upon his advice if you doubt it. However, it is
unacceptable for you to accuse him of ill advice as
long as you regard him as one of those whose
opinions are worthy of being followed. Do not leave
thanking him for the good opinions with which he
supplies you. If his opinion fits you, you should
thank God for so and appreciate it for your brother by
means of thankfulness and remuneration.
41. The right of him who asks your counsel is that
you give him your counsel that you think it will
benefit him. You should opt for the lenient wording
that he receives acceptably and use the language that
is suitable to his intelligence, for each mind has a
definite class of language for which it responds and
recognize. Choose mercy as your course.
42. The right of your counselor is that you act
gently toward him, give ear to him, and open your
hearing for him so that you understand his counsel
and look in it deeply. If he presents you with the right
course, you praise God, accept the advice from him,
and acknowledge his favor. If he does not agree with
you, you should use compassion toward him and
make no accusations against him; you should know
that he spared no efforts for supplying with the best
advice, but he has made a mistake, and you do not
take him to task for that, unless he should be
deserving of accusation. Then attach no more
importance to his affair.
43. The right of him who is older than you is that
you show reverence toward him because of his age
and you honor him because he converted into Islam if
he has been one of those who preceded others to
Islam. You leave off confronting him in a dispute, you
do not precede him in a path, you do not go ahead of
him, and you do not consider him foolish. If he
should act foolishly toward you, you put up with him
and you honor him because of the right of Islam and
the respect due to it. The right of age should be
considered when compared with the measure of
Islam.
44. The right of him who is younger is that you
show compassion toward him, teach him, educate
him, pardon him, cover his faults, be kind to him,
help him, cover up the sins of his juvenility because
he accepts repentance, be courteous with him, and
leave wrangling him. That will bring him near to
righteousness.
45. The right of him who asks from you is that you
give to him if you are certain he is truthful and able
to meet his need. You should also supplicate to God
to relieve him from his misfortune, and help him
settle his needs. If you doubt his truthfulness, accuse
him (of dishonesty), and determine not to give him
since he may be one of the trickeries of the Shaitan,
try to deprive you from your share, and prevent you
from offering to God, then you should not uncover
him and you should reject his demand gently. If you
overcome your passions in his regard and give him
what he asked for, then that is a part of faith and
determination.
46. The right of him from whom you ask is that you
accept from him with gratitude and recognition of his
bounty if he gives, and you accept his excuse if he
withholds and think well of him. You should realize
that if he withholds, he is withholding his own
property, and he cannot be blamed for withholding
his own property. If he was wrong, then man is
certainly wrong and disbelieving.
47. The right of him through whom God makes you
happy is that you first praise God—if he made you
happy intentionally— and then you thank him
according to the measure of his gift, reward him for
his favor of incipiency (in gifting), and dedicate a prize
to him. If he has brought you happiness
unintentionally or accidentally, you praise God,
thank him (the person), realize that he chose you
exclusively for that and loved so because he has been
one of the causes of God’s graces upon you. You
should hope for him only goodness. The causes of
graces are certainly blessings wherever they are, even
if they are provided unintentionally.
48. The right of him who does evil to you, through a
word or a deed, is that you pardon him if you know
that he did (or said) so intentionally. Pardon, in fact,
is more acceptable, because it brings about restraint
and good mannerism as well as many other nobilities
of character. God says:
Those who successfully defend themselves after
being wronged will not be questioned. Only those
who do injustice to people and commit rebellion on
earth for no reason will be questioned. They will
suffer a painful torment. To exercise patience and
forgive (the wrong done to one) is the proof of
genuine determination.1
He, the Majestic, also says:
If you want retaliation, let it be equal to that
which you faced. But if you exercise patience it will
be better for you.2
If he who does evil to you has done it
unintentionally, you should not oppress him by
insisting on retaliation lest, you will be punishing him
intentionally for something that he had done
1
The Holy Quran, Sura of Ash-Shura (42) Verses (41-3)
2
unintentionally. You should also be kind with him
and answer him as gently, as possible.
49. The right of the people of your creed is
harboring safety for them, showing compassion
toward them, showing kindness toward their evildoer,
treating them with friendliness, seeking their well-
being, and thanking him who does favor to you and
himself, for he whoever does favor to himself is doing
you favor as he keeps his harm away from you, saves
you from settling his sustenance, and detains his
evildoing from you. Include them (people of your
creed) all in your supplication to God and back them
all with your support. You should regard each of
them in the place he deserves: their old men stand in
the place of your father, their children in the place of
your sons, and their youths in the place of your
brothers. You should care for him who comes to you
so gently and compassionately. Regard your brother
as properly as possible.
50. The right of the people under the protection of
Islam (Dhimmis) is that you accept from them what
God has accepted for them, fulfill their rights that
God pledged and assured, entrust them to God in the
matters that they are asked to carry out, judge
among them with the judgments of God that He
commanded in the conditions of treating with them,
and you do no wrong to them as long as they fulfill
God’s covenant. The pledge of the Prophet (peace be
upon him and his family) is a barrier against
oppressing them, for he (the Prophet, peace be upon
him and his family) is reported to have said: “I am the
adversary party of him whoever oppresses a Dhimmi.”
Fear God.
These have been fifty rights that surround you and
you cannot avoid in any condition. It is incumbent
upon you to care for them and exert all efforts for
carrying them out. You should seek the help of God
the Majestic in that regard.
All praise is due to Allah the Lord of the worlds.
Imam As-Sejjad’s Wording of
Abstinence
Imam Ali As-Sejjad (peace be upon him)

said:
The character of the abstinent from the worldly
pleasures and the desirous for the life to come is that
they desert every mate and associate, and they
abandon every friend that does not take their trend.
The very wisher for the reward of the life to come is
the abstinent from the transitory pleasures of this
world, the ready for death, and the hardworking who
precede caution before the fall of death and the
coming of the inevitable event. God the Majestic says:
When death approaches one of the unbelievers,
he says, ‘Lord, send me back again so that perhaps
I shall act righteously for the rest of my life.’1
You should regard your residence in this world as
the residence of that who is returned to it and feeling
regret for the past negligence of good doing.
O servants of God, you should know that he who
anticipates waylaying leaves (laying on) the pillow,
refrains from sleeping, and abstains from some of
food and drink. This is for those who fear a powerful
one in this world. Woe to you, son of Adam, How
should you behave when you anticipate the waylaying
of the powerful Lord, His painful attack, and His
ambush for the committers of sins and acts of
1
The Holy Quran, Sura of Al-Muminoun (23) Verses (99-
100)
disobedience to Him, including the strikers of death
at night and in day? That is surely the inescapable
waylaying from which there is no shelter or getaway.
O believers, imitate the people of conviction and
God-fearing in their fear of God’s waylaying, for God
says:
This is for those who are afraid of Me and of My
warning.1
Beware of the pleasures, deceit, and evils of this
world and remember the harm that is originated from
inclination to it, for its ornamentation is a trial and
the fondness of it is a sin.
Woe is you, son of Adam, The severity of the
gluttony, nature of the inclination (to this world),
drunkenness of the satiation, deception of authority
—all these matters cause laziness and tardiness from
acting, make one forget the reference (to God), and
divert from the imminence of death. Those who are
afflicted with the fondness of this world are as same
as the mad out of inebriety.
The mindful of God, the fearful of Him, and the
hardworking for His sake train themselves and
accustom to tolerate starvation, so that they will not
long for satiation, in the same way racehorses are
trained for competitions.
O servants of God, fear God like the fearing of those
who desire for gaining His rewards and those who
shrink from His punishment. God has certainly had
enough excuses, warned, wrought up, and frightened.
Nevertheless, you neither long for the abundant
reward of which He has promised and work for it, nor
1
The Holy Quran, Sura of Ibrahim (14) Verse (14)
do you fear the painful punishment with which He
has threatened and stop. In His Book, He has told
you that, “The reward of the righteously striving
believers will not be neglected. We are keeping the
record of their good deeds.”1
He, the Exalted, then cited examples for you in His
Book and simplified the evidences so that you may
beware of the transitory pleasures of this world. He
said:
Your property and children are a trial for you, but
the reward (which one may receive from God) is
great.2
Fear God as much as possible, listen, and obey.
Fear God and learn lessons from the examples that
God cite.
I am sure that most of you were fagged by the
consequences of your acts of disobedience to God
before you could beware of them. Moreover, they
(these acts of disobedience to God) injured the
religion of most of you before you detest them. You
should have heard God censuring and belittling them
as He says:
Know that the worldly life is only a game, a
temporary attraction, a means of boastfulness
among yourselves and a place for multiplying your
wealth and children. It is like the rain, which
produces plants that are attractive to the
unbelievers. These plants flourish, turn yellow, and
then become crushed bits of straw. In the life
hereafter there will be severe torment or
1
2
The Holy Quran, Sura of At-Taghabun (64) Verse (15)
forgiveness and mercy from God. The worldly life is
only an illusion. Compete with one another to
achieve forgiveness from your Lord and to reach
Paradise, which is as vast as the heavens and the
earth, and is prepared for those who believe in God
and His Messenger. This is the blessing of God and
He grants it to whomever He wants. The blessings
of God are great.1
God also says:
Believers, have fear of God. A soul must see what
it has done for the future. Have fear of God for He is
All-aware of what you do. Do not be like those who
forget about God. He will make them forget
themselves. These are the sinful people.2
O servants of God, fear God, ponder over Him, and
work for that for which you have been created. God
has definitely not created you out of play and He will
not leave you vainly after He has introduced Himself
to you, sent His messengers, and revealed His Book
in which He has presented the legal and illegal
matters in addition to His arguments and examples.
Fear God Who has claimed against you
(thoroughly). He said:
Have We not given him two eyes, a tongue, and
two lips? Have We not shown him the ways of good
and evil?3
This is God’s claim against you.
1
The Holy Quran, Sura of Al-Hadid (57) Verses (20-1)
2
The Holy Quran, Sura of Al-Hashr (59) Verses (18-9)
3
The Holy Quran, Sura of Al-Balad (90) Verses (8-10)
Do your best in the field of fearing God as long as
all power belongs to Him and all entrustment is to
Him.
God bless Mohammed the Prophet and his family.
Imam As-Sejjad’s Message of
Admonition
to Mohammed bin Muslim Az-Zuhri
God save you and us from seditious matters and

guard you against the Fire (of Hell) out of His mercy.
You have been enjoying a state due to which it is
serving for anyone who knows you to show
compassion to you. You have been overburdened with
the graces of God Who has given you a good physical
health and a long age. Furthermore, He has
constituted His claims against you when He charged
you with the responsibility of His Book, made you
understand His religion, introduced to you the
traditions of His Prophet Mohammed (peace be upon
him and his family). He has also imposed upon you a
responsibility in every favor that He has done to you
and every claim that He has instituted against you.
He has tested your gratitude in every matter that He
has done to you and every grace through which He
has shown His favors to you. He says:
If you give thanks, I shall give you greater
(favors), but if you show ingratitude, know that My
retribution is severe.1
Consider to which party you will be added when
you will (inevitably) stand before God Who will ask
you about His graces; how you acted upon them, and
about His claims; how you treated them. Never think
that God will accept your unjustifiable excuses or will
1
be satisfied with your negligence. Too far is that! Too
far is that! It is definitely not in that manner.
God has ordered the scholars (to show people and
not to hide any part of it) in His Book when He said:
When God made a covenant with the People of
the Book saying: Tell the people about it without
hiding any part.
You should know that the least of concealing
knowledge and the lightest burden is to entertain the
estrangement of an unjust person and pave the way
of seduction to him through responding to him when
he sought your nearness and called upon you. I am
too afraid that you will acknowledge your sins with
the betrayers tomorrow and will be asked about
whatever you have gotten due to your supporting the
unjust in oppression, since you have taken the gift
that was not yours, you have been close to him who
did not give back anyone’s right, you have not
rejected a wrongdoing when he approached you, and
you have responded to him who antagonized God.
As the unjust ones invited you, they make you the
axis of the hand-mill of their wrongdoings, the bridge
on which they cross to their misfortunes, and the
stairs to their deviation.
You have been the propagandist of their temptation
when you took their courses. They have employed
you as the means through which they aroused
doubts against the scholars and dragged the hearts of
the ignorant to them. The best one in their
government and the most powerful of them could not
achieve success like that which you have attained
through showing their corrupt affairs as honest and
attracting the attentions of the celebrities as well as
the ordinary people to you.
If you compare what you have done to them with
what they have given to you, you will find it too little.
Likewise, they have built for you very trivial thing
while they ruined your great things.
Look in yourself, for no one will look in you except
you yourself, and maintain judgment with yourself as
if you are the judge.
Look into your gratitude to Him Who nourished you
with His graces when you were little and when you
became old. I am too afraid you will be one of those
about whom God says in His Book:
Their descendants who inherited the Book gained
(by bribery only) worthless things from the worldly
life saying, "We shall be forgiven (for what we have
done).1
You are not living in a permanent abode; you are in
a temporary house that you will leave soon. How does
a man stay after the departure of his matches?
Blessed be those who are fearful of this world. How
miserable those who die and leave their sins after
them are!
Beware; you have been told. Take the initiative; you
have been respited. You are dealing with Him Who is
never ignorant. He who counts your deeds is never
remiss. Supply yourself (with the necessary
provisions); the long journey is approaching you.
Correct your guilt; it has been inflicted by a cureless
malady.
1
Do not think that I wanted only to censure,
reproach, and dishonor you. I only wanted God to
revive the opinions that you have missed and give you
back your religious affairs that you have lost. This is
because I remembered God’s saying:
Keep on reminding them. This benefits the
believers.1
You neglected the reference to your old men and
friends who passed away while you remained after
them like a hornless sheep.
See whether they had suffered what you suffered or
faced what you faced. Had they neglected a good-deed
that you did or had they been unaware of something
that you retained?
The only difference between you and them is that
you have occupied a distinctive standing in people’s
minds that they have been pursuing your opinions
and carrying out your orders. They deem lawful
anything that you deem lawful and deem unlawful
anything that you deem unlawful. You are not fit
enough for so. It is, in fact, the departure of their
scholars, the prevalence of ignorance upon them and
you, the fondness of leadership, and the seeking of
the worldly pleasures that they, as well as you, enjoy
—these matters made them overcome you through
their desire to gain what you have in possession.
Can you not feel the ignorance and deception that
you live, while people are indulging into misfortunes
and sedition? You have exposed them to misfortunes
and tempted them by precluding them from their
earnings because of what they have seen from you.
Hence, they longed for attaining the level of
1
The Holy Quran, Sura of Ath-Thariyat (51) Verse (55)
knowledge that you have attained or obtaining,
through it, what you have obtained. They therefore
have drowned in a bottomless ocean and an
immeasurable misfortune.
God give you and us. He is the One Whose help is
sought.
So then, leave all that in which you are engaged so
that you may catch up with the virtuous ones whom
were buried with their tatters while their bellies were
stuck to their backs. No screen was put between God
and them. The worldly pleasures could not charm
them and they paid no attention to them (such
pleasures). They longed for (God), sought (Him), and
soon caught up (with Him).
If this world makes you in such a manner, while
you are attaining such an age, enjoying such a deep-
rooted knowledge, and being so near of death, how
can then a juvenile be saved (against the worldly
pleasures), while he is ignorant, weak-minded, and
brainless?
We are Allah’s and to Him we will return.
Upon whom should we depend? Whom should we
blame?
We should only complain of our grief and what are
we suffering to God. We only charge our misfortune
about you to God’s account.
Look into your gratitude to Him Who nourished you
with His graces when you were little and when you
became old, your magnifying Him Who makes you
handsome among people through His religion, your
preserving the dress of Him Who covered you up
among people through His dress, and your closeness
or remoteness from Him Who ordered you to come
near and be modest to Him.
Why do you not wake up from your slumber, and
reform yourself after your stumble? You should have
said: By God I swear, I have not done any act for the
sake of God and for stimulating one of the rites of His
religion or terminating one of the wrong customs.
Do you show gratitude to Him Who settled all your
needs in this way?
I am too afraid you are one of those about whom
God the Exalted says:
(They) neglected their prayers and followed their
worldly desires. They will certainly be lost.1
God has ordered you to carry His Book and
deposited His knowledge with you, but you have
wasted them both. We thank God Who has saved us
from that with which He has inflicted you.
Salaam.
1
The Holy Quran, Sura of Merriam (19) Verse (59)
Short Maxims of Imam As-Sejjad
1. Imam As-Sejjad (peace be upon him) said:
The highest grade of conviction is to satisfy

yourself with the detested act of God.
He who honors himself will debase the worldly life.

3. As he was asked to define the greatest of
people, Imam As-Sejjad (peace be upon
him) said:
The greatest of people is that who does not see the
world as great.
4. Before Imam As-Sejjad (peace be upon
him), a man said: “O Allah, make me do
without people.” The Imam instructed:
This is not accurate. People are in the service of
each other. You should say: O Allah, make me do
without the evil ones.
The richest of people is that who is satisfied with

what God has chosen for him.
A deed that accompanies God-fearing will not be

decreased. How can an accepted deed be
decreased?
Avoid telling lies, whether they were significant or

venial, or in serious or humorous situations, for a
man who tells a trivial lie will surely dare to tell a
big one.
To see your enemy plunging in acts of

disobedience to God because of you is a sufficient
victory from God to you.
The whole goodness is to protect yourself (against

all that which is unacceptable).
10.Imam As-Sejjad (peace be upon him) said
to one of his sons:
O son, God has accepted me (as a father) for you
and has not accepted you (as a son) for me; hence,
He has commanded you (to obey me) and has not
commanded me (to obey you). Adhere to charity; it
is surely a small gift.
11.Imam As-Sejjad (peace be upon him)
answered the man who asked him a
definition for ascetics:
Ascetics is of ten grades the highest of which is
the lowest grade of piety. The highest grade of
piety is the lowest grade of conviction. The highest
grade of conviction is the lowest grade of
satisfaction. Ascetics is (summarized) in God’s
saying: “…so that you would not grieve over
what you have lost nor become too happy about
what God has granted to you.”1
12.Imam As-Sejjad (peace be upon him) said:
Asking from people is the humility of life, the

remover of pudency, and the debasement of
reverence. It is the permanent poverty. Lack of
asking from people is the permanent richness.
The most favorable of you to God is certainly the

owner of the best deeds. The doer of the best deed
to God is the most desirous (for God’s bounty and
rewards). The most saved from God’s agony is the
most fearful of God. The closest to God is the most
well-mannered. The most acceptable by God is the
most generous to His family members. The most
honorable for God is the most God-fearing.
to one of his sons:
O son, do not associate, talk, or accompany five
classes of people.
“Who are they, father?” asked the son,
and the Imam (peace be upon him)
answered:
Beware of associating with the liar, for he is as
same as mirage: he shows you the near as remote
and shows you the remote as near. Beware of
associating with the sinful, for he will disappoint
you for a single bite or even something less
1
The Holy Quran, Sura of Al-Hadid (57) Verses (23)
valuable. Beware of associating with the stingy, for
he will let you down when you are in urgent need
of his property. Beware of associating the foolish,
for he harms you when he intends to do you favor.
Beware of associating with the disregardful of his
relatives, for I found him cursed in the Book of
God.
Knowledge and the perfect religion is to avoid

intruding into unconcerned matters, dispute
others rarely, show clemency and steadfastness,
and be well-mannered.
O son of Adam –man-: You are on the right as long

as you are admonished by your own self, care very
much for maintaining judgment with yourself, and
betake fear as your slogan and caution as your
garment. O son of Adam: You will unquestionably
be dead, resurrected, and standing before your
Lord the Majestic. You should prepare an answer
for all that.
No Koreishite and no Arab (should take pride in

his) lineage without modesty. No generosity
without God-fearing. No deed without (honest)
intention. No worship without knowledge. The
most hated of people to God is he who believes in
an imam’s traditions but does not copy his deeds.
For his supplication (to God), the believer gains
one of three things: the supplication is saved for
him, he is responded immediately, or he is saved
for the befalling of an imminent misfortune.
The very hypocrite is that who warns people

(against evil deeds) but he does not stop
committing them and orders them (to do good
acts) but he does not do (such acts). When he
stands for offering the prayer he turns right and
left, when he genuflects (in the prayer) he huddles,
and when he prostrates himself, he pecks. In
evenings, his only concern is dinner while he was
not fasting. In mornings, his only concern is to
sleep while he has not passed (the last) night with
worship.
The believer, on the other hand, mixes his acts
with clemency; he sits down so that he may learn
(something); he keeps silent so that he may save
himself; he does not divulge his secrets before his
friends (even); he does not conceal witnessing for
the strangers; he does not act any rightful action
out of showing off; he does not neglect any act out
of pudency; if he is praised, he fears sayings of the
eulogists and seeks God’s forgiveness for what
they do not know; he does not care for the
ignorance of those who ignore him.
to a man who had just been cured from an
ailment:
Congratulations for the acquittal of the sins. God
has referred to you; therefore, you should mention
Him, and has saved you; therefore, you should
thank it for Him.
If you ride for obtaining these five things, you will

extremely fatigue your riding animals before you
can attain them. They are as follows:
The servant (of God) should fear nothing except
his sins and hope for nothing except his Lord. The
ignorant (of a certain question) should not be too
shy to learn.1 The relation of patience to faith is
same as the relation of a head to a body. On that
account, the impatient are faithless.
God says: O son of Adam, satisfy yourself with

that which I have given to you and you will be the
most abstinent of people. O son of Adam, carry out
the duties that I have made incumbent upon you
and you will be the best worshipper of people. O
son of Adam, avoid acting matters that I have
deemed forbidden and you will be the most pious
of people.
Many are those whom are deceived by
1
In other copies, this saying is related in the following
forms, which should be regarded as more accurate:
- The unknowledgeable of a question should not be too
shy to learn what he ignores.
- The scholar should not be too shy to confess of their
ignorance of a question about which they are asked.
commendation. Many are those whom are
swindled by the firm covering up (of their sins).
Many are those whom are trapped by favors and
graces that they receive.
How bad are those whose ones overcome their

tens.1 (One good deed will be rewarded tenfold,
while bad deeds will be recompensed one for one.)
This world is about to turn tail and the life to

come is about to approach. Each this world and
the life to come has its sons. Thus, line up with
the sons of the life to come and do not be the sons
of this world. Be with those who abstain from
(chasing) the worldly pleasures and desire for the
(permanent bliss of the) life to come. The abstinent
are those who betake the land of God as mat, dust
as bed, rocks as pillow, water as odor, and they
cut their livelihood in this world. You should know
that he whoever longs for Paradise dashes to the
good deeds and forgets the passions. Whoever is
concerned about the Fire (of Hell) takes the
initiative to repent to God from the sins and stops
committing the forbidden matters. Whoever
disregards this world will look upon its
misfortunes as ineffectual and will not hate it.
There are the servants of God whose hearts are
1
This is an indication to God’s saying: —in the Holy
Quran, Sura of Al-An’aam (6) Verse (160)— “For a single
good deed, one will be rewarded tenfold. But the
recompense for a bad deed will be equal to that of the
deed and no injustice will be done to anyone.”
deeply attracted to the life to come and its
rewards. They behave as if they have seen the
people of Paradise living therein eternally with
ultimate bliss and seen the people of Hell suffering
agony therein. People are saved from the evils and
troubles of such ones, because their hearts are
engaged in fear of God and away from people.
Their sights are lowered against the forbidden and
their needs for people are light. They satisfied
themselves with the few livelihood of God—namely
the food. They tolerated short days for the sake of
being saved from the long regret on the Day of
Resurrection.
26.As a man said to him, “I love you very
much for God’s sake,” Imam As-Sejjad
(peace be upon him) nodded the head
down and said:
O Allah, I seek your guard against my being loved
for Your sake while You dislike me.
The Imam kept silent for a while, then he
I love you for Him for the sake of Whom you love
me.
God certainly dislikes the stingy that asks others

importunately.
Many are those who are deceptively proud. They

begin their days with amusement and guffaw.
They eat and drink blissfully while they do not
know that God has become discontent with them
so intensely that they will surely endure the fire of
Hell.
To spend moderately in times of poverty, give

generously in times of luxury, treat people fairly,
and greet them initiatively—these manners are
within the characters of the believers.
Three conducts save the believers: to stop saying

bad wording or backbiting people, engage oneself
in matters that will benefit in the Last Judgment
as well as this world, and weep heavily for one’s
guilt.
Looks of mutual affection and amiability between

the believers is a sort of worship.
A believer who enjoys the following three

characters will be under the care of God Who will
cast a shadow over him on the Day of
Resurrection under His Divine Throne and will
save him from the horror of the Grand Day. These
three characters are to offer people what you ask
them to offer you, to stop extending a hand or
treading a single step before you know whether
they will be in the obedience or disobedience to
God, and to stop finding a fault with somebody
before you get rid of that fault. A man’s faults are
sufficient concerns that engage from plunging into
others’ faults.
After the acknowledgement of God, nothing is

more favorable for Him than moderation in eating
and (sexual) chastity. The most favorable act to
God is to supplicate to Him.
34.Imam As-Sejjad said to his son
Mohammed (peace be upon them):
Do favor to everybody who asks for it; if he
deserves it, then you have hit the target, otherwise
you have become one of people of favors. Accept
the apology of him who reviled at you from your
right side, then turned to your left to make an
apology.
Sitting with the virtuous ones urges virtue,

adherence to the ethics of the scholars improves
intelligence, compliance with the men of authority
(namely the sinless Imams, peace be upon them)
is the perfect dignity, investment of the property is
the perfect personality, guiding the seeker of
counsel is a fulfillment of the rights of graces, and
abstinence from harming people is a part of the
perfection of mind. It also achieves the immediate
and gradual physical comfort.
36.Imam As-Sejjad (peace be upon him) used
to say whenever he recited God’s saying:
“Had you wanted to count the bounties of God,
you would not have been able to do it;”1
All praise be to Him Who has not enabled anybody
to acknowledge all His favors except through the
acknowledgement of the failure to acknowledge
them properly. He also has not enabled anybody to
acknowledge His Essence properly except through
the knowledge that God is beyond knowledge. He,
the All-powerful the Majestic, has thanked the
acknowledgement of the knowledgeable one’s
being too short to know Him perfectly. He has also
regarded their acknowledgement of their failure to
acknowledge Him perfectly as their showing Him
gratitude. Similarly, God has regarded the
knowledgeable one’s acknowledgement of His
being beyond knowledge as faithful believing (in
Him). This is because He has comprehended the
servants’ limits that they cannot exceed.
All praise be to Him Who has regarded the

acknowledgement of His favors as praise. All
praise be to Him Who has regarded the
acknowledgement of the failure to thank Him
properly as showing him gratitude.
1
NARRATIVES
OF IMAM AL-
BAQIR
The following maxims and words of
wisdom are related to Imam Abu Ja’far
Mohammed bin Ali Al-Baqir (peace be upon
him).
Imam Al-Baqir’s Commandment for

Jabir bin Yazid Al-Ju’fi
It is related that Imam Al-Baqir (peace be

upon him) said to Jabir:
O Jabir, you should win five matters from the
people of your time: They will not know you when you
are present (in a gathering), they will not miss you
when you are absent, they will not seek your consult
when you witness a matter, and they will not listen to
you when you provide an opinion.
I advise you to cling to five matters: you should not
oppress him who oppressed you; you should not
cheat him who cheated you; you should not be angry
when you are belied; you should not be happy when
you are praised; you should not be miserable when
you are dispraised. Think of the dispraise that is said
about you. If it is true, then it will be more
catastrophic for you to be disregarded by God than
being disregarded by people when you decline the
right. If it was incorrect, then it will be a reward that
you gained without exerting any effort.
You should know that if all the people of your
region say unanimously that you are bad, this should
not shake you, and if they all say unanimously that
you are good, this should not please you and make
you one of our followers. To be our follower, you
should measure yourself according to the criteria of
God’s Book. If you take its path, abstain from what it
warns, desire for what it urges, and fear of what it
cautions, then you should be stable and glad. In this
case, whatever is said against you will not injure you.
If you oppose the instructions of the Quran, then in
what are you proud? The faithful believer should
engage himself in fighting against his desires for
overcoming his passions. Once, he wins and opposes
his passion for God’s sake, and once his passions
overcome him. Thus, he follows his whims, but he
will live again as God grants him a new life and will
remember as God pardons his flaws. As he seeks the
refuge of repentance and God-fearing, he will be
supplied with guidance and knowledge as much as he
fears God. This is because God says:
Surely those who guard against evil, when a
visitation from the Shaitan afflicts them they
become intelligent, then lo! They see.1
O Jabir, regard God’s few sustenance as very much
so as to be able to thank Him suitably. Regard your
many acts of obedience to God as few so as to lower
yourself (before God) and seek His pardon. Refute the
present evil by the present knowledge. Use the
present knowledge for achieving honesty in your
deeds. In the honesty of deeds, protect yourself
against the great inadvertence through the tension of
wakefulness. Bring the tension of wakefulness by the
sincerity of fear. Beware of the contentedness of
ornamentation with the presence of life. Be careful of
the adventures of the whims by referring to the
indications of the mind. Stop at the overcome of the
whim by seeking the guidance of knowledge. Spare
the well-intended deeds to the Day of Judgment.
Push yourself into the fields of satisfaction by
guarding against acquisitiveness. Refute the great
acquisitiveness by the preference of satisfaction.
Obtain the sweetness of abstinence through the
disregard of hope. Cut off the causes of avarice with
the coolness of despair. Block the path of arrogance
with self-realization. Conclude to self-satisfaction by
the sound commendation to God. Seek the physical
relaxation through freedom from care. Obtain the
freedom from care through fewness of mistakes.
Attain soft-heartedness by the very much mentioning
of God in seclusions. Get the illumination of heart
from the continuance of sadness. Protect (yourself)
against the Shaitan by the honest God-fearing.
Beware of the false expectation, because it traps you
in serious fear. Adorn for God through sincerity of
1
deeds. Approach God by means of asking for meeting
Him as soon as possible. Beware of negligence,
because it is an ocean in which the unsuccessful
ones will sink. Beware of inadvertence, because it is
the source of hardheartedness. Beware of slowness in
matters that are unexcused, because it is the path of
the regretful. Remember the past sins through the
tense sorrow and the plenty of seeking forgiveness.
Meet God’s mercy and pardon by the good review with
Him. Seek the aid of the well-intended supplications
and the secret beseeching in darkness for achieving
the good review with God. Reach the great
thankfulness through regarding the little sustenance
as great and regarding the many acts of obedience to
God as few. Bring the increase of graces through the
great thanking. Beg to the great thanking through
fearing the vanishing of graces. Seek the continuance
of honor through killing avarices. Refute the humility
of greed by the honor of despair. Get the honor of
despair from the strength of mind. Supply for yourself
from this world through the disregard of hope. Take
the initiative in seizing the opportunities whenever
they are available. No opportunity like the leisure
times with good health. Beware of trusting the
dishonest. Evil is a custom such as the custom of
having food.
Know that no knowledge like seeking safety no
safety like the safety of heart, no intelligence like
opposing the whims, no fear like the fear of him who
avoid sinning, no hope like the hope of the supporter,
no poverty like the heart poverty, no richness like
self-sufficiency, no strength like overcoming the
whims, no illumination like the illumination of
conviction, no conviction like belittling the worldly
pleasures, no knowledge like self-realization, no grace
like good health, no health like supporting for
prosperity, no honor like willpower, no abstinence
like disregard of hope, no diligence like competition
for (attaining) the (highest) ranks, no justice like
fairness, no aggression like prejudice, no prejudice
like accordance with the whims, no obedience like
performing the obligatory rites, no fear like grief, no
misfortune like unintelligence, no unintelligence like
littleness of conviction, no littleness of conviction like
loss of fear, no loss of fear like littleness of grief for
loss of fear, no misfortune like belittling the sin and
satisfying with the current conditions, no virtue like
jihad, no jihad like struggling against the whims, no
power like stopping the rage, no disobedience like
love of survival, and no humility like the humility of
greed.
Beware of the negligence of given opportunities,
because it is a field of loss.
Another Words of Imam Al-Baqir
with Jabir
Jabir narrated: one day, Imam al-Baqir

(peace be upon him) went out saying, “O
Jabir, by God, I am grieved and my heart is
so engaged.” “What grieves you and in what
is your heart engaged? May God make me
your sacrifice. Is it for the world?” I asked.
He (peace be upon him) answered:
No, Jabir, It is the grief for the care of the world to
come. He whose heart is occupied by the pure reality
of faith will be far away from the worldly pleasures.
The adornment of this world is only playing and fun.
The Last Lodge is the true life.
O Jabir, The faithful believer should not incline and
feel secure with the adornment of the world. You
should know that the seekers of the worldly affairs
are people of inadvertence, deception, and ignorance,
while the seekers of the life to come are the faithful
believers, who work and abstain from this world’s
pleasures. They are the people of knowledge,
jurisprudence, pondering, learning lessons, and test.
They never tire of mentioning God.
You should know, Jabir, that the true rich men are
the God-fearing people. They are sufficed with the
little worldly means. Their burdens are light. They
remind you, if you forget, of charity, and help you do
it. They postponed their lusts and desires and
preferred the acts of obedience to their Lord. They
looked for the course of charity and the loyalty to the
disciples of God; they loved, pursued, and followed
them.
Consider this world as a lodging in which you
reside for one hour only and then you will leave, or as
a funds that you got in dream and made you happy,
but when you woke up it was nothing. I exemplified
for you so that you will be intelligent, as you will
practice it, if God prospers you. Retain, O Jabir, these
matters of the religion and the Lord’s words of
wisdom that I am entrusting with you. Offer advice
for yourself and look in the standings that God has
deposited with you with you in your life. In the same
way, you will find your pledge with Him when you will
be returned to Him. See if the world is the opposite of
what I have described for you, you should shift to the
lodging of the blame, today. It happens that one gets
what he desires from the worldly affairs, but it
becomes the source of misfortune and unhappiness
for him. Likewise, it happens that one disliked a
matter of the world to come, but when he got it, it
was the source of happiness for him.
Imam Al-Baqir’s Description of
Swords
As a man of his adherents asked him about

the battles of Imam Ali Amirul Muminin,
peace be upon him, Imam Al-Baqir (peace be
upon him) said:
God sent the Prophet Mohammed, peace be upon
him and his family, with five swords three of which
are unsheathed until wars are ceased. Wars will not
ceased unless the sun will rise from the west. When
this will fall, all people will be secured. On that day,
“Its faith shall not profit a soul which did not believe
before, or earn good through its faith.”1 The fourth
sword is detained. The fifth is unsheathed; others
unsheathe it and we judge in it.
The three unsheathed swords are as follows:
One is unsheathed against the Arab polytheists.
God the Glorified says:
Slay the idolaters wherever you find them, and
take them captives and besiege them and lie in wait
for them in every ambush.2
But if they repent –i.e. they believe- and keep up
prayer and pay the poor-rate, they are your
brethren in faith.3
1
The Holy Quran, Sura of Al-An’aam (6) Verse (158)
2
3
These people are either killed or convert to Islam.
Their fortunes are regarded as spoils. Their progenies
are captives according to the practices of the Prophet
(peace be upon him and his family). He captured,
overlooked, and accepted atonement.
The second sword is against the Dhimmis. God the
Praised says:
And you shall speak to men –i.e. the Dhimmis-
good words.1
This Verse was repealed afterwards by God’s
saying:
Fight those who do not believe in Allah, nor in the
latter day, nor do they prohibit what Allah and His
Apostle have prohibited, nor follow the religion of
truth, out of those who have been given the Book,
until they pay the tax in acknowledgment of
superiority and they are in a state of subjection.2
Nothing will be accepted from the Dhimmis, who
are enjoying the protection of the Islamic state, except
the tribute otherwise, they are killed, their fortunes
taken as spoils, and their progenies as captives. If
they accept to pay the tribute, it will be prohibited to
take them as captives and to seize their fortunes. In
addition, it will be lawful to marry from them. For
those who declare war against us, it is lawful for us
to capture them and seize their fortunes. In addition,
it is prohibited to marry from them. Nothing will be
accepted from them except converting to Islam,
paying the tribute, or being fought to death.
1
2
The third sword is against the non-Arab
polytheists, like the Turks, Daylam, and Khazar. In
the beginning of the sura in which He mentions the
affairs of the atheists, God says:
If you encounter the disbelievers in a battle,
strike-off their heads. Take them as captives when
they are defeated. Then you may set them free –
after capture- as a favor to them, with or without a
ransom –between the Muslims and them-, when the
battle is over.1
Nothing will be accepted from these people except
being killed or converting to Islam. It is unlawful for
us to marry from them as long as they are in state of
war against us.
The detained sword is that against people of rebel
and interpretation. God says:
If two parties among the believers start to fight
against each other, restore peace among them. If
one party rebels against the other, fight against the
rebellious one until he surrenders to the command
of God.2
When this Verse was revealed, the Prophet (peace
be upon him and his family) said: “One of you will
fight for the interpretation of the Quran in the same
way I fought for its revelations.” As he was asked
about that one, he (peace be upon him and his
family) said: “He is the repairer of the slippers –Imam
Ali Amirul Muminin (peace be upon him)-.”
1
The Holy Quran, Sura of Mohammed —Al-Qital— (47)
Verse (4)
2
Ammar bin Yasir said: “I fought under this pennon
three times with the Prophet (peace be upon him and
his family). This is the fourth. By God I swear, if they
beat us to take us back to Hagar –a region-, we will
be sure that we are the right party and they are the
wrong.”
With these people, Amirul Muminin (peace be upon
him) followed the same practices that the Prophet
(peace be upon him and his family) with the people of
Mecca when he conquered it. He did not capture their
families. The Prophet (peace be upon him and his
family) said: “He who closes his door and keep
himself indoors will be safe. He who disarms himself
will be safe.” In the same way, Amirul Muminin
(peace be upon him) instructed his army –after the
victory in the battle of Jamal- not to capture any one,
kill any wounded, or chase any absconder. He who
disarmed himself would be safe.
The unsheathed sword is that of retaliation. God
the Glorified said:
Capital punishment for the murder of a person; an
eye for an eye…1
The custodians of the victim (the killed person)
unsheathe this sword while the judge is ours.
These were the swords with which God sent
Mohammed (peace be upon him and his family). He
who denies them or even one of them or anything of
their narration or rulings will be reckoned as
disbelieving in that which God the Elevated revealed
to His Prophet Mohammed (peace be upon him and
his family).
1
The Holy Quran,Sura of Al-Ma’ida (5) Verse (45)
Admonition
One day, Imam al-Baqir (peace be upon

him) was instructing and warning a group of
his adherents, who were encompassing him,
while they were absent-minded. The Imam
(peace be upon him) felt angry; therefore,
he nodded the head down, then raised it and
said:
Had a small part of my wording fallen in the heart
of one of you, he would have been surely dead. You
are only soulless ghosts and lightless wicks. You are
like propped up hollow trunks of wood and
manufactured statues. Why do you not extract gold
from stones? Why do you not take light from the
brightest illumination? Why do you not take the gem
from the sea? Take the good wording from him who
said it even if he does not apply it to himself. God
says:
Those who listen to the word, then follow the best
of it; those are they whom Allah has guided.1
Woe to you, deceitful persons, why do you not
thank Him Who gives you the everlasting while you
give Him the passing? One dirham will pass away,
while it will be compensated with ten dirhams up to
seven hundred folds that are doubled by the All-
generous the All-openhanded. God gave you in
remuneration while it is He Who feeds you, waters
you, dresses you, heals you, protects you, and guards
1
you against him who chases you. Moreover, He
shields you in day and night, answers you in
misfortunes, and intends to guide you through tests.
It seems you have forgotten the nights of your pains
and fears. You supplicated to Him and He responded.
This obliges you to show Him gratitude for His good
deeds. Although, you forgot Him while He is the only
worthy of mentioning, and violated His orders. Woe to
you, you are only a thief among the thieves of sins.
You hurry for committing any passionate act or sin
that is shown before you. Due to your ignorance, you
commit the sins as if you are not in God’s sight or as
if God is not watching you.
O seeker of Paradise, Your sleep is too extended,
your riding animal is too tardy, and your
determination is too feeble. What sort of seeker and
sought you are!
O avoider of Hell, your riding animal is taking you
hastily to Hell and you are acquiring that which
drives you into it rapidly. Look at the graves. Their
structures are near to each other while their
inhabitants are very far from each other. They
constructed then destructed, achieved tranquil then
felt lonely, lodged then were troubled, and lived then
left. Except people of the graves, have you ever heard
of remote neighbor, near isolated, destructed former,
troubled resident, and leaving inhabitant?
You are the son of three days; your birthday, the
day on which you will be taken to your grave, and the
day on which you will be resurrected to meet your
Lord. That will be surely a horrible day.
O you owners of admirable masses and camels
kneeling near the springs! Why do I notice that your
bodies are constructive while your hearts and
destroyed? By God I swear, if your sights fall on what
will you unquestionably meet, you will say: “Would
that we could return to the worldly life. We would
never reject any of our Lord's revelations and we
would be true believers.”1
Whatever they had concealed will be revealed to
them. If they were to return to (the worldly life),
they would again worship idols, for they are liars.2
1
Excerpted from the Holy Quran, Sura of Al-An’aam (7)
Verse (27)
2
Short Maxims of Imam Al-baqir
1. Imam Al-Baqir (peace be upon him) said:

Use kind words with the hypocrite, love the
faithful believer sincerely, and regard your
association with (even) the Jew who sits with you.
No mixture is better than the mixture of clemency
and knowledge.
The whole perfection is knowledgeability of the
religious affairs, steadfastness against
misfortunes, and moderation in living.
By God (I swear), the arrogant is trying to strip
God.
5. Imam Al-Baqir (peace be upon him), one
day, asked the attendants, “What is
personality?” Each of them provided his
own opinion. Afterwards, he (peace be
upon him) said:
Personality is to avoid greed so as not to be
humble, avoid begging so as not to be disgraced,
avoid niggardliness so as not to be insulted, and
avoid ignorance so as not to be opposed.
“Who can do all these?” wondered they.
He (peace be upon him) answered:
He who wants to be like him who looks into the
pupil of the eye, the musk in an odor, and enjoys
the same standing of a present caliph –king- will
be able to do so.
6. Before Imam Al-Baqir (peace be upon
him), a man said: “O Allah, make us do
without people.” The Imam instructed:
Do not say such a statement; you should say: O
Allah, make us do without the evil ones. A faithful
brother cannot do without his brother.
Do the right and seclude from whatever does not
concern you. Avoid your enemy. Beware of your
friend except the honest ones who fear God. Never
accompany the sinful and never show him your
secrets. Seek the consult of those who fear God.
A twenty-year friendship is kinship.
You would better deal with no one except him
whom you did a favor.
10.Imam Al-Baqir (peace be upon him) said:
Three manners are the charities of this world and

the world to come: they are to pardon him who
oppressed you, regard him who ruptured relations
with you, and possess yourself when one’s
ignorance inflicts you.
Oppression is of three sorts; a sort God will not

forgive, another God will forgive, and a third God
will not overlook it. Regarding the first one, it is
polytheism. The second is the secret oppression of
oneself. The third is the servants’ oppressing each
other.
The servant (of God) who abstains from supporting

his brother and exerting efforts for settling his
need will suffer from exerting efforts for settling a
need that causes him to commit a sin and
deprives him of the reward. The servant who
abstains from spending alms that pleases the Lord
will spend many folds of those alms in a field that
displeases God.
Anything of God’s act is good for the faithful

believer.
God dislikes people who beg each other

importunately, but he loves it for Himself. Hence,
God the Glorified likes people to beg Him and ask
for what He has in possession.
People’s admonitions will not benefit him whom

God does not make him learn lessons of
admonition from his own self.
The scale of him whose outer appearance is more
preferable than his conscience is weightless.
It happens that you address to a man, ‘May God

fling your enemy,’ while that man’s only enemy is
God.
Three categories of people should not say salaam:

they are those who are in their ways for offering
the (congregational) Friday Prayer, those who walk
in a funeral, and those who sit in a public
bathroom.
A scholar whose knowledge is advantageous (for

people) is better than seventy thousand
worshippers.
A servant will not be scholar before he gets rid of

envying those who precede him and belittling
those who are less than him in (grade) of
knowledge.
He who disobeys God does not know Him.

He (peace be upon him) then recited the
following poetic verses:
You disobey the Lord and show his love.
This is surely strange deed.
If your love is sincere, you will obey Him.
Certainly, the lover obeys the one he loves.
The need for him who has newly been wealthy is

like a dirham in a snake’s mouth; you need it but
you fear the snake.
The bearers of three ill characters will not die

before they suffer the consequence of such
characters: they are oppression, disregard of the
relatives, and perjury against God. The reward of
the regard of the relatives is the most hastened.
Even the sinful people will be enriched and
wealthy when they regard each other (by means of
good mutual relations). Perjury and disregard of
the relatives change countries into deserted
wastelands.
Deeds without knowledge are not accepted.

Knowledge is valueless unless it is matched to
deeds. Knowledge guides its bearers to act (good
deeds). The deeds of the unknowing persons are
worthless.
God has appointed a group of His creatures for

doing favors. He made them love favors and love
practicing them. He also guided the seekers of
favor to seek it from them, and facilitated doing
favors for them in the same way He made the
rainfall drop on the barren lands to enliven its
people as well as them. He also has appointed a
group of His creatures for opposing the favors. He
made them hate favors and hate practice them. He
banned the seekers of favor from reaching them
and banned them from doing favors in the same
way He bans rainfall from reaching the barren
lands in order to kill its people and them.
However, God overlooks very much.
You can realize the love that your brother bears

for you through the love that you bear for him.
Faith is love and hatred.

Our adherents –Shia- are only those who fear and

obey God. Their signs are modesty, piety,
fulfillment of the trusts, very much reference to
God, fasting, offering prayers, piety to (their)
parents, aiding the neighbors especially the poor,
the destitute, the indebted, and the orphans,
truth, reciting the Quran, and avoiding mentioning
people except for praising. In addition, they are
the most trustful of the people of their tribes.
Four characters are within the treasures of

charity: they are the concealment of neediness,
secret almsgiving, suppression of pains, and
containment of misfortunes.
The deeds of the truthful are chaste. The

provisions of the well-intended ones are
increasable. The ages of those who are benevolent
to their wives are addable.
Beware of laziness and tedium. They are the keys

to every evil. The lazy will not fulfill the rights (that
are incumbent upon them) and the tedious will
not submit to the right.
For those who establish good relations with

somebody for the sake of God and their friendship
is depended upon believing in God and being loyal
to their friends—all in the cause of seeking God’s
satisfaction, they will obtain a glimmer of the
illumination of God, security from His
punishment, an argument that make them happy
on the Day of Resurrection, an enduring honor,
and a growing praise. The faithful believer is
neither connected nor detached to God the
Exalted.
As he was asked about an explanations,
Imam Al-Baqir (peace be upon him) said:
‘Connected’ means that the faithful believer is not
a part of (the essence of) God, and “detached”
means that he is not a part of another thing.
It is quite sufficient self-cheating for a man to

notice people’s flaws that he himself enjoys, vilify
someone for a defect that he himself cannot
abandon, or hurt his associates by intruding in
matters that do not concern him.
Modesty is to accept to sit in a place other than

the first row of a session, to greet whomever you
meet, and to avoid disputation even if you are
right.
The (faithful) believers are brothers of each other.

They should not insult, deprive, or mistrust each
other.
36.Imam Al-Baqir (peace be upon him) said
to his son:
Submit the right, for he whoever refrains from
giving something in its right way will give its two-
folds in a wrong way.
Faith will be screened from him who is given

idiocy.
Certainly, God hates the speaker of obscene

language.
God punishes physically and mentally, such as

harsh livelihood and incapability of worshipping.
However, no punishment is harsher than
hardheartedness.
On the Day of Resurrection, an angel will shout,

‘Where are the tolerant ones?’ Few people will
stand up. Then, he will shout, ‘Where are the
withholders?’ Few people will stand up
(The reporter of this narration:) “What are
the tolerant and what are the
withholders?” I asked. The Imam (peace
The tolerant ones are those who put up with
performing the obligatory rituals. The withholders
are those who withhold themselves from
committing the prohibited matters.
God says: O son of Adam, if you avoid what I have

made unlawful, you will be the most pious of
people.
The best adoration is the chastity of the belly and

the genitals.
Good-humouredness and bright-facedness achieve

the others’ affection and approaches to God. Bad-
humouredness and gloomy-facedness achieve the
others’ hatred and take away from God.
I will surely attach my favor with another so that

the latter will keep the previous. To prevent from
doing new favors is to cut off the thanks for the
previous ones. My prestige has never allowed me
to ignore settling the fresh needs.
Pudency and faith are knotted in one bind;

whenever one (of them) goes, the other will follow.
This world is given for the good and the evil, while
God dedicates this religion to certain people.
Faith is declaration and act. Islam is declaration

without act. Faith is the concern of the heart.
Islam is the laws of marriage, legacy, and stopping
bloodshed. Faith is a part of Islam while Islam is
not necessarily a part of faith.
Those who teach a field of knowledge will be

rewarded with the same gifts of those who act
upon it without any shortage in their rewards. In
the same way, those who lead to a theme of
deviation will undergo the same penalties that the
followers of such a theme will undergo without any
lack of their penalties.
Flattering and envy are not within the faithful

believers’ traits unless they are used for the sake
of seeking studies.
Only the scholars are permitted to say, ‘God is the

most knowledgeable,’ when they cannot answer a
question.
According to another narrative:
Only the scholars are permitted to say, ‘I do not
know,’ when they cannot answer a question so
that the asker will not doubt.
The first man whose tongue spoke the Arabic was

Ishmael –the prophet- son of Abraham –the
prophet- (peace be upon them). He was thirteen
year old. Before so, he had spoken the language of
his father and brother. He is the Slaughtered.
May I tell you of the thing that will take the unjust
rulers and the Shaitan away from you if you do it?
Abu Hamza said: “Yes, you may, so that

we will apply it (to out conducts).”
It is the almsgiving. Give alms as early as possible.
Almsgiving blackens the Shaitan’s face and stops
the unjust ruler’s resentment against you on that
day. Cling to cherishing each other for the sake of
God and helping each other in fields of charity.
This will cut off the unjust ruler and the Shaitan.
Persist on seeking God’s forgiveness because it
erases the sins.
The tongue is surely the key to every good and

evil. You should seal your tongues as you seal
your money.
said: “May God’s mercy be upon the faithful
believer who withholds his tongue from saying any
evil saying. This will be the like of giving alms to
himself.”
No one will be saved from committing sins before
he seals his tongue.
It is a sort of backbiting to mention your brother’s

defects that God has concealed. It is not
problematic to mention his explicit flaws, such as
nervousness, hastiness, and the like. Falsehood is
to accuse your brother of a character that he does
not have.
He who describes the right course for people while

he takes the other will be the most regretful on the
Day of Resurrection.
Abide by piety, diligence, honesty, and fulfillment
of the trusts of the charitable as well as the sinful.
If the killer of Ali bin Abi Talib (peace be upon him)
deposits with me a trust, I will surely keep it for
him.
The regard of the relatives purifies the deeds,

increases the fortune, refutes the catastrophes,
makes the judgment easy, and postpones the
death.
58.1Imam Al-Baqir (peace be upon him) said:
O people! You are targets of the death in this

world. You will not receive a new day of the age
unless after the expiry of another (that takes you
near of death). Which meal is empty of choking?
Which drink is empty of throttling? Reform that
which you are going to face by means of that
which you are leaving behind. Today is profit while
the owner of tomorrow is unknown. People of this
world are travelers who open their luggage in other
world. The principals that we are their branches
fade away. How will the branches remain after
their principals? Where are those whose ages were
longer than ours and hopes were greater than
ours? Surely will come to you, son of Adam, that
which you will not be able to challenge, and went
away from you that which you will not be able to
regain. Never regard the incomplete living every
pleasure of which approaches you to death and
draws you near your expiry. You will soon be the
missed beloved and the soulless body. Hence, you
should take care of yourself only and leave
whatever does not mean you. Seek God’s help and
He will help you.
He who does the like of what was done to him is

rewarding properly. He who doubles the favor is
regarded as thankful, and he who thanks is
regarded as generous. He who realizes that the
favors that he has done were, first of all, for his
good will not expect people’s gratitude and will not
anticipate their affection to him. Do not expect
that the others will thank what you have done for
yourself to protect your prestige. You should know
that he who asks you for a favor has not honored
his face against asking you; therefore, you should
honor your face against rejecting him.
God arranges hardships for the faithful servant

like the traveler who arranges presents for his
people. Likewise, He protects him against the
worldly temptations like physicians who protect
their patients.
God gives this worldly pleasures to whom He likes

and whom He dislikes equally; but He gives the
religion to whom He likes only.
The Shias –adherents- of Ali (peace be upon him)

are surely those who meet the needs of each other
for the sake of (their loyalty to) our leadership, love
each other for the sake of our cherishment, and
exchange visits for the sake of proclaiming our
affairs. They do not oppress when they are
enraged and do not exaggerate when they are
pleased. They are blessing for their neighbors and
peace for their associates.
Laziness injures both the worldly and the religious

affairs.
Had the beggars realized the reality of beggary,

they would not have begged for anything. Had
those who do not settle others’ needs known the
reality of their deed, they would have settled every
need.
Within the servants of God, there are the blessed

who live simply and people live in their
neighborhood. They are like rainfall for God’s
servants. On the other hand, there are the
accursed and inauspicious ones who neither live
peacefully nor let people live peacefully. They are
like locust for God’s servants. They ruin everything
they meet.
Receive people with the best things with which you

like to be received. God surely hates him who
damns very much, vilifies, reviles at the faithful
believers, speaks and spreads obscene language,
and insists on beggary. God likes the bashful, the
indulgent, the chaste, and the seeker of chastity.
67.God surely likes exchanging salaams.
MAXIMS OF
IMAM AS-SADIQ
wisdom are related to Imam Abu Abdillah
Ja’far bin Mohammed As-Sadiq (peace be
upon him).
Imam As-Sadiq’s Commandment for

Abdullah bin Jundab
It is related that Imam As-Sadiq (peace be

upon him) said:
O Abdullah, the Shaitan has arranged his traps in
this deceitful world to target our disciples only, but
the world to come is too great in their eyes to seek a
substitute for it. Oh, for hearts that are stuffed with
illumination. For them, this world is as same as a
poisonous snake and an outlandish enemy. They
found amiability with God and they found strange
that with which the luxurious ones found
amusement. They are surely my disciples. They
uncover every seditious matter and relieve every
misfortune.
O son of Jundab, tt is obligatory upon every
Muslim, who claims of knowing us, to maintain
judgment with his deeds everyday; if he notices that
he has done a good deed, he should do it
increasingly, and if he notices that he has committed
an evildoing, he should seek God’s forgiving it so that
he will not be disgraced on the Day of Resurrection.
Blessed be the servant –of God- who does not envy
the wrongdoers for their having the worldly pleasures.
Blessed be the servant who sought the world to come
painstakingly. Blessed be him who is not cheated by
the false expectations. God’s mercy be upon those
who were lanterns and lights. They advocated us
through their deeds and all efforts. They are unlike
him who divulges our secrets.
O son of Jundab, the true faithful believers are
those who fear God and work hard so as the guidance
they have been given will not be taken from them. If
they remember God and His grace, they feel
apprehensive and fearful. If God’s Verses are recited
before them, they will increase their faith due to the
power that He shows, and they depend upon their
Lord.
O son of Jundab, in the old time, ignorance was
erected and based. This is because they betook God’s
religion playfully and jokingly to the degree that he
whoever did something for God’s sake was intending
someone else. Those are surely the unjust.
O son of Jundab, if our Shias –adherents- opt for
righteousness, the angels will shake hands with
them, they will get provisions from above –the
heavens- and below –the earth-, and God will respond
to all their supplications.
O son of Jundab, speak only good wording about
the sinful people of your sect. You should supplicate
to God importunately to guide them and accept their
repentance. He whoever proposes us, follows us,
shuns our enemies, says only what he knows, and
says nothing about what he ignores or deems it
problematic will be in Paradise.
O son of Jundab, decline is the result of him who
depends upon his acts. He who commits sins and
depends totally upon God’s mercy will not be saved.
The safe are those who are in a situation between
hope and fear, whose hearts are as if they are in a
claw of a bird due to their eagerness for the reward
and fear from the penalty.
O son of Jundab, he who is pleased that God will
give him the women of Paradise in marriage and
crown him with the light should please his faithful
brother.
O son of Jundab, sleep little at night and speak
little in day. The less thankful organs are the eye and
the tongue. Mother of Solomon the prophet (peace be
upon him) instructed him, saying: “O son, beware of
sleeping. It make you needy on that day when people
will be in importunate need for their deeds.”
O son of Jundab, the Shaitan has some traps with
which he traps the others. Keep yourselves safe
against his snares and traps.
(Abdullah bin Jundab related) I asked, “O
son of the messenger of God, what are these
traps and snares?” Imam As-Sadiq (peace be
upon him) answered:
The trap of the Shaitan is withholding from doing
charity to the friends, while his snare is sleeping
away the settlement of the obligatory prayers.
Certainly, no worship is preferred to walking for
visiting and providing charity to the friends. Woe to
those who are inadvertent against their prayers, sleep
inattentively, and mock at God and His marks. They
shall be weightless on the Day of Resurrection, and
God will not speak to them nor will He look at them
on the Day of Judgment nor will He purify them.
They will face a painful torment.1
O son of Jundab, God will ease him who begins his
day thinking only how to save himself from Hell and
seeking few profits from his Lord. God will make Hell
the lodge of him who cheats, debases, and aggresses
his friend. Like salt dissolving in water, faith will
dissolve in the hearts of those who envy a faithful
believer.
O son of Jundab, he who makes efforts for settling
his friend’s need is as same as that who roams
between Safa and Marwa2. He who settels the need of
his friend is regarded as same as those whose blood
was shed in the battles of Badr and Uhud for God’s
sake3. God did not punish a nation before they had
disregarded the rights of the poor among them.
1
This sentence is excerpted from the Holy Quran, Sura
of Aal Imran (3) Verse (77).
2
Safa and Marwa are two places near the Kaaba –the
Holy House of God- in Mecca. Roaming between Safa and
Marwa is within the obligatory rites of the ritual
Pilgrimage (hajj).
O son of Jundab, inform our Shias –adherents- not
to be highly tranquil. Pursuance to our leadership is
not obtained without piety, painstakingness, and
consoling the brothers for God’s sake. He whoever
oppresses people is not within our adherents.
O son of Jundab, the characters of our Shias are
many: they are generosity, openhandedness with the
friends, and offering fifty rak’as in day and night
(seventeen rak’as of the obligatory prayers and thirty-
three rak’as of the nafilas). Our Shias neither shout
like dogs nor are they avaricious like crows. They
never lodge next to our enemies and never beg him
who hates us even if they starve. Our Shias never
have the meat of eel and never pass their hands over
their slipper during the ritual ablution. They keep up
the offering of the Dhuhr –midday- Prayer and do not
drink any intoxicant.
(Abdullah bin Jundab related) I asked, “God
make me your sacrifice, where can I find
such Shias?” Imam As-Sadiq (peace be upon
him) answered:
You will find them on the summits of mountains
and in outskirts. Whenever you are in a city, you will
know the faithful by asking about the one whom the
people of the city do not neighbor nor does he
neighbor them. That is the faithful believer. This is in
the Holy Quran. God says: “A man came running
from the farthest part of the city.”1
3
Badr and Uhud are the two foremost battles of the
Prophet (peace be upon him and his progeny).
1
The Holy Quran, Sura of Yasin (36) Verses (20)
That was Habib the carpenter. He was the only
faithful believer.
O son of Jundab, all sins are forgivable except
mistreating the people of your sect. Every charity is
acceptable except that which is done for showing off.
O son of Jundab, love (others) for God’s sake. Cling
to the firmest handle. Stick on the guidance so that
your deeds will be accepted. God says:
I am All-forgiving to the righteously striving
believers who repent and follow the right guidance.1
Hence, nothing except faith will be accepted, no
faith without deed, no deed without conviction, and
no conviction without submission. The master of all
these is guidance. The deeds of him who follows the
right guidance will be accepted and ascended to the
Divine Realm.
God guides to the right path whomever He wants.2
O son of Jundab, if you desire for neighboring the
Glorified God and residing in the Elevated Paradise in
His vicinity, you should demean the worldly
pleasures, regard death permanently, and spare
nothing for tomorrow. You should know that you will
get the reward of whatever you precede –in charity-
and get the punishment of whatever you delay.
O son of Jundab, he whoever deprives himself of
enjoying his earnings is collecting for others. He
whoever complies with his passions is complying with
his enemy. For those who trust in Him, God will
settle their worldly affairs as well as the affairs of the
world to come and keep for them whatever they miss.
1
The Holy Quran, Sura of Taha (20) Verse (82)
2
He who does not choose steadfastness for facing
every misfortune, thanks for every grace, and
easiness for every complexity will surely be too short
to continue. Be broad-minded whenever a misfortune
inflicts you, whether in your son, wealth, or other
matters. The fact of every misfortune is that God
receives his loan and takes his gift back so as to test
your tolerance and thanking. Trust in God in a way
that you will not dare to disobey Him. Fear Him in a
way that you do not despair of His mercy. Do not
believe the saying and praise of the ignorant so that
you will not be arrogant, tyrant, and esteem your
deeds exaggeratedly. Adoration and modesty are the
best of deeds. Do not waste your fortune and put up
the others’ fortunes through what you are going to
leave for them. Satisfy yourself with what God is
giving you. Never look to what others have. Never
expect (the good of) what you will not get. He who
satisfies himself will surely attain self-sufficiency. He
who is not pleased will never satiate. Take your share
of the world to come. Never be arrogant when you are
rich and intolerant when you are poor. Never be so
crude that people desist from approaching you. Never
be so humble that you will be disgraced by whoever
knows you. Never quarrel with him who is higher
than you. Never mock at him who is lower than you.
Never dispute about a matter whose rightful owners
are the opposite party. Never listen to the foolish.
Never humiliate yourself before any person. Never
depend upon anyone’s protection. Stop engaging
yourself in a matter before you check it completely
and realize its entrance and exit so as to avoid
sorrow. Consider your mind as a kinsman whose
opinion you seek. Consider your knowledge as the
father that you follow. Consider your self as the
enemy that you fight and the loan that you will
defray. You are assigned as the doctor of yourself and
shown the prescription of health, the malady, and the
remedy. See how you will treat yourself. If you have
done favor to someone, you should not violate it by
mentioning it and showing the obligation on him. You
should attach another favor to the previous. This will
be more fitting for you and will make your reward in
the world to come more fixed. Keep silent and you will
be reckoned as indulgent whether you were
knowledgeable or ignorant. Silence is an ornament
before the scholars and a screen before the ignorant.
O son of Jundab, once, Jesus son of Mary (peace be
upon them) asked his companions: “Supposing you
pass by one of your friends and find that his dress
was raised and a part of his genitals was shown. Will
you screen him or reveal the genitals completely?”
“We will surely screen him,” answered they. “No, you
will reveal the genitals completely,” he replied. Hence,
they realized that he had provided them a proverb. “O
Spirit of God, How is that?” they asked. He (peace be
upon him) explained, “As you notice your friend’s
flaw, you do not cover him. I tell you truthfully that
you will not get what you want unless you leave your
desires. Likewise, you will not attain your hopes
unless you become steadfast against matters that you
hate. Beware of looking (at foreign women even one
time), because it sets sexual appetite in the heart.
This will sufficiently be sedition. Blessed are those
whose sight is in their hearts not in their eyes. Do not
go after people’s defects as if you are lords. You
should inspect your defects like the slaves. People are
either sick or healthy. Be kind to the sick and thank
God for the health.”
O son of Jundab, regard him who ruptured
relations with you, give him who deprived you (of his
bestowals), treat kindly him who mistreated you,
greet him who reviled at you, be just to him who
disputed with you, and pardon him who wronged you
in the same way you like others to pardon you. Take
lessons from God’s pardoning you; do you not see
that His sun is covering the pious and the licentious
and His rain is falling on the virtuous and the
wrongdoers?
O son of Jundab, do not give alms openly for the
purpose of making people second you. If you do so,
then you have taken your reward. You should not let
your left hand know that your right hand has given
alms. He to whom you are giving alms secretly will
surely reward you openly before all people on the day
on which it will not be harmful for you that people
witness your almsgiving. Low you voice because your
Lord, Who knows whatever you say secretly or
openly, has already known your question before you
ask it. When you fast, you should not backbite
anybody. Do not oppress anyone while you are
fasting. Do not be like those who fast for showing off;
their faces are dusty, hair is disheveled, and mouths
are dry just for making people know that they are
fasting.
O son of Jundab, all the good and all the evil are in
front of you. You will see the true good and the true
evil after the world to come. God the Glorified put all
the good in Paradise and all the evil in Hell, because
they will persist. It is an obligation upon him whom
God has gifted guidance, honored with faith, granted
intelligence, supplied with a brain with which the
graces are recognized, and given knowledge and
wisdom with which the worldly and religious affairs
are managed, it is an obligation on him to deem
obligatory upon himself to thank God, never show
ingratitude, never forget, obey, and never challenge
Him. This obligation is for the old graces that the
Lord considered perfectly, the new ones that He gave
after creation, the great rewards that He promised,
and the favor of imposing only the possible and
guaranteeing to help do it. He also called man to seek
His help to perform the fewest of what He imposed
upon him. Nevertheless, man is ignoring and unable
to do what God ordered him to do. He dressed the
garb of belittling the bond between the Lord and him,
pursued his whims, went on complying with his
lusts, and preferred the world to the world to come;
yet, he hopes to be in the Highest Paradise. You
should never expect to have the ranks of the doers of
charity while you practice the deeds of the evildoers.
When the Falling Event will come to pass, the
Resurrection will arise, the Great Predominating
Calamity comes, the All-omnipotent will maintain the
scale for judgment and the creatures will be
resurrected for the Day of Judgment, only then you
will realize whose is the honor and exaltation and
whose is sorrow and disappointment. Hence, work in
this world so that you will win in the world to come.
O son of Jundab, in one of His revelations, God, the
Majestic the Glorified, said: “I will accept only the
prayers of him who humiliates himself before My
greatness, abstains from the pleasures for My sake,
spends his day with referring to Me, never tyrannizes
My creatures, serves the hungry, attires the naked,
treats the injured kindly, and finds a place for the
strange. The light of such people will shine like
sunlight. I will give him light in the gloom and
composure in the situations of ignorance. I will
protect them by My might and assign My angels as
their guards. I will respond when they call on Me and
give when they ask Me. They are the like of the
Highest Paradise; its fruits are unparalleled and it
never changes.”
O son of Jundab, Islam is naked; pudency is its
dress, decorum is its adornment, good deed is its
personality, and piety is its pillar. Everything should
have a basis. The basis of Islam is the adoration to us
—the Prophet’s family.
O son of Jundab, God, the Blessed the Exalted, has
a wall of light that is framed with aquamarine and
silk and decorated with fine green silk. This wall is
fixed between our enemies and our followers. When
the brains will boil, the hearts will reach the throats,
and the livers will be fired due to the long period of
the situation of the Resurrection, the disciples of God
will be taken into that wall. They will be under God’s
security and protection. They will have whatever they
desire and whatever their eyes find sweet. The
enemies of God will be muffled by the sweat and
thrilled by fear. They will look at what God will
arrange for them and say: “Why is it that we cannot
see men whom we had considered as wicked?”1 Then,
God’s disciples will look and laugh at them. This is
God’s sayings:
We mocked at them. Can our eyes not find them?2
1
This statement is excerpted from the Holy Quran, Sura
of Ssad (38) Verse (62)
2
The Holy Quran, Sura of Ssad (38) Verse (63)
On the Day of Judgment, the believers will laugh
at the disbelievers, while reclining on couches and
reviewing the bounties given to them.3
At that time, God will take everyone who supported
any of our disciples, even by a single word, to
Paradise without judgment.
3
The Holy Quran, Sura of Ssad (83) Verses (34-5)
Imam As-Sadiq’s Commandment for
Abu Ja’far Muhammad Bin
Annu’man Al-Ahwal
Abu Ja’far said: Imam as-Sadiq (peace be

upon him) said to me:
God the Glorified imputed dishonor to some people
in the Quran because they divulged secrets.
Abu Ja’far said: “God make me your
sacrifice, where is that (in the Quran)?”
asked I. The Imam (peace be upon him)
answered:
This is in His saying:
When they receive any news of peace or war, they
announce it in public.1
He (peace be upon him) then added:
The divulgers of our secrets are as same as those
who unsheathe swords in our faces. God’s mercy be
upon him who buries under the feet whatever he
hears from our concealed issues. I swear by God, I
know the evil among you more accurately than a
veterinarian’s knowledge of his sick animals. The evil
ones among you are those who recite the Quran only
in public, offer the prayers in the final of their times,
and do not control their tongues. When Al-Hasan bin
Ali (peace be upon them) was stabbed and people
mutinied, he conceded to Muawiya. Hence, his
1
followers came to him and said: “Peace be upon you,
disgracer of the believers!” He (peace be upon him)
said: “I am not the disgracer of the believers. I am
their consolidator. When I noticed that you were
weaker than them, I conceded so that you, as well as
I, would remain among them. This is the same reason
that made the Scholar crack the ship so that it would
be kept for its owners1.”
O son of Annu’man, as I say something to one of
you, he relates it to me before others. This will make
him deserve my curse and disavowal. My father used
to say: “Nothing is more delightful than taqiyyah2. It
is the shelter of the faithful believers. Without
taqiyyah, God would not have been worshipped.” God
says in this regard:
The believers must not establish friendship with
the unbelievers in preference to the faithful.
Whoever does so has nothing to hope for from God
unless he does it out of fear or pious dissimulation –
taqiyyah-.3
O son of Annu’man, beware of contention, because
it makes void your deeds. Beware of disputation,
because it destroys you. Beware of quarrelsomeness,
because it takes you away from God. Those who
preceded you used to keep silence, while you are
1
This is an indication to the story of Moses the prophet
and the Scholar that is mentioned in the Holy Quran;
Sura of Kahf, Verses 65-82.
2
Taqiyyah stands for using courtesy with the enemies so
as to be saved from their harm. This courtesy includes
conforming the enemies by deeds and sayings even if
this requires opposing one’s own principals.
3
learning how to speak. If one of them wanted to
dedicate his efforts to worship, he would have to
learn keeping silent ten years before so. If he learnt it
adequately, he would go worshipping. Otherwise, he
would say: No, I am not fit enough for so.
Only he who keeps silent against obscenity and
tolerates harm in the unjust state will be saved.
These are the chaste, the pure, and the true disciples.
Moreover, they are the faithful believers. The most
hated to me are the distributors of the news, the
gossiping, and those who envy their friends. They are
not from me and I am not from them. My disciples
are only those who submit to our affairs, pursue our
tracks, and rest upon us in every matter. I swear by
God, if you provide gold as much as this earth for
God’s sake and then envy a believer, you will be
ironed with that gold after it will be heated in Hell.
O son of Annu’man, the divulger of our secrets is
more sinful than him who kills us with his sword. He
is surely more sinful. He is surely more sinful.
O son of Annu’man, he whoever relates a narrative
to us is murdering us intentionally, not
unintentionally.
O son of Annu’man, in the shadows of the unjust
ruling regime, you should receive everybody that you
fear warmly. He who opposes the unjust government
is killing and destroying himself. God says:
Do not push yourselves into perdition.1
O son of Annu’man, the Shaitan is still attaching to
us -the prophet’s family- those who are neither with
us nor with our religion. When such an individual is
1
raised and regarded by people, the Shaitan will order
him to fabricate lies against us. Whenever such an
individual goes, another will come forth.
O son of Annu’man, he who says, ‘I do not know,’ if
he does not find the answer of a question is behaving
fairly to knowledge. The faithful believers who bear
malice in a situation should get rid of that malice as
soon as that situation ends.
O son of Annu’man, the scholar1 cannot tell you of
everything he knows, because he is God’s secret that
He revealed to Gabriel the angel. Gabriel revealed it to
Mohammed (peace be upon him and his family), and
he revealed to Ali (peace be upon him) who revealed it
to Al-Hasan (peace be upon him). Al-Hasan revealed
to al-Hussein (peace be upon him) who revealed to Ali
(peace be upon him). Ali (peace be upon him) revealed
it to Mohammed (peace be upon him) who revealed it
to someone. Do not be hasty. This issue 2 was about
to be come forth three times, but it was postponed
because you declared it publicly.
Your enemies are more acquainted with your
secrets.
O son of Annu’man, Keep yourself safe. You have
disobeyed me. Do not divulge my secrets. Al-Mughira
bin Saeed forged lies against my father and divulged
his secrets; therefore, God caused him to suffer the
heat of iron. Likewise, Abul-Khattab forged lies
against me and divulged my secrets; therefore, God
caused him to suffer the heat of iron. For those who
conceal our affairs, God will adorn them with our
1
The scholar, here, is the sinless Imam.
2
The issue is the advent of Mahdi the Expected (peace
be upon him).
affair in this world and the world to come, give them
their shares, and guard them against the heat of iron
and the narrow detention.
Once, the Israelis were inflicted with such a harsh
famine that their animals and children perished.
Hence, Moses the prophet (peace be upon him)
supplicated to God to save them. God said: “O Moses,
they have made public fornication and usury,
constructed the churches, and wasted the
almsgiving.”
Moses said: “O Lord, be merciful to them out of
your compassion. They do not understand.”
Thus, God told Moses that He would send rainfall
on them and test them for forty days. But they
publicized this matter; hence, God ceased rainfall for
forty years. In the same way, as your issue was about
to come forth, you publicized the matter in your
sessions.
O Abu Ja’far, what is your business with people?
Leave them alone and do not call anyone to this
matter. I swear by God, if the inhabitants of the
heavens and the earth support each other on
deviating a servant whom God wants to guide, they
will not be able to do it. Let people alone and do not
say this is my brother, uncle, or neighbor. When God
the Glorified wants the good of somebody, He will
make his soul so fertile that he accepts any good
matter and refuse any evil. Then God will strike his
heart with a word that corrects his matter totally.
O son of Annu’man, if you want your friend to keep
your friendship, you should not joke or dispute with
him, show him pride, or mistreat him. Do not inform
your friend of all of your secrets except those which
will not harm you if your enemy knows them,
because it is possible that your friend becomes your
enemy someday.
O son of Annu’man, a servant will not be a faithful
believer before he learns three characters; one from
God, one from His Messenger, and one from the
Imam. The character that he should learn from God
is the concealment of secrets. God the Glorified says:
He knows the unseen and He does not allow
anyone to know His secrets…1
The character that he should learn from the
Prophet (peace be upon him and his family) is that he
should treat people courteously.
The character that he should learn from the Imam
(peace be upon him) is to be steadfast against
situations of misfortune and crises until relief comes
about.
O son of Annu’man, eloquence is neither the
sharpness of the tongue nor the much speaking. It is
targeting the meaning and going for the evidence.
O son of Annu’man, he whoever sits with those who
revile at God’s disciples is disobeying God. He
whoever suppresses his rage for our sake since he
cannot show it will be with us on the Highest Peak.
God will cause to suffer the heat of iron and the
narrow detention those who begin their days with
divulging our secrets.
O son of Annu’man, do not seek knowledge for
showing off, pride, and disputation. Do not leave it for
the desire of ignorance, belittlement of knowledge,
1
The Holy Quran, Sura of Al-Jinn (72) Verse (28)
and feeling shy of people. The protected knowledge is
the like of a covered torch.
O son of Annu’man, when God the Glorified wants
to do good to a servant, He situates a white mark in
his heart. Hence, the heart will be in search of the
right. Then he will be as hasty as a bird going back to
its nest for achieving your affair.
O son of Annu’man, God causes the adoration to us
–the Prophet’s family- to descend from the heavens. It
is situated in warehouses, like those of gold and
silver, under the Divine Throne. He descends it in
limited quantities and gives it to the best of His
creatures only. It is in a cloud similar to that of rain.
When God wants to give it exclusively to whom He
loves, he permits that cloud to pour. It then pours,
like rainfall, on the fetuses in their mothers’ wombs.
Imam As-Sadiq’s Message to a
Group of His Adherents and
Companions
Ask God for good health. Adhere to courtesy,

decorum, tranquility, and pudency, and promote
yourselves against what the virtuous ones among you
promote themselves against. Remark favorably on the
wrong people: be steadfast against their oppression,
beware of opposing them, and use taqiyyah of which
God ordered you when you sit, associate, and discuss
with them. You have to sit, associate, and discuss
with them. They will surely hurt you if they notice
that you deny their beliefs. They will surely subjugate
you unless God protect you against them. Their
hearts bear malice and hatred against you more than
what they show. You have to associate with them.
The servant that God created as faithful believer
will not die before he hates and go away from evil. He
whom God causes to hate and go away from evil will
be saved from arrogance and pride. Hence, his
mannerism and features will be well and his face will
be smiling. He will acquire the decorum, tranquility,
and reverence of Islam, keep himself away from
matters that God forbids, and evade matters that
enrage God. Moreover, God will endow him with
people’s affection and courtesy and save him from
boycotting people and engaging in disputations.
The servant that God created him as disbeliever will
not die before he loves and favors evil. He whom God
causes to love and favor evil will be arrogant and
proud. Hence, he will be hard-hearted, vicious, rude-
faced, famed of vulgarity, and shameless. God will
dishonor him as nothing will prevent him from
committing the prohibited matters and the acts of
disobedience to God. He will hate obedience to God
and its people. Far away are the believers’ manners
from the disbelievers’. Ask God for good health and
seek it from Him. All power and might belong to God.
Supplicate to God very frequently. He loves the
servants who supplicate to Him. He promised them of
response. On the Day of Resurrection, God will
change the believers’ supplications into deeds due to
which their ranks of Paradise will be added. Refer to
God very much in every hour of every day and night.
He ordered to mention Him frequently and He will
mention the believers who mention Him. God will
remember graciously every believer who mentions
Him.
Keep us the prayers in general and the middle
prayer in specific, and stand up while offering prayers
in obedience to God, as God ordered the faithful
believers before you in His Book. You should love the
poor Muslims. He whoever debases and humbles
them will deviate from God’s religion and God will
debase him. Our father the Prophet (peace be upon
“My Lord ordered me to love the poor Muslims.”
You must know that God will throw hatred and
belittlement upon him whoever humiliates any of the
Muslims, so that people will hate him intensely. Fear
God in regard to the poor Muslims; your brothers. It
is obligatory upon you to love them, since God
ordered His Prophet (peace be upon him and his
family) to love them. He whoever dislikes those whom
God ordered His Prophet (peace be upon him and his
family) to love is disobeying God and His Messenger.
He who disobeys God and His Messenger to death will
be reckoned as one of those who returned into a
rebel.
Beware of pride and arrogance, because arrogance
is God’s dress, and He will surely subdue and
humiliate him whoever tries to take His dress.
Beware of oppressing each other, because this is
not a character of the virtuous. God will make the
results of any oppression against the originator of
that oppression and will give His victory to the
wronged party. He whom is given God’s victory will
surely overcome and prosper.
Beware of envying each other, because it is the
origin of atheism.
Beware of standing against the wronged Muslim,
because God will respond to him when he supplicates
to Him. Our father the Prophet (peace be upon him
and his family) said:
“The supplication of the wronged Muslim is
responded.”
Beware of desiring for anything that God forbids.
God will deprive those who violate the prohibited
matters of Paradise and its pleasures, delights, and
everlasting awards.
Imam As-Sadiq’s ‘Dispersal of Gem’
Some of the Shias name the following

words of Imam As-Sadiq (peace be upon
him) as ‘dispersal of gems’:
1. Inconsiderate judgment causes discrepancy,
criticism causes enmity, lack of tolerance causes
scandal, divulgement of secrets causes meanness,
generosity causes cleverness, and niggardliness is
inadvertence.
2. To adhere to God, satisfy with His act, and trust
Him—these three matters gather the good of this
world and the world to come for him whoever
holds fast to them.
3. He who neglects three characters will be deprived:
they are to ask from the generous, associate with
the scholars, and attract the attention of the
powerful.
4. Religiousness, modesty, and generosity—these
three matters bring about the affection of others.
5. He who disavows three will attain three: he who
disavows evil will attain dignity; he who disavows
arrogance will attain nobility; he who disavows
niggardliness will attain honor.
6. Three characters bring about hatred: hypocrisy,
oppression, and self-conceit.
7. He who does not have one of three characters is
not regarded as noble: they are a mind that
beautifies him, a fortune that dispenses him of
people, or a clan that supports him.
8. Envy, talebearing, frivolity—these three matters
cause degradation.
9. Three characters are not known only in three
situations: the clement are known only in
situations of rage, the courageous are known only
in wars, and brothers are known only in situations
of neediness.
10.He whoever enjoys three characters is certainly
hypocrite even if he offers prayers and fasts: he
who lies when he speaks, breaches his promises,
and violates the trusts.
11.Beware of three categories of people: the traitor,
the oppressor, and the talebearer. He who betrays
others for your sake will surely betray you, he who
oppresses others for your sake will surely oppress
you, and he who bears others’ news to you will
surely bear your news to others.
12.No one should be regarded as trustful before he
keeps three things: funds, secrets, and honors. He
who keeps two and betrays a third is not trustful.
13.Do not consult the foolish, seek the help of the
liar, or trust in the affection of the weary. The liar
brings near the remote and makes the near
remote, the foolish does his best for you but
cannot attain anything, and the weary disappoints
you in your most reliable matter and breaks your
most associated matter.
14.Four things do not have sufficiency with four
matters: the land never has its sufficiency from
rainfall, the eye never has its sufficiency from
looking, the female never has its sufficiency from
the male, and the scholar never has his sufficiency
from knowledge.
15.Four conducts bring old age before its time: they
are eating dried meat, sitting on wetlands, scaling
the stairs, and copulating with old women.
16.Women are of three categories: one is for you, the
other is for you and against you, and the third is
against you. The one that is for you is the virgin.
The one that is for you and against you is the non-
virgin. The one that is against you is the mother of
sons of another man.
17.He who enjoys three characters is surely a master:
they are suppression of the rage, pardoning the
wrongdoings, and regard (others) by means of soul
and property.
18.Three things will inevitably suffer three matters:
the horse will inevitably suffer a stumble, the
sword will inevitably suffer a false strike, and the
wise will inevitably suffer a slight fault.
19.Eloquence is in three matters: to approach the
intended meaning, evade surplus wording, and
explain big meanings with little words.
20.Safety lies in three matters: controlling the
tongue, extent of the house, and feeling sorry for
the faults.
21.Ignorance is in three matters; change of the
friends, unproved seclusion, and spying on
unconcerned affairs.
22.He who enjoys three characters will suffer from
their bad turns: they are evil plots, breach, and
rebellion. This is proved through God’s sayings:
Evil plots only affect the plotters.1
Consider the result of their plot. We destroyed
them and their people altogether.2
As for those who disregard their pledge, they do
so only against their own souls.3
People, your rebellion will only harm yourselves.
You may enjoy the worldly life.4
23.Three matters stop man from seeking rise: they
are lack of self-determination, lack of
management, and lack of opinion.
24.Determination should be in three matters: they
are serving the powerful, obeying the father, and
submission to the master.
25.Amiability is found with three individuals: they are
the compliant wife, the pious son, and the good
friend.
26.He whom is given three characters will obtain
three things: satisfaction with what is given,
despair of what is in people’s possession, and
avoidance of curiosity.
27.Generosity is worthless unless three characters
are done: being openhanded in situations of
prosperity and dearth, giving to the deservers, and
believing that the thanks that he received from
those whom he endowed is more valuable than
what he had given to them.
1
2
The Holy Quran, Sura of An-Naml (27) Verse (51)
3
The Holy Quran, Sura of Al-Fat’h (48) Verse (10)
4
28.Man is not excused in three matters: counseling
with the well-wishers, treating the envious
courteously, and showing affection to people.
29.Intelligence cannot be attained unless three
matters are achieved: submission to the right
whomever its party is, acceptance for people
whatever is accepted for oneself, and treating the
wrongdoer considerately.
30.Favors will not remain unless three characters are
enjoyed: knowledge of matters that is incumbent
for God the Praised in regard to the favors,
showing gratitude for them, and avoidance of
finding faults with them.
31.If you are inflicted with one of three matter, you
will hope were you dead: ceaseless, scandalous
indignity, and overcoming enemy.
32.He who refuses three will be inflicted with three:
he who refuses safety will be inflicted with
disappointment, he who refuses a favor will be
inflicted with sorrow, and he who refuses having
many friends will be inflicted with loss.
33.It is obligatory upon everyone to avoid three
matters: associating with the evildoers, talking
with women, and sitting to the heretic people.
34.Generosity is proved through three matters: well
mannerism, suppression of anger, and turning the
sight –from the forbidden views-.
35.He who trusts three is cheated: he who believes
the impossible, depends upon the distrustful, and
acts greedily upon what he does not possess.
36.He who uses three characters is spoiling his
religion and his world: he who mistrusts
everything, believes every matter he hears, and
accepts to be controlled by his wife.
37.The best kings are those who enjoy three
characters: kindness, generosity, and justice.
38.Kings should never neglect three matters:
protecting the borders, looking closely into the
affairs of the subjects, and selecting the virtuous
for the official jobs.
39.Three matters are obligatory upon the kings’
friends and subjects: the obedience to them,
advising them in their presence and absence, and
supplicating to God to give them victory and
goodness.
40.Three matters are obligatory on the rulers for both
the chiefs and the subjects: they must reward the
doers of charity perfectly so that they will be urged
doing charity increasingly, cover up the
wrongdoers’ deeds so that they will repent and
stop bad behavior, and combine all the subjects
with fairness and justice.
41.Three kinds of people will surely worsen if the
kings neglect them: a mischievous lazy individual
who strays from the commons, a caller to a heresy
whose slogan is enjoining good and forbidding evil,
and people of a city who vote for a chief who
prevents the king from applying the laws on them.
42.The intelligent should not underestimate anybody.
The most people whom should never be
underestimated are three: the scholars, the rulers,
and the friends. He who underestimates the
scholars will spoil his religion, he who
underestimates the rulers will spoil his worldly
pleasures, and he who underestimates his friends
will spoil his personality.
43.The clique of the rulers is of three classes. One is
charitable. It is the blessing of the ruler as well as
the subjects. The second is caring for guarding
what is in their hand only. They are neither
praised nor dispraised. Yet, they are nearer to
censure. The third is the vicious. They are
doomed. The ruler is dispraised because of the
existence of such a class.
44.All people require three things: security, justice,
and fertility.
45.Three persons disturb the life: the unjust ruler,
the bad neighbor, and the bad-tongued wife.
46.Residence is valueless without three things: gentle
wind, profuse fresh water, and a productive land.
47.Three matters result in sorrow: boasting, pride,
and competition in power.
48.Three characters are stuck to son of Adam: envy,
acquisitiveness, and appetite.
49.If one of three characters is found in an
individual, he will have them all in his excellence,
solemnity, and beauty. They are piety, clemency,
and bravery.
50.He whom is given three characters will be perfect:
intelligence, beauty, and eloquence.
51.Safety will be the share of three categories until
they attain their purpose. They are women until
they give birth, kings until they die, and the
absent until they return.
52.Three characters beget deprivation: insistence in
beggary, backbiting, and mockery.
53.The end of three matters is bad: the heroes’ attack
during wars in inappropriate opportunities even if
they triumph, to have medicine while enjoying
good health even safety is gained, and to ask the
ruler even if they settle the needs.
54.Every man claims accuracy of three matters: his
religion, his whim that overcomes him, and his
policy of life.
55.People are of three classes: obeyed masters, equal
individuals, and opposed people.
56.The pillars of this world are three: fire, salt, and
water.
57.He who seeks three things wrongly will be
deprived of three things fairly: he who seeks the
worldly pleasures wrongly will be deprived of the
world to come fairly, he who seeks leadership
wrongly will be deprived of obedience fairly, and he
who seeks fortunes wrongly will be deprived of
having it permanently fairly.
58.Strong-minded individuals should not do three
matters: they should not have poison as an
experiment even if they will be saved, should not
tell their envious kinsmen of their secrets even if
they will not divulge, and should not work in seas
even if their richness lies there.
59.People of any town should not dispense with three
individuals for seeking their opinion regarding the
affairs of their living and religion. If they lack the
existence of such individuals, they will be regarded
as uncivilized. Those are a pious knowledgeable
jurist, an obeyed virtuous ruler, and a trustful
erudite physician.
60.A friend is tested through three matters. If he does
them then he is a true friend, otherwise he is false.
You should ask him for some money, deposit some
money with him, and cause him to participate in
an unfavorable matter.
61.If people are saved from three things, they will be
saved comprehensively: the obscene tongues, the
bad hands, and the bad deeds.
62.A master will never feel quiet if his servant does
not enjoy anyone of three characters: a religion
that guides him (to the right), mannerism that
makes him polite, and fear that precludes him
(from committing evildoings).
63.Man needs three characters in order to live
peacefully in his house with his dependants. He
should stick himself to them even if they are not
his nature: nice association, moderate affluence,
and reasonable jealousy.
64.Every craftsman requires three characters without
which he will not get earnings: skillfulness of his
craft, fulfillment of the trusts, and attracting the
customers.
65.The mind of him who suffers one of three
misfortunes will surely be missing: a departing
grace, an immoral wife, and a disaster in a dear
person.
66.Courage depends upon three characters each of
which has an advantage that the others do not
have: generosity of souls, refusal of humility, and
seeking fame. If a hero has these characters
together, he will be the unbeatable champion and
the most famous intrepid. If he enjoys them all in
different degrees, he will be more courageous and
more intrepid.
67.Three matters are obligatory upon sons regarding
their parents: showing gratitude to them for any
situation, obeying them in every matter they order
or warn against except acts of disobedience to
God, and advising them secretly and openly.
68.Three matters are obligatory upon the fathers
regarding their sons: choosing good mother,
choosing good name, and exaggerative discipline.
69.Brothers are in need of three characters so that
their fraternity will endure lest, they will differ and
hate each other: treating each other fairly, treating
each other mercifully, and avoiding envy.
70.Relatives will surely suffer weakness and
schadenfreude of their enemies if they ignore three
matters: they should avoid envying each other so
that they will not be various parties and,
accordingly, lack unity, should exchange visits so
that they will enjoy intimacy, and should
cooperate so as to gain strength.
71.Husbands should never dispense with three
matters in the course of their relations with their
wives: they should use adaptability so as to gain
the wives’ compliance, amiability, love, and
morality, should use good demeanor as a means of
gaining their love, and should improve their
livelihood.
72.Wives should never dispense with three characters
in the course of their relations with their good-
natured husbands: they should guard themselves
against any filth so that they win their husbands’
confidence in good and bad situations, should
take care of them so that this will save them when
they make a fault, and should show love to them
through coquetry and good appearance.
73.Favor is not perfect without three matters: it is not
perfect unless it is done as early as possible,
regarded as little even if it is much, and not
regarded as an obligation on the one to whom it is
done.
74.Pleasure is in three matters only: in loyalty,
fulfillment of rights, and offering help in
misfortunes.
75.The evidence on judiciousness of views is three
matters: good reception, good listening, and good
response.
76.Men are three: intelligent, foolish, and wicked. The
intelligent is that who replies when he is
addressed, is right when he speaks, and
understands when he listens. The foolish is that
who rushes when he speaks, stuns when he talks,
and does evil when he is incited. The wicked is
that who betrays when he is entrusted and insults
when he talks.
77.Brothers are on three categories: one is like food
that you need every time. This is the intelligent.
The other is like the malady. This is the foolish.
The third is like remedy. This is the shrewd.
78.Three things confirm the status of their chooser:
the messenger shows the status of his selector,
the gift shows the status of its chooser, and the
book refers to the status of its writer.
79.Knowledge is three: a decisive Verse, a fair duty,
and a practiced tradition.
80.People are of three categories: an ignorant that
refuses learning, a scholar whose knowledge
weakened him, and a intelligent who works for
this world as well as the world to come.
81.Strangeness is absent in three characters: good
mannerism, abstinence of harm, and evasion of
suspect.
82.Days are three: one is past and unattainable,
another is present and should be used, and the
third is not coming yet, and people have its hope
only.
83.Faith will not promote those who do not enjoy
three characters: clemency with which ignorance
is refuted, piety prevents from seeking the
prohibited things, and ethics with which people
are treated courteously.
84.Faith of those who enjoy three characters is
perfect: they are those whose rage does not take
them out of the right, whose satisfaction does not
take to the wrong, and who pardon when they are
powerful.
85.People of this world need three characters: luxury
without tiredness, abundance with satisfaction,
and courage without laziness.
86.The intelligent should never forget three things:
the expiry of this world, the change of conditions,
and the unexpected disasters.
87.Faith, intelligence, and painstaking are three
matters that are not perfect in anybody.
88.Brothers are of three kinds: one is that who offers
his soul for you and the other offers his wealth for
you. These two kinds of brothers are genuine. The
third is that who takes from you what he wants
and needs you for enjoyment. You should not
reckon him with the trustful (friends).
89.The servants will not attain the reality of faith
before they enjoy three characters: knowledge of
religion, moderation of livelihood, and
steadfastness against misfortunes. All power
belong to God the High the Great.
Imam As-Sadiq’s Wording of the
Quality of Adoration to the Prophet’s
Progeny, Monotheism, Faith, Islam,
Atheism, And Evil
Imam as-Sadiq (peace be upon him) asked

the man who attended before him about his
manner. ‘I am one of your followers and
adherents,’ answered the man. Imam As-
Sadiq (peace be upon him) said:
God will surely accept the servant whom He loves
and will surely give Paradise to him whom He
accepts.
‘Which class of our followers are you?’
asked the Imam (peace be upon him). The
man found no answer. Sadir intruded to ask
the Imam (peace be upon him), ‘How many
classes are your followers, son of the
Prophet?’ Imam as-Sadiq spoke:
Our followers are three classes. A class is those
who pretend themselves our followers while the
reality is the opposite, a class is those who cherish us
secretly and do not follow us in public, and a class is
those who cherish us openly and secretly. They are
the highest group. They drank from the fresh water
and had knowledge of the interpretation of the Book
(of God), the distinction between the right and the
wrong, and the causes of everything. Therefore, they
have become the highest group. Poverty, destitution,
and the varieties of crises are hastier than racehorses
to them. They have suffered hardship and damage
and they have been shaken and tested. Hence, they
have been wounded and slain, scattering in the
remote countries. Through them, God heals the ailed
and richens the deprived. Moreover, you gain victory,
rainfall, and earnings only through them. They are
the fewest, but the owners of the greatest standings
with God. The third class is the lowest group. They
loved us in public, but they pursued the kings’
practices. Their tongues are with us while their
swords are unsheathed in our faces. The second class
is the middle group. They loved us secretly and
ignored us openly. I swear if they love us secretly not
openly, they are the fasting in days and the
worshippers at night. The signs of seclusion are
shown on their faces. They are peaceful and
submissive people.
The man declared, ‘I am one of those who
love you secretly and openly.’ The Imam
Our followers in secret and openness enjoy a
number of indications with which they are realized.
As the man asked about these indications,
the Imam (peace be upon him) said:
These are certain characters the first of which is
that they knew monotheism perfectly, they excelled in
the rules of God’s oneness, and finally they believed
in God’s oneness and its description. Then they
recognized the outlines, facts, provisions, and
interpretation of faith.
Sadir intruded, ‘O son of God’s messenger,
I have never heard you describing faith in
such a form before.’ The Imam (peace be
upon him) answered: Yes, Sadir. The asker
should not ask about faith before he knows
the One in Whom he must believe.’ ‘O son of
God’s messenger,’ asked Sadir, ‘Would you
please explain what you have said?’ The
Imam (peace be upon him) spoke:
He who claims that he knows God due to the
imprint of the heart is polytheist. He who claims that
knows God by name, not meaning, is declaring the
contrary, because the name is new (created). He who
claims that he worships the name and the meaning is
associating others with God. He who claims that he
worships the meaning by the description, not
realization, is referring to something absent. He who
claims that he worships the description and the
described is nullifying God’s oneness because
description is something other than the described. He
who claims that he adds the described to the
description is belittling the great. They have no true
respect of God.
‘What is the course to the true believing in
God’s oneness, then?’ some asked. He
The door of search is opened and the pursuit of the
exit is existing. The knowledge of the present should
precede his description while the knowledge of the
description of the absent should precede the
knowledge of him.
‘How can we know the witness before we
know his descriptions?’ they asked. He
(peace be upon him) answered:
You should first know him, know his knowledge,
and know yourself through him. You should not
know yourself through yourself. You should also
know that whatever he has is to him and through
him. As an example of this is Joseph’s brothers when
they addressed to him, ‘Are you Joseph?’ He said,
‘Yes, I am Joseph and this is my brother.’ They knew
him through him. They neither knew him through
others nor did they know him by themselves due to
the imprints of their hearts. God says:
You could not even plant one tree.1
This means that you should not appoint a leader
for yourselves out of your whims and wills. As for
three categories, God will not speak to them, will not
look at them on the Day of Resurrection, will not
second them, and will arrange for them a painful
chastisement. They are those who plant a tree that
God did not plant, i.e. those who appoint a leader for
themselves out of their own whims, those who deny a
leader that God appoints, and those who claim that
those two persons have anything to do with Islam.
God says:
Your Lord creates and chooses to whomever He
wants. They do not have the choice to choose
whatever they want.2
1
2
The Holy Quran, Sura of Al-Qassas (28) Verse (68)
The Quality of Faith
Imam As-Sadiq (peace be upon him) said:

The meaning of the quality of faith is the
declaration, submission to God and seeking His
favors through the declaration, and the fulfillment to
Him through having knowledge of every obligatory
matter, whether big or small, beginning with the
outline of God’s oneness up to the last chapter of
obedience without missing anyone. All this should be
connected and matched up to each other. If a servant
fulfills what is imposed upon him according to what
we have recently explained, he will then deserve the
quality of faith and will deserve the reward duly. This
is because the meaning of faith is the declaration and
the meaning of declaration is the sincerity of
obedience. This proves that obedience as a whole is
related to each other. A believer loses the quality of
faith only when he ignores the matters due to which
he deserved to have that quality. He deserved the
name and meaning of belief meritoriously only when
he fulfilled the grand duties connectedly and
neglected and avoided the disobediences. He also will
not abandon the quality of faith when he commits
insignificant acts of disobedience to God and ignores
the insignificant acts of obedience. God says:
If you avoid the grand violating that which has
been prohibited, your sins will be forgiven and you
will be admitted into an exalted dwelling.1
1
This holy saying proves the fact that we have
recently indicated. Accordingly, forgiveness is
obtained when the grand sins are avoided. If a grand
sin is committed, all of the acts of disobedience,
whether grand or insignificant, will be taken in the
consideration of judgment. Hence, castigation and
penalty of all the acts of disobedience (to God) will
fall. This is the quality of faith and the quality of a
believer who deserves the reward duly.
The Quality of Islam
The meaning of the quality of Islam is the

submission and fulfillment of all the acts of obedience
whose judgment is clear. If one declares the all acts of
obedience publicly, even if he does not believe with
the heart, he will deserve the name and meaning of
Islam, warrant the public friendship, his testimony
will be accepted, the rulings of inheritance will be
valid for him, and he will enjoy the rights and
obligations of the Muslims. This is the quality of
Islam. The difference between the believer and the
Muslim is that the latter will be believer when he is
obedient intentionally along with his public
declaration. If he obeys publicly only, he will be
Muslim. If he obeys publicly and intentionally, he will
be believer provided that submission and seeking
favors through knowledge will be present. It happens
that a servant is Muslim but not believer. No one can
be believer unless he is Muslim.
The Quality of Quitting Islam
Quitting Islam occur when one of five matters, all of

which are similar and familiar, falls. These five
matters are atheism, polytheism, deviation,
immorality, and commitment of the grand sins.
Atheism is every deed by which God is disobeyed
due to renouncement, denial, disparagement, and
underestimation, whether that deed is small or big.
The doer of such deeds is atheist and bears the
quality of atheism. Everyone, regardless of the
religion or the sect, who commits disobedience of
such characters, is atheist.
Polytheism is every act of disobedience that is
committed and taken as a creed, whether small or
big. The doer of such an act of disobedience is
polytheist.
Deviation is the ignorance of the obligatory matters.
It stands for ignoring one of the grand acts of
obedience, without which faith is not materialized,
despite the existence of proofs and evidences. The
neglector of such an act is neither denying such acts’
being obligatory nor betaking the denial of such
obligatory acts as creed. He neglects them due to
laziness, inadvertence, and engagement in other
affairs. He is deviant and swerving from the course of
faith due to ignorance and misguidance. Thus, he
deserves the name and meaning of deviation as long
as the previous description applies to him. If the doer
inclines to any aspect of disobedience desirably due
to denial, belittlement, and negligence, he will be
regarded as atheist. If he inclines to betake his own
interpretations, pursuance, submission, and
acceptance of the words of the fathers and forefathers
as creed, he then will be regarded as polytheist. A
man that pursues a deviation will rarely get rid of the
inclination whimsically to having some of the above-
mentioned qualities.
Immorality is every grand act of disobedience that
is committed due to appetite, lust, and prevailing
desire. The doer of such acts is regarded as immoral
and swerving from the course of faith due to his
immorality. He would be regarded as atheist if he
kept on such immorality until he came under the
forms of negligence and belittlement.
The commitment of the grand sins that voids the
faith is the engagement wholly in committing the
grand acts of disobedience without denial, taking as
creed, appetite, or lust, but it is only due to
fanaticism and rage that makes one accuse, vilify,
kill, seize fortunes, hold up rights, and commit the
like grand sins that are perpetrated for reasons other
than pursuance of appetite. Perjury, usury, and the
like sins that are committed for motives other than
pursuing the appetite, such as consuming
intoxicants, fornication, and forbidden amusement.
The committer of such grand sins violates his faith
and swerves from it while he is not polytheist, atheist,
or deviant. He deserves the quality of ignorance if the
descriptions are applied to him. If he inclines to the
qualities of what we have described, the quality will
attach him.
Imam As-Sadiq’s Answers about the
Kinds of People’s Livings
‘How many kinds of livings that people

earn and deal with each other are there?
What are the ways of expenses?’ a man
asked Imam as-Sadiq (peace be upon him),
who answered:
All the livings that people earn and deal with each
other are four.
‘Are all these legal? Are they all illegal? Or
are some legal and some illegal?’ asked the
man. The Imam (peace be upon him)
answered:
These four kinds may be legal from one side and
illegal from another. These kinds are known and
familiar. First of all, there is work in governmental
offices. The first of this kind is the jobs of the rulers
down to the least job of individuals. Then comes the
trade including all sorts of deals, such as vending
and purchase. Then come the industries along with
all of their kinds. Then come the contracts of lease.
All these kinds are legal from one side and illegal
from another. God’s obligation on servants is to follow
and practice the legal forms of these kinds only and
avoid the illegal.
Explanation of Work in Governmental Offices
Work in governmental offices is of two forms. One is
the office of the just authorities whom God ordered to
assign as rulers and ordered people to follow them.
Within them are their officials and administrators
down to the least official. The other form is the office
of the unjust people and their officials down to the
least unjust official.
The legality of this kind is the office of the just
rulers whom God ordered to recognize and elect as
leaders, and working in their main and secondary
offices by following God’s instructions to the just
rulers without adding, reducing, distorting, or
neglecting anything of His revelation. If such just
rulers who meet the previous qualities exist, then
work in their offices will be legal and it will be
completely legal to work, support, and hold them. In
addition, the gain from such jobs will be legal.
Working with such rulers and their officials will
enliven every rightful and fair matter and kill every
wrong, injustice, and corruption. Therefore, to
support, help, and work with such rulers is as same
as calling to the acts of obedience to God and
strengthening His religion.
The illegality of work in governmental offices stands
for the leadership of the unjust rulers and their
officials beginning with the chief down to the novice.
Working with them and gaining earnings from them
are prohibited and illegal. The workers and gainers of
such earnings will suffer punishment, apart from the
amount of the work or the earnings. Every act that is
seen as support for the unjust rulers is a grand sin,
because the rule of the unjust rulers kills the right
wholly and enlivens the wrong wholly. It also spreads
injustice, oppression, and corruption, stays the laws
of the Divine Books, kills the prophets and believers,
destroys the mosques, and distorts God’s norms and
principles. Accordingly, it is prohibited to work with
them, support them, and seek earnings from their
leadership saving in cases of necessity that is similar
to the necessity of having blood or meat of corpses.
Explanation of the commerce
Regarding the categories of vendition and the legal
and illegal purchase and vendition, all the laws are
arranged for saving the nourishment of the servants
(of God) and achieving their prosperity concerning
their food, drink, dress, marriage, property, and the
dependent affairs. It is licit for them to traffic in all
the profitable matters that are indispensable for them
and achieve their prosperity. Vendition, purchase,
possession, exploitation, endowment, and loan of the
above-mentioned matters are licit.
The illegality of transaction includes every matter
that is prohibited and causes corruption by way of
eating, drinking, earning, marrying, possessing,
using, endowing, or loaning it or any matter that
causes corruption, such as usurious vendition, which
causes corruption, and vendition of corpses, blood,
pork, meat and skins of beasts including wild
animals and birds, wine, or any other impure thing.
These matters are illicit and prohibited. God has
prohibited eating, drinking, dressing, possessing,
using, and disposing of these things because this
causes corruption. In other words, any disposition of
such things is illegal. In addition, every vendition of
illegal amusement is illegal. It is illegal and prohibited
to vend, purchase, use, possess, endow, loan, or
dispose in any prohibited substance that is used for
seeking the favors of other than God or supporting
atheism and polytheism by all ways of acts of
disobedience or any way that supports any path of
deviation or wrong or weakens the right, except in
cases of necessity.
Explanation of Contracts of Lease
Contracts of lease include working as employee and
hiring the property as well as those who are under
guardianship, the animal, or the dress in a legal way
of lease. It is licit to work as employee or let the
house, the land, or one of the properties that is
profitable. It is acceptable to be wageworker or give
the son, slave, or hireling in lease provided that he
himself is not the representative or the guardian on
the guardian. It is also acceptable to work as
employee or give the son, the kinsmen, the slave, or
the representative in lease, because the previous
categories are the representatives of the hireling.
They are not the guardians of the guardian. As
example of this is the porter who carries definite
things to definite places; hence, he can port that
thing –provided that it is legal- himself or by his
servant or animal, or he himself does that act or hire
his servant, kinsman, or hireling. These are the forms
of contracts of lease. They are legal for all people,
whether they were servants, populace, atheists, or
believers. The lease and earnings of such ways of
lease are legal. The examples of the illegal contracts
of lease are to hire oneself for porting prohibited
things, such as prohibited food, drink, and dress, or
to manufacture, keep, or use such illegal things, or
destroy mosques, or kill illegally, or carry pictures,
statues, musical instruments, wine, pork, corpses,
blood, or any feature of corruption that is prohibited
on ways other than lease. It is illicit to hire oneself for
any prohibited matter or any part of it except in cases
of legal profits, such as employing for carrying a
corpse so as to save oneself or others from its harm
or the like profits. The difference between work in
governmental offices and contracts of lease is that the
previous means to work for the officials of the rulers
and their officials as their representative out of their
power following what they enjoin and what they
forbid. It also stands for supporting and backing the
rulers. Hence, the governmental official is the
representative of his chief. They are considered as
same as their masters who control people by killing
and spreading injustice and corruption. The
contracts of lease, on the other hand, stand for, as we
have previously explained, hiring from others. Hence,
the hirer will not have control over the hireling before
he meets the regulations of lease. The contracts of
lease are legal as we have previously shown.
Explanation of the Industries
Industries include every profession that the
servants (of God) learn or teach others, such as
writing, mathematics, trade, goldsmithery, saddlery,
building, weaving, bleaching, dressmaking, the
different sorts of picturing except picturing soulful
creatures, and manufacturing the various
instruments that people need and benefit. Doing,
teaching, and working in all these varieties of
industries are legal even if some instruments are
used for corruption, acts of disobedience, and
support for the wrong against the right, such as
writing which may be used for supporting and
backing the unjust rulers. The same thing can be
said about knives, swords, and the like tools that are
used for both good and evil. Hence, it is not
unacceptable to learn, teach, take wages, and work in
the good side of such industries. Likewise, it is
forbidden to use these industries in evil and harmful
ways. In this case, neither the master nor will the
student be considered as sinful for using such
industries in evil. The guilty will be those who misuse
such industries. God has forbidden only the
industries that are wholly illegal and that are
harmful, such as the manufacturing of musical
instruments, chess, every instrument of illegal
amusement, crosses, statues, and the like industries
in addition to the industries of forbidden drinks and
those that produce illegal things purely without
benefiting by any part of them. It is forbidden to
teach, learn, work, and take wages for engaging in
such industries as well as to manage any part of such
industries.
Ways of Expenses
Ways of legal expenses are twenty-four: seven are
for personal expenditure, five are socially obligatory,
three are religiously obligatory, five are
recommendable for building good relations, and four
are favorable for amicability.
Regarding the seven ways of the personal
expenditure, they are the expenditure for personal
food, drink, dress, marriage, services, defraying the
wages of the hirelings who keep or carry the personal
belongings, and the expenditure of domestic needs or
means of settling the personal needs.
Regarding the five ways of the socially obligatory
expenditure, they are covering the needs of the sons,
the parents, the wife, and the slaves whether in
luxury or hardship.
Regarding the three ways of the religiously
obligatory expenditure, they are the obligatory zakat
that is defrayed annually, the expenditures of the
obligatory hajj, and the expenditures of the jihad in
its proper time.
Regarding the five ways of expenditure on building
good relations, they are the expenditure for regarding
the higher rank people, the relatives, and the
believers and spending in almsgiving, charity, and
manumission.
Regarding the four ways of amicable expenditure,
they are settling the debts, loan, borrowing, and
hospitability. These four matters are obligatory
prophetic traditions.
The Legally Eatable food
It is lawful for man to have three kinds of food that
the earth produces.
The first kind is the seeds. Wheat, barley, rice, and
chickpea as well as the other kinds of sesame and the
like—all these are legally eatable as long as they form
food for people and strengthen the body. Except in
cases of emergency, everything that harms the
human body is illegal to have.
The second kind is all the kinds of fruits that form
food for human bodies and strengths. All these kinds
are legally eatable. The forbidden are only those that
form harm.
The third kind is all classes of greens and plants
that benefit human beings and form food for them.
All these classes are legal to have. The other classes
of greens that harm the human body, such as the
poisonous legumes and oleander, are illegal to have.
The legally eatable meat is the meat of cows, sheep,
camels and the other beasts except those having
tusks or claws. Regarding the birds, the meat of every
bird that has gizzard is legally eatable. Accordingly,
the meat of every bird that does not have gizzard is
illegal. No harm in having the different kinds of
locust.
Every egg the edges of which are uneven is legally
eatable, while the eggs the edges of which are equal
are illegal.
Regarding the fish, it is legal to have the meat of
every fish that has shells while it is illegal to have the
meat of every fish that does not have shells.
Regarding the drinks, it is legal to drink any
beverage provided that the much quantity of which
will not preoccupy the mind. Thus, it is illegal to
drink little quantity of the beverage the much
quantity of which occupies the minds.
Regarding the dresses, it is acceptable to dress and
offer the prayers while dressing any cloth that is
made of plants. It is also acceptable to dress the
clothing that is made of the skin, wool, or hair of the
legally slaughtered animals that are legally eatable. It
is acceptable to dress and offer the prayers dressing
the clothing that is made of the wool, hair, or feather
of the legally dead or slaughtered animals. It is illicit
to offer the prayers or prostrate oneself (in the ritual
prayers) on anything that is considered as food,
drink, or dress. It is legal to prostrate oneself (in the
ritual prayers) only on the fruitless plants of the earth
before being yarns. Except in cases of necessity, it is
illegal to prostrate oneself on spun plants.
Regarding the legal forms of matrimony, there are
four forms of legal matrimony. They are the heritable
matrimony –the permanent marriage-, the non-
heritable matrimony –the temporary marriage-, the
bond matrimony –marrying the bondwomen-, and the
permitted bond matrimony –marrying a bondwoman
by the permission of her master-.
Regarding the legal property, there are six ways of
legal possession. They are the possession by spoils of
wars, the possession by purchase, the possession by
heritage, the possession by gift, the possession by
loan, and the possession by lease.
The previous have been the various ways of the
legal obligatory and recommendable expenditure.
Imam As-Sadiq’s Treatise re the
Spoils of Wars and the Obligation of
Khums
… I understand what you have mentioned

concerning your interest in having knowledge of the
conditions of God’s satisfaction and how the share of
the Prophet’s relatives was withheld. Now, listen
attentively and consider intelligently, then be fair
with yourself. This will surely be saving you before
your Lord whose instructions and warnings have
been presented to you. May God prosper you and us.
You should know that Allah, your and my lord, has
missed nothing.
Your Lord is not forgetful.1
He has neglected nothing in the Book and He has
provided everything in details. God the Exalted
explained the obtaining of His riches as clearly as
explaining the shares of these riches and the ways of
expending them. Whenever God refers to the
obligatory rules of this issue, He follows up with
mentioning the ways without making any distinction
between the rules and their ways. He made the
shares obligatory for those to whom He referred.
These shares will not become invalid or inoperative.
The shares of the old men, the destitute and the
wayfarers will be canceled when they become senile,
rich, or return home, respectively. The obligation of
the hajj was confirmed by means of instructions and
1
this obligation was canceled for them who cannot
perform it out of hardship or any other barrier. The
alms were the first thing whose ways were manifested
in details. God, the Majestic the Powerful, said:
Welfare funds (zakat) are only for the poor, the
destitute, the tax collectors, those whose hearts are
inclined (towards Islam), the slaves, those who
cannot pay their debts, for the cause of God, and
for those who have become needy on a journey.
Paying zakat is an obligation that God has decreed.
God is All-knowing and All-wise.1
Through the previous Verse, God informed His
Prophet (peace be upon him and his family) of they
proper places of the alms and instructed him not to
give them to anyone other than the above-mentioned
classes. Meanwhile, God the Majestic saves His
Prophet and his relatives from receiving the alms and
dirt of people. This is for the alms.
Regarding the spoils of war, before the waging of
war of Badr, the Prophet (peace be upon him and his
family) promised his army of precious gifts that would
be taken as spoils for any killing or captivity. He also
declared: “God has promised me to give my conquest
over them and make me seize their equipments as
spoils.”
When God defeated the polytheists and their spoils
were gathered together, a man from Ansar stood up
and said to the Prophet (peace be upon him and his
family): “O God’s messenger, you ordered us to fight
the polytheists importunately and promised to give
certain gifts, from the spoils, to everyone who
captures or kills one of their army. I killed two of
1
them and took one as captive and I can prove it. Now,
we demand with that which you promised us, God’s
messenger.”
When the man sat down, Sa’d bin Ubada raised
himself and said: “O God’s messenger, it was not a
matter of cowardice at confronting the enemy or
negligence of the money or the spoils that prevented
us from gaining what those individuals had gained. In
fact, we anticipated that the army of the polytheists
might have attacked you if we would take positions
that are away from you or that they might have
injured you if they noticed that you were along. If you
give such individuals the shares that you have
promised, the other Muslims will return without
gaining anything of the spoils.”
When he sat, the first man stood up and repeated
his saying. When he finished, Sa’d stood up again
and repeated his saying, each three times.
was turning his face away from them. after a while,
God the Majestic revealed:
They (the believers) ask you (Muhammad) about
Al-Anfal: the booty captured (from the enemies)
during a war.1
Al-Anfal is a name comprising everything that the
believers gained on that day, such as the things that
are meant in God’s sayings:
Whatever God grants to His Messenger (out of the
property)…2
1
2
Know that whatever property you may gain…3
God then said:
Tell them, "It belongs to God and the Messengers.
If you have faith, have fear of God. Settle the
disputes among yourselves and obey God and His
Messengers.2
On that account, God took the spoils from their
hands and put it in the hands of His Apostle and His.
He then said:
If you have faith, have fear of God. Settle the
disputes among yourselves and obey God and His
Messengers.3
As soon as the Prophet (peace be upon him and his
family) arrived in Medina, God revealed to him:
Know that whatever property you may gain, one
fifth belongs to God, the Messenger, the kindred,
orphans, the needy and those who need money
while on a journey. (This is the law) if you believe in
God and what We revealed to Our Servant on the
Day of Distinction (Badr) when the armies
confronted each other.4
God’s saying, ‘belongs to God,’ is similar to the
ordinary saying, ‘this thing belongs to God and to
you,’ but he does not dedicate anything to God.
The Messenger of God (peace be upon him and his
family) divided the spoils into five shares. He took the
share of God for himself and dedicated it to the
3
2
3
4
reference of God, yet it would be inherited after him.
A share was given to the Prophet’s relatives, namely
sons of Abdul-Muttalib. Two shares were given to the
Muslim orphans, one share to the poor, and one to
the Muslim wayfarers whose journeys were not
intended for commerce. These were the shares of the
spoils on the battle of Badr, and this is the way of the
spoils that are gained by fighting.
Regarding the spoils for the gaining of which
neither horses nor camels were exhausted, when
Muhajirs, who were about one hundred individuals,
arrived in Medina, Ansar gave them half of their
properties, including houses. When the Prophet was
given triumph against the clans of Quraizha and
Annazheer and he could seize their properties, he
(peace be upon him and his family) said to Ansar:
“You may take Muhajirs out of your properties and
houses and I will distribute these spoils among them
exclusively. If not, I may distribute them among you
all.” Ansar suggested: “You may give them these
spoils exclusively and leave them enjoying our
properties and houses.” Hence, God, the Blessed the
Exalted, revealed:
property) of the people of the towns…1
This is an indication to the clans of Quraizha and
Annazheer. “Since you did not have to exhaust your
horses and camels…”2 They were living in Medina;
hence, they were too near to need for horses and
camels for invading them.
God then says:
1
2
The poor immigrants who were deprived of their
homes and property, who seek favors and pleasures
from God, and help Him and His Messenger will also
have (a share in the said property). These people
are the truthful ones.1
Thus, God dedicated these spoils to the Koreishites
who emigrated with the Prophet (peace be upon him
and his family) and showed sincerity. Moreover, God
excluded the emigrants of the other Arab clans. This
is clear in His saying: “the immigrants who were
deprived of their homes and property.” The
Koreishite chiefs used to confiscate the properties
and homes of those who emigrated, but the other
Arab clans did not do so with their members who
emigrated.
Then God praised Muhajirs to whom He dedicated
the khums and acquitted them of hypocrisy for they
had believed in him. This is clear in His saying:
“These people are the truthful ones.”
After that, God praised Ansar as He referred to their
distinctive deeds, affection to the emigrants whom
they preferred to themselves without showing and
sort of envy or malice towards them. Thus, God
praised them so highly in His saying:
Those who established a community center and
embraced the faith before the arrival of the
immigrants love those who have come to their
town. They are not jealous of what is given to the
immigrants. They give preference to them over
themselves - even concerning the things that they
1
themselves urgently need. Whoever controls his
greed will have everlasting happiness.1
After the conquest of Mecca, some men were very
malicious for the Muslims who overcame them in the
battles and seized their properties, but when they
converted to Islam with full loyalty, they sought God’s
forgiveness for their previous polytheism. They also
prayed to Him to clean their heart from such feelings
of malice against those who preceded them to faith.
They also supplicated to God to forgive those
believers so that their hearts will be thoroughly clean
and the two became brothers.
God, accordingly, praised those people exclusively.
He said:
Those who came later say: Lord, forgive us and
our brothers who preceded us in the faith, and clear
our hearts of any ill will against the believers. Lord,
You are Compassionate and All-merciful.2
gave the Koreishite muhajirs each according to his
need that he estimated, because the spoils were not
divided into five shares equally. He (peace be upon
him and his family) gave all the spoils to the
Koreishite muhajirs and two men of the Ansar,
namely Sahl bin Hunayf and Simak bin Kharasha
(Abu Dudgana) for their urgent need. He gave them
out of his own share. He also dedicated seven
gardens from the spoils of the clans of Quraizha and
Annazheer, that no horses or camels were exhausted
for capturing them, to himself. Fadak was one of
1
2
these gardens which no horses or camels were
exhausted for capturing it.
Khaybar was a city three-day walk away from
Medina. It was within the properties of the Jews, but
it was seized after a war. Therefore, the Prophet
(peace be upon him and his family) divided its
properties as same as the distribution of the spoils of
the battle of Badr. In this regard, God says:
property) of the people of the towns, belongs to
God, the Messenger, the kinsfolk, the orphans, the
destitute and to those who may become needy
while on a journey, so that it will not circulate only
in the hands of rich ones among them. Take only
what the Messenger gives to you and desist from
what he forbids you. Have fear of God; God is
severe in His retribution.1
These were the ways of the distributions of the
other kind of spoils.
Ali bin Abi Talib (peace be upon him) related:
We were receiving our shares that are decided in
this Verse, which begins with instructions and ends
with refraining, until the khums of Shush and
Jundishapur2 came to Omar. The Muslims, Al-Abbas,
and I were there when Omar said to us: “You have
received many shares of khums. Today, you are not
in need for them while the Muslims are in urgent
need. Borrow us your shares of this property and we
will give it back to you as soon as God issues for the
Muslims (additional) spoils.”
1
2
Two cities of Persia.
I did not want to answer him because I was afraid
he, if we dispute with him about it, would say about
our shares of khums the same thing that he had said
about that which was greater than khums, namely
the heritage of our Prophet (peace be upon him and
his family) when we insisted on receiving it.
Al-Abbas said: “O Omar, do not violate our shares,
because God confirmed it to us in a way more
manifest than the shares of heritage.”
Omar said: “You are the foremost in showing
kindness to the Muslims.” He also sought my
intercession in this question so importunately until
he could seize our shares. After that, we did not
receive anything as a settlement of that loan until
Omar was dead. After him, we could not demand with
our shares.
God forbade His Apostle (peace be upon him and
his family) to receive the alms. As compensation, He
gave his a share in the khums. In like manner, it was
illegal for the Prophet’s family exclusively to receive
the alms. Therefore, their little and big, male and
female, poor, attendant, and absent—all these have
shares in the khums, because their kinship to the
Prophet will not change or vanish.
All praise is due to God Who made the Prophet from
us and made us from him.
The Prophet (peace be upon him and his family) did
not give anyone any share of the khums except us,
our allies, and our adherents. This is because they
are from us. He also gave some people a part of his
share for the covenants that were concluded between
them.
Previously, I have shown the ways of the four anfal
(spoils of wars) that God manifested, ordered, and
clarified by means of healing wording and luminous
proof that was provided by the descended revelation
and the Prophet (peace be upon him and his family)
applied.
He who distorts the words of God after he listened
and understood, the sin will be afflicting only those
who distort and God will be their adversary party in
this regard.
Imam As-Sadiq’s Discussion With
the Sufis Who Instruct People Not to
Seek Earnings
Sufian Athawri related: As I saw Abu

Abdillah (peace be upon him) putting
dresses as white as eggs, I said: “This is not
your dress.” The Imam (peace be upon him)
answered:
Listen to me carefully so that you will be benefited
in this world as well as the life to come if you depart
this life keeping the true Sunna and right, not heresy.
I tell you that the Prophet (peace be upon him and
his family) was in time of famine and poverty. In
times of affluence, the pious not the vicious, the
believers not the hypocrites, and the Muslims not the
atheists, will be the most meritorious in enjoying the
pleasures. What have you denied, Athawri? By God I
swear, despite what you see, no single morning or
evening has come to me and found me leaving one of
God’s rights (that are incumbent upon me) without
perfect fulfillment since I attained maturity.
After that, some people showing
abstinence and calling people to be like
them attended and said to the Imam (peace
be upon him), ‘Our acquaintance could not
answer you because his evidences were not
present.’ ‘Well,’ said the Imam, ‘submit your
evidences.’ ‘Our evidences are from the
Book of God,’ said they. ‘Adduce them, then.
Truly, they should be the most followed and
practiced,’ said the Imam (peace be upon
him). They said, ‘As he talks about the
manners of some of the Prophet’s
companions, God the Blessed says:
They give preference to them over themselves -
even concerning the things that they themselves
urgently need.1
In another place in the Quran, God says:
They feed the destitute, orphans, and captives for
the love of God.2
We suffice with these two evidences.’
One of the attendants intruded, ‘We have
not noticed you abstain from the delicious
foods, however you order people to leave
their fortunes so that you will have joy with
them.’
Abu Abdillah (peace be upon him) spoke,
‘Leave the worthless wording.’ He then
turned to the group and said, ‘You should tell
me whether you have any knowledge of the
distinction between the repealing and the
repealed Verses of the Quran and the
decisive and the allegorical ones, about
which many deviated and many others
1
2
The Holy Quran, Sura of Al-Insan (Ad-Dahr) (76) Verse
(8)
perished.’ ‘We have some knowledge,’
answered they, ‘We do not have thorough
knowledge.’ ‘So,’ said the Imam (peace be
upon him):
This is the very point of refuting your evidences.
Naturally, you do not have thorough knowledge of the
Sunna, do you not? Regarding what you mentioned
about God’s telling us of the good manners of those
people, this question is concerning a matter that was
allowed for them. They were not forbidden from doing
such thing. They will obtain their prizes from God.
After that, God the Glorified ordered to do the
opposite of their deed. Hence, His order repealed their
deed. God warned against following such deeds out of
His mercy to the believers and so that they will not
harm their dependants and themselves as long as
there are, within their family members, the children,
the juveniles, the senile men, and the old women.
Those are too weak to tolerate hunger. They will
surely perish if I, their breadwinner, give my only loaf
of bread as alms and leave them starving. In view of
that, the Prophet (peace be upon him and his family)
said: “The five dates, loaves of bread, dinars, or
dirhams that are given as alms should be first
provided to the parents, second to the dependants or
oneself, third to the relatives and the faithful
believing friends, fourth to the poor neighbors, and
fifth for God’s sake, which is the less in rewarding.”
also said about that dead man of Ansar who
manumitted all his five or six slaves while he left his
children living in destitution: “Had that you informed
me of this deed, I would not have let you burry him
with the Muslims.”
My father told me that the Prophet (peace be upon
him and his family) had said: “Begin –in expenditure-
with your dependants according to their degree of
closeness to you.”
In addition, the Book (of God) has also refuted your
saying and warned against it. God, the Majestic the
Wise, says:
…who in their spending are neither extravagant
nor stingy but maintain moderation.1
Have not seen that God the Elevated disgrace the
act of preferring others that you are appealing to, and
describe those who prefer others to themselves as
excessive. In more than one occasion, God says in the
Quran:
God does not love those who are excessive.2
God warns against excessiveness and stinginess.
He instructs to attain moderation. One should not
give all what he has as alms and then pray to God to
give him, because, in such cases, God will not
respond to him. This is proved through the hadith
that is related to the Prophet (peace be upon him and
his family): “ Certain categories of people of my umma
will not be answered when they supplicate (to God): a
man who curses his parents, a man who curses him
who took his property without (formal) contract and
witnesses, a man who curses his wife while he can
divorce her, and a man who sits in his house and
pray to God to give him sustenance and avoid going
out for seeking earnings. For such a man, God, the
Majestic the Powerful, says: ‘O My servant, I have
1
The Holy Quran, Sura of Al-Furqan (25) Verse (67)
2
made it possible for you to take courses into seeking
earnings, I have given you enough power, when I gave
you sound organs, for roaming in lands (for working);
therefore, you have no excuse to avoid seeking
earnings and following my instructions, so that you
will not be an additional burden on your folks. I may
bestow upon you if I will and may deprive you if I will.
Finally, you are not enjoying any obligation that is
incumbent upon Me in this regard.’ Another category
of people whose supplications are not answered is
that man whom God had bestowed upon him with
abundant sustenance, but he spent all of it as alms
then he was praying to God to give him sustenance.
For such a man, God says: ‘I have given you
abundance sustenance. You should have dealt with
your wealth moderately as I ordered you to do. You
should not have been so exaggerative after I warned
you against exaggeration.’
The last category of people whose supplication is
not answered is those who supplicate to God in a
matter that results in disregard of relations.”
After that, God instructed His Prophet (peace be
upon him and his family) how to spend as alms.
The Prophet was not relieved as long as he was
about to spend a whole night keeping an oke of gold
in his house; therefore, he gave it as alms before
morning. The next morning, a beggar came to him,
but he did not have anything to give. The beggar then
blamed him for so and he (peace be upon him and his
family) felt depressed, because he was so merciful
and compassionate. Hence, God instructed His
Prophet (peace be upon him and his family) by
saying:
Do not be stingy nor over generous lest you
become empty handed and bankrupt.1
This means that people usually ask from you and
would not excuse you (if you have nothing to give
them). If you give all of that which you have under
your hands, you will have nothing to give.
The previous were the sayings of the Prophet (peace
be upon him and his family) that are testified by the
Book (of God) that is testified by its faithful people.
When he was asked to bequeath, Abu Bakr, who
was dying, said: “I bequeath the one-fifth although it
is too much. God has satisfied with the one-fifth.”
Hence, he bequeathed the one-fifth while God
permits him to bequeath the one-third. He would
have bequeathed the one-third if he had known it
would be better for him.
Similar acts were opted by such virtuous and
abstinent men, such as Salman and Abu Tharr
(pleased be them).
Salman used to devote his annuity from his share
of the public treasures until he would receive his
share of the coming year. Some asked him: “O Abu
Abdillah, you are known of such incomparable
abstinence and you do not know whether you will die
this year or not; however, you are devoting your
annuity.” He answered: “Why do you not hope for me
to live for another year while you anticipate my
death? O ignorant people, you should have known
that the soul will be slow in responding to its owner if
he does not secure for it a source of revenue enough
1
for achieving its living. If the soul feels that its livings
are secured, it will feel secure and tranquil.”
Abu Tharr had few she-camels and few ewes that
he used to milk them and slaughter when his
dependants craved for meat, guests visited him, or
his neighbors suffered famine. In such cases, he used
to distribute the meat among them equally and have
a share for himself as same as theirs.
No one was more abstinent that those individuals
about whom the Messenger of God (peace be upon
him and his family) said all these (splendid) words.
Nevertheless, they did not reach a state in which they
had not possess anything at all while you are, now,
instructing people to throw out their properties and
possessions and prefer others to their dependants
and themselves.
You, O group, should know also that I have heard
my father relating on the authority of his fathers
(peace be upon them) that the Prophet (peace be
upon him and his family) said: “The strangest thing
that I have ever seen is the faithful believer: if he is
severed with saws, it will be for his good and if he is
given that whichever is between the east and west in
possession is for his good, too. Everything that God
does to the faithful believer is for his good.”
Now, will my explanations that I have previously
submitted for you influence in your belief or should I
provide more?
You should have known that God, the Majestic,
imposed on every believer, in the beginning of Islam,
to fight ten individuals of the polytheists and ordered
them not to turn the backs, for he whoever absconds
should find himself a place in Hell. Afterwards, God
changed this decision out of His mercy and imposed
upon each believer to fight only two individuals of the
polytheists. That was a sort of alleviation. Hence, ten
was repealed by two.
Likewise, tell me whether it was unfair for the
judges to impose on husbands to cover the needs of
their wives, for some of them may claim that they are
abstinent and having nothing in possession? If you
say it is unfair for them, then you are imputing
injustice to the people of Islam. If you claim that it
was fair for them, then you are contradicting
yourselves. What should you say about the judges
who refuse the bequeathal of those who dedicate
more than one-third of their properties to the poor?
Supposing that all people are as abstinent as you
are and dispensing with the others’ properties, to
whom should the funds that are obligatorily defrayed
as penances of breaking the oaths and vows and the
alms of the zakat that is imposed upon those who
possess (definite numbers of) camels, sheep, and
cows as well as gold, silver, date-palm trees, raisins,
and the others yields that are subjective to the zakat?
If your opinions are accurate, then it is
inappropriate for anyone to have anything of the
worldly affairs in possession even if he is in urgent
need of that thing.
Very bad were your opinions to which you have
called people out of your ignorance of the Book of
God the Majestic and the traditions of the Prophet
(peace be upon him and his family) as well as his
hadiths that are testified by the Revealed Book.
Similarly, very bad was your negligence of looking in
the figurative questions of the Quran, including the
exegesis of the repealing and the repealed, the
decisive and the allegorical, and the orders and the
warnings of the Quran.
Tell about Solomon son of David the prophets
(peace be upon them) when he asked God to grant
him a kingdom that no one after him can have the
like of it. God (glorified be His Name) gave him that
kingdom. Nevertheless, Solomon (peace be upon him)
was calling to the right and acting its deed. Beside,
neither God nor anyone of the believers criticized him
for that kingdom. Before him, David the prophet
(peace be upon him) had a great kingdom and power.
Joseph the prophet (peace be upon him) is another
example. He said to the king of Egypt: “Put me in
charge of the treasuries of the land. I know how to
manage them.”1 Hence, he was given the kingdom of
the king and its surroundings to Yemen in
responsibility. All people were seeking provisions from
him when they suffered famine. Nevertheless, he
(peace be upon him) was calling to the right and
acting his deeds. Besides, no one blamed him for
such a kingdom.
Zulqarnayn is another example. He loved God and
God loved him, made everything easy for him, and
granted him the kingdom of the east and the west of
the earth. However, he was calling to the right and
working its deeds. Besides, no one blamed him for
such kingdoms.
Afterall, O group, imitate the moralities that God
the Majestic instructed for the believers, stop at the
matters that God ordered or warned, neglect the
affairs that you doubt and do not know, commend
1
This sentence is excerpted from the Holy Quran, Sura
of Yousuf (12) Verse (55)
knowledge to its proper people so that you will be
rewarded and excused by God, the Blessed the
Elevated, and study the knowledge of the repealing,
the repealed, the decisive, and the allegorical texts of
the Quran in addition to the distinction between the
questions that God made halal in the Quran from
these that are haram. This will surely make you near
to God and take you away from ignorance. Leave
unenlightenment to its people, for the people of
ignorance are too many while the people of knowledge
are too little. God said:
Over every knowledgeable person is one more
knowing.1
1
The Holy Quran, Sura of Yousuf (12) Verse (76)
Imam As-Sadiq’s Wording about the
Creation and Structure of Man

Self-acknowledgment is realized through four
natures, four supports, and four pillars. The natures
are blood, bile, wind, and phlegm. The supports are
intelligence parts of which are understanding and
maintenance.1 The pillars are light, fire, soul, and
water. The feature of man is his nature. He could see
through light, eat and drink through fire, copulated
and moved through the soul, and found the taste of
every tasted thing and food through water. This is the
basis of man’s feature. A man whose intelligence is
supported by light becomes knowledgeable, retainer,
clever, shrewd, and thoughtful. He should also
recognize the real situation that he is in, the source
of his situation, the reason beyond his existence, and
the fate that he will inevitably encounter, through the
sincere belief of God’s oneness and the submission to
the obedience (to Him).
The soul may move in him with its heat or
coldness. When heat of the soul influences that man,
1
It seems that this statement was distorted or written
inaccurately. The true text of this statement is as follows
(excerpted from Ilelush-Sharaayi’):
The supports are the intelligence, and from intelligence
four matters are extracted: cleverness, understanding
maintenance, and knowledge.
he will behave evilly and arrogantly, feel comfortable,
kill, rob, feel pleasant and dashing, commits sins and
fornication, and spend lavishly.
When the soul covers that man with its coldness,
he feels depressed, sad, submissive, withered, and
oblivious. These are the symptoms that cause
diseases. This coldness is originated only when the
individuals commit a sin and have a drink or food in
an hour that is not appropriate to that drink or food
—all in the same time; therefore, this will create a
certain pain.
Imam As-Sadiq (peace be upon him)
explained the topic in other words. He said:
Man drinks, eats, and works through the fire; hears
and smells through the wind; enjoys the taste of food
and drink through the water; moves through the
soul. Food and drink cannot be digested in the
interior body without the existence of the fire in the
stomach. Without the existence of the wind, the fire
of the stomach cannot be flamed and the dregs
cannot find an exit out of the abdomen. Without the
existence of the soul, man cannot come and go; i.e.
move. Without the existence of the cold water (in the
stomach), the fire of the stomach would burn (man).
Without the existence of light, man cannot sight or
understand. Clay is his nature. The role of bones in
the human body is as same as the role of trees on the
surface of the earth. The hairs on the skin play the
same role of the grass on the earth. The nerves of the
human body play the same role of the bark on trees.
The blood of the human body plays the same role of
water on the earth. The earth cannot endure without
water. In like fashion, the human body cannot
endure without the blood. The brain is the fat and the
foam of blood.
This is the human being who was created from
matters of this world and matters of the world to
come. If God combines these matters, man’s life will
be on the surface of the earth, because he descended
from the matters of the heavens to the world. When
God disconnects these matters by means of death,
the matters of the heavens go back to their source;
the heavens. The life is on the earth and death is in
the heavens by means of separating the soul from the
body. The soul and the light are taken back to the
foremost power and the body is left, because it is
composed from matters of the world. The body
disintegrates in this world because the wind dries
water and the clay becomes debris and old and
return to its first core. The soul moves in the breath
whose movement is out of the wind. The breath of the
believers is light that is supported by the mind while
the breath of the disbelievers is fire that is supported
by devilry. This is the nature of its fire and the earlier
is the nature of its light. Death is God’s mercy from
the believers and God’s punishment on the
disbelievers.
God has two punishments; the soul is the source of
one and people’s predomination on each other is the
source of the other. Ailment and poverty are the
punishments whose source is the soul while agony is
the punishment whose source is people’s
predomination on each other. This is indicated in
God’s saying:
Thus do We make the unjust ones predominate
one another because of their evil deeds.1
1
These evil deeds are their sins.
The punishment of the sins whose source is the
soul is ailment and poverty, while the punishment of
the sins the source of which is people’s
predomination on each other is the agony. All these
are punishment and agony for the believers in this
world. For the disbelievers, these are punishment in
this world and harsh agony in the world to come. The
reason for any punishment is a sin and the source of
every sin is passion. The sins of the believers are
flaws and matters of oblivion or compulsory and
unendurable. For the disbelievers, their sins are
intentional, denial, aggression, and envy. This is
indicated in God’s saying:
Once you have accepted the faith, many of the
People of the Book would love, out of envy, to turn
you back to disbelief, even after the Truth has
become evident to them. Have forgiveness and
bear with them until God issues His order. God has
power over all things.1
1
Imam As-Sadiq’s Words of Wisdom

The unintelligent is fit for nothing and the
unknowledgeable is unintelligent. He who
understands will be excellent and he who is clement
will be triumphant. Knowledge is protection, honesty
is glory, ignorance is humility, understanding is
honor, openhandedness is success, and good
mannerism achieves affection. The knowing of
manners of his time will not be attacked by the
mysteries. Judiciousness is the lantern of doubt. God
is the custodian of him who knows Him and the
enemy of him who ignores Him. The intelligent should
be forgiver and the ignorant is treacherous. If you
want to be respected, you should be lenient and if
you want to be disrespected, you may be severe. The
heart of him whose lineage is honorable is surely soft
while he whose race is ignoble is surely hard-hearted.
He who neglects will be engaged (in troubles). He who
cares for the result will acts slowly in matters that he
ignores. He who involves himself in a matter with
which he does not have full acquaintance will debase
himself. He who does not know will not understand,
he who does not understand will not be safe, he who
is not safe will not be respected, he who is not
respected will feel disappointed, he who feels
disappointed will be blamed, and he who is blamed
will be worthy of regret. If you can hide your
personality from people, do it. You should care if
people do not praise you and you should not care if
people disregard you when God honors you. Amirul
Muminin (peace be upon him) used to say: “Life is
worthless for everyone except two men: a man whose
acts of charity are day by day increasable and a man
who corrects his death1 by means of repentance.” If
you can keep yourself indoors, do it. When you go out
(of your house), you should avoid backbiting, telling
untruths, envying, showing off, flattering, and sweet-
talking. The cell of the believer is his house where he
detains himself, his sight, his tongue, and his
genitals. He who acknowledges the favors of God in
his heart before he expresses his gratitude by words
deserves increase of God.
Imam As-Sadiq (peace be upon him) then
added:
Many are those whom are tempted by receiving
graces of God, many are those whom are trapped by
the concealment of their flaws, and many are those
whom are cheated by wordings of praise. I hope for
everybody who acknowledges our rights (of the loyalty
to our leadership that is incumbent upon people)
except three: the friends of the unjust rulers, the
followers of their whims, and the sinful who commit
1
Most copies of this book refer to this meaning, while in
some copies of Al-Kafi, this statement is recorded in the
following form:
“… a man who corrects his evildoing by means of
repentance.”
In Al-Khissal, the narrative that is related to Imam As-
Sadiq (peace be upon him) is recorded in the following
form:
“… a man who corrects his guilt by means of
repentance.”
sins openly. For those who love the worldly pleasures
and follow anyone other than us, they, by God I
swear, do not love God. For those who acknowledge
our rights and love us, they surely love God. Choose
to be subordinate, not head. The Prophet (peace be
upon him and his family) said: “The fearful are
unable to speak.”
Short Maxims of Imam As-Sadiq
1. Imam As-Sadiq (peace be upon him) said:
He who treats people kindly will be accepted as

arbiter.
To trust everybody in times of injustice and

cheating is disability.
If problems are added to each other, they will give

birth of relief.
To recognize the actuality of your friend, you

should enrage him. If he keeps up his friendship,
he is true friend lest, he is false.
Do not appreciate one’s affection before you enrage

him three times.
Do not trust your friend perfectly, because the

knockdown of the trustful is incurable.
Islam is a definite rank. Faith is one rank higher
than Islam. Conviction is one rank higher than
faith. People have been given a rank lower than
conviction.
To remove a mountain is easier than removing

faith.
Faith is in heart and conviction is a number of

inspirations.
10.Imam As-Sadiq (peace be upon him) said:
The desire for the worldly pleasures causes grief

and sadness. Abstinence from the worldly
pleasures brings about the rest of both heart and
body.
Life is to rent a house and buy bread.

He who gains oppression is not gaining welfare. He

who mistreats people should not complain when
people mistreat him.
In homelands, exchanging visits is the means of

association. In travel, correspondence is the
means of association.
A believer is not perfectly virtuous unless he

enjoys three characters—knowledgeability of the
religious affairs, moderation in living, and
steadfastness against misfortunes.
An actual believer is that whose sexual appetite

does not overcome him and whose stomach does
not shame him.
A twenty-year friendship is kinship.

Favors should be done only to the highborn or the

religious. Those who show gratitude are very few.
Enjoining good and forbidding evil should be

practiced with a faithful believer that he would
learn a lesson, or an ignorant that he would earn.
Enjoining good and forbidding evil become surely
worthless when they are applied with the powerful
tyrants.
Those who enjoin good and forbid evil should

enjoy three characters: they should be aware of
the matters that they enjoin and the matters that
they forbid, fair in the matters that they enjoin
and the matters that they forbid, and lenient in
the matters that they enjoin and the matters that
they forbid.
He who suffers a misfortune due to obtruding

upon an unjust ruler will be neither rewarded nor
endowed with patience.
As some people showed ingratitude for God’s

graces, He changed the graces into crises. As other
people showed steadfastness against the
misfortunes that inflicted them, God changed the
misfortunes into graces.
The prosperity of coexistence and association are

three thirds: two thirds are acumen and one is
overlooking.
Revenging on the pauper is extremely ugly.

24.Imam As-Sadiq (peace be upon him) was
asked about personality, he answered:
Personality stands for that God should not see you
in situations against which He warned, and miss
you in situations of which He ordered.
Thank him who did you favor, and confer upon

him who thanked you. Graces that are shown
gratitide will not removed while those that are
shown ingratitude will not persist. Thanks
increase the graces and saves against poverty.
To miss a need is better than asking it from other

than its people. Bad mannerism in a misfortune is
more catastrophic than the misfortune itself.
27.As a man asked him a short item of
instruction that collects the welfare of this
world and the world to come, the Imam,
peace be upon him, said:
Never tell untruths.
asked about eloqunece. He answered:
Eloquence is to express the idea in as few as
possible words. The eloquent is that who attains
his demand in the least effort.
Debt is grief at night and humility in day.

If your worldly demands are attainable, you

should check your religion.
Treat your fathers piously so that your sons will
treat you piously. Keep yourselves away from the
strange women so that your harem will be chaste.
He who entrusts a betrayer with a deposit will be

deprived of God’s warranty.
33.Imam As-Sadiq (peace be upon him) said
to Humran bin A’yun:
O Humran, look to him who is less powerful that
you are and do not look at him who is more
powerful so that you will be more satisfied with
what God has allotted for you and will be a greater
motive to deserve the Lord’s increase. Know that
little permanent deed with conviction is more
favorable to God than the many deeds that are
lacking conviction. You should know also that no
piety is more profitable than avoiding committing
the prohibited matters and the abstinence from
harming and backbiting the believers. No living is
more pleasant than good mannerism, no fortune is
more advantageous than satisfaction with the
sufficient and the little, and no ignorance is more
harmful than self-conceit.
Pudency is of two faces— one is weakness while

the other is power, submission, and faith.
Negligence of others’ rights is humility.
Certainly, the neglector of rights needs for forgery
in this regard.
It is sufficient for one of the group to salute.

Similarly, it is sufficient for one of the group to
respond the salutation.
Salutation is voluntary while responding is

obligatory.
Do not answer those who speak before they greet

you.
Shaking hands is the perfect greeting of the

resident and embracement is the perfect greeting
of the traveler.
Shake hands, because this will confiscate malice.

Fear God even if to some extent. Construct a

screen between Him and you even if transparent.
As for those who control themselves in rage,

desire, fear, and lust, God will prevent Hell from
burning their bodies.
Good health is a light grace; it is forgotten when

found and mentioned when missed.
In good days, God endows with the grace of

consent. In distress, He endows with the grace of
purification.
It often happens that God endows a servant with a

grace that he does not expect. It also happens that
one hopes for something while his goodness is in
its opposite. It also may happen that one is
running for his doom, while he goes slowly for his
goodness.
He who does not arrange show steadfastness

agains every misfortune, show gratitude for every
grace, and show easiness for every complexity will
surely be too short to continue. Be broad-minded
whenever a misfortune inflicts you, whether in
your son, wealth, or other matters. The fact of
every misfortune is that God receives his loan and
takes his gift back so as to test your tolerance and
thanking.
Everything has limits. The limit of
conviction is not to fear anything besides God.
The (faithful) believer should enjoy eight
characters; he should be venerable in shaking
situations, steadfast against misfortunes, thankful
in luxury, satisfied with what God has decided to
him, avoid oppressing the enemies, avoid
overtaxing the associates, should fatigue his body,
and make people feel glad with him.
Knowledge is the comrade of the faithful
believer, clemency is his supporter, patience is the
commander of his army, lenience is his brother,
and charity is his father.
to Abu Ubayda who asked him to
supplicate to God for saving him from
making his earnings pass by the
mediation of the servants:
God has arranged to make people’s earnings in
other people’s hands. You should supplicate to
God to make your earnings in the hands of the
charitable people, because this is a sort of
happiness, and not to make your earnings in the
hands of the vicious, because it is a sort of
despondency.
As for those who practice without guidance, they

are like him who walks without choosing a definite
path. The more he walks, the remoter he becomes.
The meaning of God’s saying, “Have fear of God as
you should be,”1 is that God should be obeyed in
such a way that He should not be disobeyed,
mentioned in such a way that He should not be
neglected, and thanked in such a way that He
should not be shown ingratitude.
He who recognizes God accurately will fear Him.

He who fears God accurately will disregard the
worldly pleasures.
The actual fearful is that who cannot speak due to

the intensity of fear.
asked about the manners of some people
who were committing the acts of
disobedience to God and claiming that
they were desiring for the mercy of God
and kept on doing so until death attacked
them. He (peace be upon him) said:
As for those who act disobediently and claim
expecting God’s mercy until they die, they are
rocking on hopes. They are surely liars. They do
not expect God’s mercy. He who expects
something should seek it. Likewise, he who fears
something should escape it.
1
The Holy Quran, Sura Aal Imran (3) Verse (102)
We love those who are intelligent, knowledgeable,
perceptive, expert, clement, courteous, patient,
veracious, and loyal. God gave the noble
characters exclusively to the prophets (peace be
upon them). He who enjoys such characters
should thank God for them. He who does not
enjoy them should supplicate to God for them.
As he was asked about these noble
characters, Imam As-Sadiq (peace be
upon him) said:
The noble characters are piety, satisfaction,
patience, gratefulness, clemency, pudency,
generosity, bravery, enthusiasm, veracity, charity,
fulfillment of the trusts, conviction, good
mannerism, and chivalry.
The firmest handle of faith is to love, hate, give,

and deprive—all for God’s sake.
Nothing will follow a dead person except three

things: an alms that God gave permanently in his
life and it will follow him after death, a norm of
guidance that others pursue, and a virtuous son
that supplicates to God for his favor.
Lying invalidates the ablution (for the prayers) and

breaks the fasting.
The attendants said: “But we use to tell
lies.” He (peace be upon him) said:
I do not mean lying due to garrulity, but I mean
forging lies against God, His Apostle, and the
Imams (peace be upon them).
The Imam (peace be upon him) then
added:
Fasting is not abstaining from food or drink only.
Mary (peace be upon her) said, -as the Quran
reported- “I have promised the Beneficent God to
fast.”1 This means to keep silent. Thus, you should
keep silent, turn the sights away (from whatever
God has forbidden), and stop envying and
disputing with each other. Envy consumes the
faith like the fire when consumes the wood.
The Divine Throne will be shaken when one
makes God the witness of a false matter2.
God knew that sin is better for the believer than

self-conceit lest, God will never test the believers
through the commitment of sins.
He whose conducts are bad is tormenting himself.

1
2
In Al-Kafi, this saying is related in this form: “The Divine
Throne will be quivering for esteeming those who say,
‘God is the most knowledgeable’ when they ignore a
question.”
Favor is well-known. Except its reward, nothing is
better than doing favor. It is God’s gift to the
servants. Not everyone who likes to do people favor
can do it, not everyone who desires for doing favor
will be able to do it, and not everyone who can do
favor will be permitted to do it. If God wills to offer
a grace to a servant, He gathers the desire, ability,
and permission to do favor for him. This is the
perfect pleasure and honor for both the seeker and
the doer.
Nothing like thanks in increasing the favorable

matters and nothing like patience in decreasing
the unfavorable matters.
The most effective soldiers of Eblis are women and

rage.
The world is the believer’s jail, patience is his

fortress, and Paradise is his residence. The world
is the disbeliever’s paradise, grave is his jail, and
Hell is his residence.
God has not created doubtless conviction more

similar to unspoiled doubt than death.
Whenever you see a servant (of God) pursuing
people’s flaws and neglecting his own flaws, you
should then realize that he has been trapped (by
the Shaitan).
The server of food who thanks (God for so) will be

rewarded as same as those who fast just for
gaining the rewards of God, and the individual
who is cured and thanks (God for curing him) will
be rewarded as same as the diseased one who is
steadfast against that disease (for the sake of
God).
Those who are not scholars should not be

regarded as happy, those who are not amiable
should not be regarded as laudable, and those
who are not tolerant should not be regarded as
perfect. Those who do not guard themselves
against the scholars’ blame and censure should
not be expected to gain the welfare of this world
and the world to come. The intelligent should be
veracious and thankful so that their sayings will
be trusted and they will be given increasingly.
You should not trust the betrayer after you had

tested him and you should not accuse him whom
you trusted.
asked about the people who are most
respected by God. He answered:
The people who are most respected by God are
those who mention and obey Him more than the
others.
He, then, was asked about the people that
are most disrespected by God, Imam As-
Sadiq (peace be upon him) answered:
The people that are most disprespected by God are
those who accuse Him.
“Is there anyone who accuses God?” I
asked. The Imam (peace be upon him)
said:
He who seeks God’s decision and dissatisfies
himself with it when it comes opposite to his will is
accusing God.
“Who else?” asked I. He (peace be upon
him) answered:
Then come those who complain against God.
“Is there anyone who complaimns against
God?” I asked. The Imam (peace be upon
him) said:
They are those who exaggerate in complaining
about the misfortunes that they are suffering.
“Who else?” asked I. He (peace be upon
him) answered:
Then come those who neglect showing gratitude
when they are endowed with a grace and show
intolerance when they are inflicted by a problem.
“Who are the most respected by God?”
asked I. He (peace be upon him)
answered:
The most respected people are those who show
gratitude when they are given a grace and treat
with their problems tolerantly.
The weary are friendless and the envious are

fortuneless. Much looking into wisdom pollinates
the mind.
Fear of God is sufficient knowledge and deceit is

sufficient ignorance.
The best adoration is to know God and behave

humbly with Him.
One scholar is better than one thousand

worshippers, one thousand ascetics, and one
thousand hardworking persons in worship.
Everything has its tax and the tax of
knowledge is to teach its people.
Judges are four categories three of whom will be in

Hell while one only will be in Paradise. The judge
who judges unjustly intentionally will surely be in
Hell. The Judge who judges unjustly inadvertently
will be in Hell. The judge who judges justly but
unintentionally will be in Hell. The judge who
judges justly intentionally will be in Paradise.
asked about the character of decency. He
said:
The decent is that who turns his sight away from
the forbidden views, holds up his tongue from the
ill wording, and abstains from oppressing others.
God will not ask people about things that are

screened from them before He identifies them.
To put your hand to the elbow between the jaws of

a dragon is better than asking those who have
newly had fortune.
The settlement of needs is God’s, but the ways are

in the people’s hands. You should thank God for
the settlement of your needs, and you should
submit, accept, and tolerate if they are not settled.
Unsettlement of a need may be for your good. God
knows your good while you do not know.
A man’s begging from another man is an ordeal: if

he gains what he asked for he will then thank the
one who did not give him and if he is refuted, he
will censure the one who did not refute him.
God has installed the whole goodness in leniency

and courtesy.
Beware of associating with the lowly, because the

association with them will never lead to welfare.
As a man worries about a little humility, this may

engage him into a greater one.
The most advantageous thing is to precede people

to the recognition of your own flaws. The heaviest
thing is to hide your poverty. The less fortunate
thing is to provide the advice to him who refuses it
and to live next to an acquisitive individual. The
most relaxing thing is to despair of people’s giving.
Never be weary or obscure. Be modest by
submitting to the opinions of him who is higher
than you (in rank) and who did you favors when
such opinions oppose yours. You have submitted
to his being higher than you so as to avoid
disagreeing with him. He who does not submit to
anybody’s favor is surely self-conceited. You
should know that he who does not humble himself
before God will never gain pride and he who is not
modest before God will never gain haughtiness.
To wear rings on the fingers is a prophetic
tradition.
The most favorable friend to me is that who shows

me my flaws.
Friendship is nil unless its limits are kept.
He who does not keep these limits should not be
regarded as friend. The first limit is that the inner
self and the appearance should be identical. The
second limit is that the friend should regard your
goodness and his goodness and your evil as his
evil. The third limit of friendship is that a position
or fortunes should not change the friend’s relation
with his friends. The fourth limit is that the friend
should not deprive his friend of anything that he is
capable of doing. The fifth limit –which is the most
comprehensive-, is that the friend should never
leave his friend alone in calamities.
Comity is one third of the mind.

The believers’ laughter should be only a smile.

There is no difference between depositing a trust

with a betrayer or a negligent.
to Al-Mufaddel:
I instruct you to stick on six characters and relate
them to my adherents –Shia-. You should fulfill
the trust of him who entrusts you with anything.
You should like for your brother whatever you like
for yourself. You should know that every matter
has an end; therefore, you should beware of the
outcomes of matters. Similarly, every matter has a
sudden event; hence, beware of the sudden events.
Beware of climbing an easy mountain if its slope is
uneven. Never promise your brother of a matter
that you cannot fulfill.
God has not permitted people in three matters:

they should treat the parents kindly whether they
are righteous or wicked, abide by the pledge
whether to the righteous or the wicked, and fulfill
the trust whether to the righteous or the wicked.
I feel sympathetic to three classes of people.

Anyhow, they should be treated mercifully. They
are those who suffered humiliation after honor,
those who became needy after having been
wealthy, and the scholars whom have been
belittled by their folks and the ignorant people.
He whosever heart is attached to the fondness of

this world will be suffering three matters—an
everlasting care, an unattainable hope, and an
unachievable expectation.
Lying and treachery are not within the ethics of

the believers. Two characters are not found
together in the hypocrites: they are good-looking
and understanding of a tradition.
People are equal like the teeth of a comb. With the

support of his brothers, a man can be regarded as
great. No goodness is expected in the friendship of
those who do not like for their friends whatever
they like for themselves.
100.Imam As-Sadiq (peace be upon him)
said: Understanding is the ornament of faith,
self-possession is the ornament of understanding,
kindness is the ornament of self-possession,
leniency is the ornament of kindness, and
easiness is the ornament of leniency.
said:
You should regard him who became angry with
you three times without addressing any bad
saying to you as a true friend.
said:
People will live in a time when nothing will be
dearer than a good friend and a legally gotten
dirham.
said:
He who intrudes in situations of accusation
should never blame those who mistrust him. He
who conceals his secrets will possess the options.
Every secret that exceeds more than two persons
will spread. Regard the best meaning of your
brother’s saying and never search for an ill
meaning in his saying if there is a probability of
good intention. You should adhere to the
veracious friends because they will be the allies in
good days and the shelter in misfortunes.
Regarding your affairs, you should counsel with
those who fear God. You should regard your
friends according to their God-fearing. Keep
yourself away from the vicious women and beware
of the good-natured ones. If they enjoin a good
matter, you should oppose them so that they will
not seek the evil for you.
said:
The hypocrites will surely forge lies if they relate
something to God and His Apostle, will break their
promises to God and His Apostle, and will betray
God and His Apostle if they become rulers. This is
God’s saying:
God will, for their disregard of their promise and
their telling lies, place hypocrisy in their hearts
which will not leave them until they face the
consequences of their deeds.1
Do not be surprised that they want to be
dishonest with you; they have always been
1
dishonest with God. However, He has power over
them. God is All-knowing and All-wise.1
said:
It is a sufficient disgrace to wear a scandalous
dress or ride on a scandalous aimal.
Imam As-Sadiq (peace be upon him) was
asked about the scandalous riding animal.
He said:
The scandalous riding animal is the piebald
animal.
said:
You will not attain the actual faith unless you love
the remotest and hate the nearest all for God’s
sake.
said:
He who attributes the grace that he acknowledges
to God is showing gratefulness properly even if he
does not use the tongue (for verbal thanks). He
who believes that God will punish him for the sin
that he committed is seeking God’s forgiveness
even if he does not say it orally.
recited God’s saying:
God will call you to account for all that you may
reveal from your souls and all that you may
conceal. God will forgive or punish whomever He
wants. God has power over all things.2
1
2
said:
Beware of the two annihilating characters—they
are issuing verdicts out of your own opinion and
betaking what you do not know as creed.
to Abu Baseer:
O Abu Mohammed, do not spy on people’s beliefs
lest you will become friendless.
said:
The gracious forgiveness is to stop punishing for a
sin and the gracious patience is that which is
empty of complaint.
said:
He who enjoys veracity, pudency, good
mannerism, and gratitude is a faithful believer
even if he is fully sinful.
said:
You will not be faithful believer before you become
fearful and hopeful. You will not be fearful and
hopeful before you work for what you fear and
hope.
said:
Faith is not identified through outer appearances
and hopes. Faith is that which is pure in the
hearts and assured by deeds.
said:
If a man is more than thirty year old, he is middle-
aged. If he is more than forty year old, he is old
man.
said:
Regarding monotheism, people are of three
classes: believer, denier, and anthropomorphist.
The denier is wrong, the believer is faithful, and
the anthropomorphist is polytheist.
said:
Faith is declaration, practice, and intent. Islam is
declaration and practice.
said:
Never break the respect between your friends and
you. If respect is broken between you, pudency
will vanish. Your amiability will endure as long as
there is respect.
said:
He who puts his friend to shame will be deprived
of his relationship with him. He who grieves his
friend will lose respect.
answered those who asked him about his
seclusion in Wadi Aqeeq –a place- (or with
one of his wives whose name was Aqeeq):
If you taste the good flavor of seclusion, you will
feel an aversion for even yourself. At least,
seclusion saves you from treating people
punctiliously.
said:
Whenever God opens a door to the worldly
pleasures, He will open two to acquisitiveness.
said:
The believer is strange in this world. He should
not feel worry of its humility and should not
compete with its people for gaining its honor.
asked about he path of rest. He answered:
The path of rest is the opposite of whims.

The Imam (peace be upon him) then was
asked when would the sertvants find rest.
He answered:
The servants (of God) will find rest on the first day
in Paradise.
said:
God does not gather good-looking,
understandability, and good mannerism for the
hypocrites and the corruptive.
said:
The flavor of water is life and the flavor of bread is
power. The source of the physical weakness and
power is the fats of the kidneys. The place of the
mind is the brain while severity and tenderness
are in the heart.
said:
Envy is of two sorts: the seditious envy and the
inadvertent envy. As an example of the latter sort
is the angels’ saying to God, when He decided to
choose a deputy on earth, “Are you going to
appoint one who will commit corruption and
bloodshed therein, even though we (are the only
ones who) commemorate Your Name and glorify
You?”1 This means that they suggested that the
deputy should be one of them. This suggestion
was not out of seditious, rejecting, and denial envy
to Adam. As an example of the previous sort of
envy, which causes atheism and polytheism, is the
Shaitan’s envying Adam (peace be upon him) and
refuting God’s order when he rejected to prostrate
(himself before Adam).
said:
Regarding the concept of fatalism and
indeterminism, people opt three different opinions.
Those who claim that everything is optional are
belittling God’s predominance. They are wrong.
Those who claim that God dragged the servants to
disobey Him and charged people with what is over
their capability are misjudging Him. They are
wrong, too. There are also those who claim that
God charged the servants with what they can do
1
and did not oblige them to do what they cannot;
hence, the servants thank Him when they do good
and seek His forgiveness when they do wrong.
These are surely the proper Muslims.
said:
Hasty walking removes the believers’ brightness
and extinguishes their illumination.
said:
God surely hates the oppressive wealthy man.
said:
Rage eliminates the intelligence of the wise. He
who cannot control his rage will not be able to
control his mind.
130.Al-Fudhayl bin Ayadh related: Abu
Abdillah (As-Sadiq) (peace be upon him)
asked me, ‘Do you know who is the
avaricious?’ ‘The avaricious is the
niggardly,’ I answered. He (peace be upon
him) said:
The avaricious is eviler than the niggardly. The
niggardly withholds what is in his hand, while the
avaricious resents people to gain something and
withholds what is in his hand. He wishes he would
gain whatever is there in people’s possession
whether legally or illegally. Moreover, the
avaricious is never satisfied and never profits by
what God gives.
said:
The niggardly is that who gains wealth illegally
and spends it unsuitably.
asked one of his adherents about the
reason why one of his friends had been
complaining against him. The man said,
‘He complained just because I had
demanded him with my rights wholly.’ The
Imam (peace be upon him) became angry
as he said:
Do you think that demanding with the whole
rights is not offense? Have you seen those people
about whom God said, “They fear the bad
judgment?”1 Do they fear that their Lord may
oppress them? No, at all. They fear that their Lord
will demand with the rights perfectly. Hence, He
named it, ‘the bad judgment’. Surely, demanding
with the whole rights is offense.
said:
Muchness of the ill-gotten properties will eradicate
the earnings.
said: Misdemeanor is embittered life.
said:
Faith is one rank higher than Islam and God-
fearing is one rank higher than faith. However,
1
The Holy Quran, Sura of Ar-Ra’d (13) Verse (21)
they are parts of one another. It happens that a
believer speaks some bad wording of which God
did not threaten Hell. God says:
If you avoid violating the grand sins that which
has been prohibited, your sins will be forgiven
and you will be admitted into an exalted
dwelling.1
It also happens that another believer, who is more
quick-witted, is more sinful. However, both are
believers. Conviction is one rank higher than God-
fearing. Conviction is the most difficult thing ever
given to people. Some people are more certain
than others. Some are more steadfast against
misfortunes, poverty, ailment, and fear than
others.
said:
Richness and dignity are touring. Whenever they
notice a place of depending on God, they reside
there.
said:
Good mannerism is a part of the religion. It
increases the earnings.
said:
Morals are of two forms: one is intent while the
other is nature.
Imam As-Sadiq (peace be upon him) was
asked, ‘Which of them is better than the
other?’ He answered:
1
The intentional morals are better than the natural,
because the owner of natural morals cannot
change them, while the owner of the intentional
morals is preserving the acts of obedience (to God).
said:
The hearts of the pious harmonize with each other
as velocious as the mixture of the water of rivers
and the rainfall, even if they do not show
harmony. The hearts of the irreverent disagree
with each other like the animals when they show
conflict after eating in one manger, even if they
show agreement.
said:
The actual generous charitable individual is that
who spends his wealth for fulfilling the rights of
God.
said:
O people of faith and deposits of concealment!
Ponder over things and remember when the
oblivious are inadvertent.
142.Al-Mufaddel bin Omar said: I asked Abu
Abdullah (peace be upon him) about
ancestry, generosity, and sovereignty. He
Ancestry is the fortune, generosity is God-fearing,
and sovereignty is openhandedness. Have you not
noticed that Hatem1 became the master of his
people because he was not the most generous?
said:
Personality is of two sorts. The personality of
residence is the recital of the Quran, presence in
mosques, association with the good people, and
studying the jurisprudence. The personality of
traveling is to offer victuals, joke in matters other
than these which cause God’s satisfaction, reduce
disagreement with the companions, and reduce
accusing them of bad things when you leave them.
said:
You should know I will fulfill the trust of even the
killer of Ali (peace be upon him) if he deposits
something with me or seeks my advice or
consultation.
145.Sufian said: I asked Abu Abdullah (peace
be upon him) whether it is acceptable to
praise oneself or not. He answered:
It is acceptable to praise oneself in cases of
necessity. Joseph the prophet (peace be upon him)
said: “Put me in charge of the treasuries of the
land. I know how to manage them.”2 The virtuous
servant (of God) also said: “I am a trustworthy
advisor for you.”3
1
Hatem, the master of the Arabic tribe of Tayy, is the
ever most famous man of generosity.
2
3
said:
God revealed to David the prophet (peace be upon
him): O David, you will and I will. If you satisfy
yourself with that which I will, I will provide you
with what you will. If you reject that which I will
and seek that which you will, I will exhaust you
without gaining what you will, and there will be
only that which I will.
147.Mohammed bin Qays said: I asked Abu
Abdullah (peace be upon him) whether it
is acceptable to sell weapon to the two
parties both of whom is wrong. He (peace
be upon him) said:
Sell to them only defensive weapons: armors,
shields, helmets, and the like.
said: Four characters are invalid in four
situations: treachery, seizing excessive shares,
stealth, and usury are invalid in hajj, umrah,
jihad, and almsgiving.
said:
God gives the worldly pleasures to those whom He
loves as well as those whom He dislikes, while He
gives the faith only to whom He selects among the
creatures.
said:
He who declares himself as the leader while there
is someone who is more knowledgeable is
heresiarch and deviant.
asked about the commandment of
Luqman. He answered:
In the commandment of Luqman for his son, there
were the marvels. The most marvelous statement
of that commandment was his saying to his son:
“Fear God so intensely as if He will punish you
even if you provide the good deeds of all people
and all jinn, and trust Him so perfectly as if He
will be merciful to you even if you burden on your
back the sins of all people and all jinn.”
Imam As-Sadiq (peace be upon him) then
said:
Every believer inevitably has two illuminations in
the heart: one is the illumination of fear and the
other is the illumination of hope. These two
illuminations are so equal that one will never be
heavier than the other in any amount.
152.Abu Basseer related: I asked Abu
Abdullah (peace be upon him) about faith
and Islam. He answered:
Faith is the avoidance of acts of disobedience to
God. Islam is to practice our rites and slaughter
animals as we do.
said:
He whosever word of guidance is followed will be
gaining the same reward of those who follow it. He
whosever word of deviation is followed will be
charged of the same punishment of those who
follow it.
154.As some mentioned that the Christians
claim that Jesus (peace be upon him) was
born on the twenty forth of December,
Imam as-Sadiq (peace be upon him)
commented:
They lied. Jesus the Christ was born in the middle
of June. Day and night become equal in the
middle of March.
said:
Ishmael was five years older than Isaac. He was
‘the slain’. Listen to the saying of Abraham (the
prophet, peace be upon him):
Lord, grant me a righteous son.1
This means that Abraham is supplicating to God
to give him a righteous son. God says in Sura of
As-Saaffat:
We gave him the glad news of the birth of a
forbearing son.2
This refers to Ishmael. Then God says:
We gave him the glad news of the birth of Isaac,
one of the righteous prophets.3
Hence, he who claims that Isaac was older than
Ishmael is belying what God revealed in the
Quran.
said:
Piety, openhandedness, steadfastness against
misfortunes, and administration of the believers’
1
The Holy Quran, Sura of As-Saaffat (37) Verse (100)
2
3
rights—these four characters are within the ethics
of the prophets.
said:
You should not regard a misfortune against which
you are granted steadfastness and due to which
you are rewarded as a true misfortune. The true
misfortune is that which you are deprived of its
reward and prize.
said:
There are definite servants of God on this earth to
whom people beseech for settling their needs of
this world and the world to come. They are the
true faithful believers. They will be secured on the
Day of Resurrection. Certainly, the most favorable
believers to God are those who meet the living
needs of the poor believers and those who support,
benefit, and protect the believers against evil.
said: Exchanging visits with the relatives and
charity will make the Judgment easier and guard
against sins. Hence, Build good relations with
your brothers and treat them charitably by good
greeting and response at least.
160.Sufian Athawri related: I visited As-Sadiq
(peace be upon him) and asked for a
commandment that I would apply on
myself after him. ‘Will you surely apply it,
Suffian?’ wondered Imam as-Sadiq (peace
be upon him). ‘Yes, son of the Prophet’s
daughter, I will,’ answered I. The Imam
O Sufian, the liars enjoy no personality, the
envious are persistently restless, the kings keep
no fraternity, the proud keep no friends, and the
ill-mannered should not enjoy leadership.
As the Imam stopped, I asked for more.
He (peace be upon him) added:
O Suffian, trust in God and you will be knowing.
Satisfy yourself with that which God has allotted
for you and you will be rich. Associate with others
in the same way they associate with you and you
will have more faith. Do not accompany the lecher
so that they will not teach you matters of their
lechery. Seek the advice of those who fear God the
Glorified.
As the Imam stopped, I asked for more.
He (peace be upon him) said:
O Suffian, he who searches for honor without
sovereignty, might without need of brothers, and
dignity without possessing wealth should shift
from the humility of the acts of disobedience to
God to the nobility of His obedience.
As he stopped, I asked for more. He
O Suffian, my father instructed me three matters
and warned me against three. He instructed me
that whoever associate with the vicious will not be
saved, he who does not opt for good wording will
regret, and he who intrudes himself in bad
matters will be indicted.
O son of the Prophet’s daughter,’ I asked,
‘What about the three against whom your
father warned you?’ He (peace be upon
him) spoke:
My father warned me against associating with the
envious, those who rejoice at others’ misfortunes,
and the talebearers.
said:
Bad-temperedness, bad humor, envy, obduracy,
and oppression—these six characters should never
be in the believers’ behavior.
said:
The believer should live between two fears—the
past sin that he does not know what God will do
about it and the remaining days that he does not
know what misfortunes he will encounter through
them. Thus, the believer begins his day fearfully
and ends his day fearfully. Except fear, nothing
mends the believer.
said:
God will accept the few deeds of those who satisfy
themselves with the little sustenance. He who
satisfies himself with the few legal gotten
sustenance will have light burdens and pure
earnings and will be released from the frame of
incapability.
164.Suffian Athawri related: I attended
before Abu Abdullah (peace be upon him)
and said, ‘O son of the prophet’s
daughter, how is your morning?’ He
answered:
Truly, I am grieved and my heart is engaged.
I asked, ‘What made you grief and what
engaged your heart? He (peace be upon
him) answered:
O Athawri, he whose heart is occupied by the
purity of the decency of God’s religion will surely
be distracted from everything. O Athawri, what is
the world? What is its reality? Is it more than a
meal that you had, a dress that you put on, or a
pack animal that you rode? The believers do not
trust the world and always expect the imminent
coming of the world to come. This world is the
place of the fated lapse while the world to come is
the place of the eternal settlement. The people of
this world are the people of inadvertence. The
God-fearing ones are the people of the lightest
burden and the most supportive. When you are
oblivious, they remind you and when they remind
you, they lead you to knowledge. You should
regard this world as a lodging that you are
temporary taking and you will sooner or later leave
it, or as a fortune that you got in dreams, but
when you woke up you found nothing of it in your
hands. It often happens that the matters for which
the desirous have often longed would distress
them. It also happens that the neglectors of
matters will find happiness with them when they
have them effortlessly.
165.The Imam (peace be upon him) was
asked about the evidence on the
existence of the One God. He answered:
The evidence is the need of the creatures to Him.
said:
You will not be regarded as (true) believers before
you see the misfortunes as graces and the luxury
as disaster.
said:
The possession of four thousand dirhams is
fortune. The possession of twelve thousand
dirhams is treasuring up. Twenty thousand
dirhams cannot be amassed by legal ways. The
possessor of thirty thousand dirhams will surely
be suffering perdition. The possessors of one
hundred thousand dirhams are definitely not
reckoned with our adherents –Shia-.
said:
The signs of the accuracy of a Muslim’s conviction
is to avoid pleasing people by means that enrage
God, thanking them for receiving God’s
sustenance, and blaming them for matters that
God has stopped. The earnings of the Muslims
cannot be driven into them due to somebody’s
acquisitiveness and cannot be stopped due to
somebody’s refutation. If you try to escape getting
your earnings as same as you escape from death,
it will surely catch up with you as same as death
when it will unquestionably catch up with you.
169.Imam as-Sadiq (peace be upon him)
said:
Among our adherents –Shia- are those whose
voices do not exceed their hearing and whose
detestation does not exceed their bodies1. They
avoid praising us declaratorily, regarding those
1
This means that they are so quiet and so self-
possessed.
who hate us, disputing with our supporters, and
sitting with those who revile at us.
Mihzam asked: “What about those who
claim being Shia?” The Imam (peace be
upon him) answered:
They will be distinguished, discriminated, and
inflicted by misfortunes. In few years, they will be
perishing, suffering plague, which will kill them,
and encountering disagreements that will scatter
them. Our true adherents do not bark like dogs,
covet like craws, or beg even if they starve.
Someone asked: “Where can I find such
adherents?” The Imam (peace be upon
him) answered:
You will find them living in the outskirts. Their
living is hardly sufficient. Their dwellings are
roving. When they are present, they are not
recognized. When they are absent, they are not
missed. When they are ailed, nobody visit them.
When they betroth, nobody agree to them. When
they noticed an evil, they show displeasure. When
the ignorant dispute with them, they say, ‘salaam’
(or use nice wording with them). When the needy
seek their support, they treat mercifully. When
death comes near to them, they do not show grief.
Although they live in different countries, their
hearts will not be different.
said:
He who desires for enjoying a long age should do
things precisely. He who desires for having his
burdens –sins- lightened should put the screen of
pudency. He who desires for being praised and
estimated should hide his beliefs.
171.Imam as-Sadiq (peace be upon him)
said:
The best deeds of the servants are three: they are
to treat the believers fairly, to console the friends,
and to mention God in every situation.
Some asked: “What is the meaning of
mentioning God in every situation?” The
Imam (peace be upon him) answered:
This means to mention God when you want to
commit a sin so that He will prevent you from
committing it.
said:
Hamza -A symbol in the Arabic script representing
the glottal stop- is an addition in the Quran1.
said:
Beware of joking, because it causes rancor and
drives into malice. Joking is the lesser revilement.
174.Al-Hasan bin Rashid reported: Abu
Abdillah (peace be upon him) said:
When a misfortune inflicts you, you should not
complain about it to the embracers of other sects.
You should complain about it to your brothers.
You will certainly gain one of four: you will either
find a solution, get a financial help, win a
responded supplication, or have a counsel of
wisdom.
1
For the explanation of this saying, refer to Bihar ul-
Anwar Vol.78 p.264.
said:
Do not roam in marts frequently. Do not buy the
minute things yourself. It is abominable for the
religious and the highborn to buy the minute
things themselves except in three states: buying
the real estates, the slaves, and the camels.
said:
Do not discuss matters that do not concern you.
Leave discussing most of the matters that concern
you until you find the appropriate time. It often
happens that the rightful discusser of a matter
that concerns him will be exhausted because he
uses improper time. Do not dispute anyone;
whether foolish or clement. The clement
overcomes you and the ignorant embarrass you.
Mention your absent friends in the same way you
like him to mention you when you are absent. This
is the true action. When you act, you should be
certain that you will be rewarded for good deeds
and punished for evildoings.
177.Younus related: Before Imam as-Sadiq
(peace be upon him) I said: “My loyalty to
you –the Prophet’s family- and recognition
of your rights are most favorable to me
than this world with all of its insides.” I
noticed the Imam was enraged. After a
while, he (peace be upon him) said:
“O Younus, you have evaluated us in an improper
measurement. What is the world and what are its
insides? It is no more than relief of a trouble or
screening of a defect. By loyalty to us, you are
gaining the endless life.
said:
O adherents of Mohammed’s family, for those who
do not possess themselves in rage, those who do
not respect the companionship and association
and compromise of their companions and
associates and parties, and those who do not
oppose others in a peaceful way, all these are not
belonging to us. O adherents of Mohammed’s
family, exert all your efforts in fearing God. All
might and power belong to God.
179.Abdul-A’la reported: Abu Abdillah (peace
be upon him) asked me whether I had
been associating the people of Medina. I
answered affirmatively. He told me to
inform him of their news. I told that once I
was sitting among people of Medina when
they were talking about openhandedness.
A man, named Abu Dukein, spoke, ‘It is
surely Ja’far except that he is like this.’ He
then closed his hand. As he listened to
this story, the Imam (peace be upon him)
commented:
Woe to Abu Dukein! His like is the feather; the
wind flights it whenever it blows.
After a pause, he (peace be upon him)
added:
said: “Any favor is charity. The best alms is that
which does not influence one’s expenditure of his
family members. Begin, when you give alms, with
those whose provisions are obligatory upon you.
The hand of the giver is better than the hand of
the receiver. God does not censure for the
minimum sustenance.” Do you think that God is
ungenerous or there is something more generous
than Him? The true generous and master is that
who carries out God’s rights correctly. He who
gains money illegally and spends it unrightfully is
not generous. Most surely, I desire for meeting
God without taking anything that is illicit for me. I
have fulfilled the rights of God entirely. I passed
no single night without defraying God’s rights in
my fortune.
said:
Suckling after weaning is void. Continuous fasting
is void. Orphanage after maturity is void. Keeping
silent a day up to night is void. Migration after the
conquest of Mecca is void. Migration to the non-
Muslim countries (after living in a Muslim country)
is void. Divorcement before marriage is void.
Manumission before slavery is void. The oath of
sons, slaves, and wives regarding their fathers,
masters, and husbands is void. Vow of an act of
disobedience (to God) is void. Oath of rupturing
relations is void.
said:
No one can attain good livelihood –even if he is so
lucky- without passing through misfortunes. Days
will usurp the opportunities of those who waste
today’s opportunity due to their expectation of
tomorrow’s opportunities. Days’ custom is the
usurpation of opportunities and the habit of time
is wasting them.
said:
Doing favors is the tax of graces, intercession is
the tax of the power, diseases are the tax of
bodies, and forgiveness is the tax of success.
Everything whose tax is defrayed will be guarded
against loss.
183.In misfortunes, Imam as-Sadiq (peace be
upon him) used to say:
All praise is due to Allah Who did not make my
misfortune in my religious affairs. All praise is due
to Allah Who could, if He willed, make my
misfortune more catastrophic than what it is now.
All praise is due to Allah for the matter that He
willed to be, and it was as He willed.
said:
God says: For him who saves a confused
individual, I will consider him as thankful and will
lodge him in My Paradise.
said:
If the world advances to some people, it will garb
them with the others’ charms. If it leaves some
people, it usurps their own charms.
said:
Daughters are advantages and sons are graces.
You will be rewarded for the advantages and asked
about the graces.
MAXIMS OF
IMAM AL-
KADHIM
wisdom are related to the honest Imam Abu
Ibrahim (or Abul-Hasan) Musa bin Ja’far Al-
Kadhim (peace be upon him)
Imam Al-Kadhim’s Commandment

for Husham and the Depiction of the
Mind
God the Elevated portends good to the people of

reason and understanding in His Book. He says:
Give the glad news to those of Our servants who
listen to the words and only follow the best ones.
Tell them that they are those whom God has
guided. They are the people of understanding.1
1
The Holy Quran, Sura of Az-Zumar (39) Verses (17-8)
O Husham bin Al-Hakam, God the Majestic has
certainly submitted His arguments to people perfectly
through minds, explained everything completely to
them, and led people to His godhead through the
guides. He says:
Your Lord is the only Lord. There is no God but He,
the Beneficent and Merciful. The creation of the
heavens and the earth, the alternation of nights and
days, the ships that sail in the sea for the benefit of
the people, the water that God sends from the sky
to revive the dead earth where He has scattered all
kinds of animals, the winds of all directions, and the
clouds rendered for service between the sky and
the earth are all evidence (of His existence) for
those who use their reason.1
O Husaham, God the Majestic provides the people’s
having a Manager as the evidence on the
acknowledgement of Him. He says:
God has made the day and the night, the sun and
the moon, and all the stars subservient to you by
His command. In this there is evidence of the truth
for people of understanding.2
God says:
Ha Mim. I swear by the illustrious Book. We have
made it an Arabic reading text so that perhaps you
may understand.3
God also says:
1
The Holy Quran, Sura of Al-Baqara (2) Verses (12)
2
The Holy Quran, Sura of An-Nahl (16) Verses (163-4)
3
The Holy Quran, Sura of Az-Zukhruf (43) Verses (1-3)
Also, of the evidence of His existence are His
showing you lightening which gives you fear and
hope and His sending water down from the sky,
which revives the earth after its death. In this there
is evidence (of the truth) for the people of
understanding.1
O Husham, God then preaches to the people of
reason and makes them desirous to the world to
come. He says:
The worldly life is but useless amusement and
sport (compared to) the life hereafter, which is far
better and is only for the pious. Will you not then
understand?2
God also says:
Whatever you (people) have been given are only
the means for enjoyment and beauty of the worldly
life, but the means of enjoyment (which you will
receive from God) in the life to come will be better
and everlasting. Will you then not take heed?3
O Husham, God then warns the unintelligent
against His chastisement. He the Majestic says:
Then We totally destroyed the others. You pass by
(their ruined town) in the morning and at night. Will
you then not understand?4
O Husham, God then expounds that mind is always
favoring knowledge. He says:
1
The Holy Quran, Sura of Ar-Roum (30) Verses (24)
2
The Holy Quran, Sura of Al-An’aam (6) Verses (32)
3
The Holy Quran, Sura of Al-Qassas (28) Verses (60)
4
The Holy Quran, Sura of As-Saaffat (37) Verses (136-8)
These are parables, which We tell to human
being, but only the learned ones understand them.1
O Husham, God then dispraises those who are
incapable of understanding. He says:
When some people are asked to follow the
revelations of God, they say, "We would rather
follow what our fathers have followed," even though
their fathers had no understanding and could not
find the true guidance.2
God says:
The wickedest beasts in the sight of God are the
deaf and the dumb who have no understanding.3
God says:
If you ask them, "Who has created the heavens
and the earth," they will certainly say, "God has
created them." Say, "It is only God who deserves all
praise, but most of them do not know.4
God then dispraises the majority. He says:
Most of the people in the land will lead you away
from God's guidance if you follow them.5
…But many of them are ignorant.6
Hence, most of them have no feeling.
O Husham, God then praises minority. He says:
1
The Holy Quran, Sura of Al-Ankabout (29) Verses (43)
2
3
The Holy Quran, Sura of Al-Anfal (8) Verses (22)
4
The Holy Quran, Sura of Luqman (25) Verses (31)
5
6
Very few of My servants are grateful.1
… Except for the righteously striving believers
who are very few.2
No one believed in him, except a few.3
O Husham, God then mentions the people of the
reasonable understanding in the best way of praise
and describes them in the best wording. He says:
God gives wisdom to anyone whom He wants.
Whoever is given wisdom, certainly, has received
much good. Only people of reason can grasp this.4
God also says:
This is a reminder for everyone who has a heart.5
‘Heart’ in the previous Verse stands for the
capability of understanding.
God also says:
We gave wisdom to Luqman.6
‘Wisdom’ stands for understandability and
intelligence.
O Husham, Luqman said to his son: “Show
modesty before the right and you will be the most
reasonable. O son, this world is a deep ocean in
which many people have sunk. God-fearing should be
your ship in this ocean, faith the cargo, depending
1
The Holy Quran, Sura of Saba’ (34) Verses (13)
2
The Holy Quran, Sura of Ssad (38) Verses (24)
3
The Holy Quran, Sura of Houd (11) Verses (40)
4
5
The Holy Quran, Sura of Qaaf (50) Verses (37)
6
The Holy Quran, Sura of Luqman (31) Verses (12)
upon God its sail, reason its captain, knowledge its
guide, and patience the anchor.”
O Husham, everything has its evidence. The
evidence of being intelligent is pondering (over things)
and the evidence on pondering is silence. Likewise,
everything has its pack animal, and modesty is the
pack animal of the intelligent. It is sufficient ignorant
to ride on that which you are told not to ride.
O Husham, if people tell that you have a pearl in
your hand while you are sure it is a nut, not pearl,
this should not advantage you. If people tell that you
have a nut in the hand while you are sure it is a
pearl, not nut, this also should not harm you.
O Husham, the main reason beyond God’s sending
prophets and apostles is that people will understand
the commandments of God and His apostles. The
best responsive people will be the most
understanding, the most knowledgeable of God’s
commandments will be the most intelligent, and the
most intelligent then will be the most high-ranking in
this world and the world to come.
O Husham, for every servant (of God), there is an
angel invested with full power over him. Whenever
that servant shows modesty for the sake of God, the
angel will elevate him, and whenever he shows
arrogance, the angel will humiliate him.1
1
In Thawab ul-A’maal, the following narrative is related
to Imam Ali Amirul Muminin (peace be upon him):
There is an angel holding fast on every human being’s
neck. If that person becomes arrogance, the angel will
pull his neck down and say: Be modest. God may
humiliate you. If he is modest, then the angel will pull
his neck up and say, “Now you should raise your head.
O Husham, God has two arguments against people
—one is explicit and the other is implicit. The explicit
arguments of God are the apostles, prophets, and
imams. The implicit arguments are the minds.
O Husham, the true intelligent is he whose legal-
gotten provisions do not divert him from thanking
God and whose illegal-gotten provisions do not divert
him from being tolerant.
O Husham, as for those who extinguish the
illumination of thinking with the long expectations,
erase the novels of wisdom with the curious wording,
and extinguish the lights of learning with the
personal whims, they will back their whims to ruin
their brains. Those who ruin their minds will surely
devastate their worldly and religious affairs.
O Husham, how come do you expect that God will
accept your deeds while you are involving your mind
with matters that are away from God’s
commandments and you are complying with your
whims and letting them overcome your mind?
O Husham, the steadfastness against seclusions is
a proof on willpower. He who understands the
commandments of God, the Blessed the Exalted, will
surely withdraw from the people of the worldly
pleasures. He will also be desirous for that which God
has promised and will regard God as the sociable in
seclusion, the companion in loneliness, the fortune in
poverty, and the supporter instead of the clan.
O Husham, the creatures have been formed for
obeying God. No safety is obtained without obedience.
The course of obedience is knowledgeability and the
God may elevate you since you have been modest for
His sake.”
course of knowledgeability is learning. Learning is
possible through mind. There should be a godly
scholar who is the source of knowledge. Such
scholars can be recognized through the mind.
O Husham, the few deeds of the intelligent will be
accepted and doubled, while the many deeds of the
followers of passions and the ignorant will be
rejected.
O Husham, the true intelligent is that who agrees
to have minimum worldly needs with wisdom. He
does not agree to have little wisdom with all of the
worldly pleasures. Therefore, his trade has been
profitable.
O Husham, if you think it is fortunate for you to
have only what suffices you then you will be sufficed
with the least needs of this world. If you think it is
not sufficient for you to have the minimum needs of
this world then all the worldly pleasures will not
suffice you.
O Husham, the intelligent have left the pleasures of
this world. How is it then for the sins? The abstinence
from the worldly surplus pleasures is recommendable
while the desistance from committing sins is
obligatory.
O Husham, the intelligent have abstained from the
worldly pleasures and desired for the world to come
because they have known that world, as well as the
world to come, is demanding and demanded1. The
1
Allama al-Mejlisi commented: The world is demanding
because it tracks its people till they reach the day on
which they will depart it –the world-. It is also demanded
because people wish to have more than what is limited
for them. The world to come is demanding people till
world will surely trace the seeker of the world to come
to give him his provisions perfectly. The world to
come will trace the seeker of the worldly pleasures
when death overcomes him to deprive him of the
pleasures of this world and the world to come.
O Husham, as for those who desire for being rich
without fortune, having peace of mind against envy,
and enjoying safety of the religion, they are advised to
beseech to God imploringly for granting them perfect
intelligence, for the intelligent will surely satisfy
themselves with only what is sufficient for them.
Consequently, he who satisfies himself with only
what is sufficient for him will be surely rich. Those
who do not satisfy themselves with what is sufficient
for them will never obtain richness.
O Husham, as describing the manners of virtuous
people, God the Majestic mentions that they are used
to saying:
Lord, do not cause our hearts to deviate from Your
guidance, and grant us mercy. You are the Most
Awarding One.1
This is because they realized that hearts might be
deviated or might regain their blindness and
ruination.
He who does not understand God’s commandments
will not fear Him. Similarly, he who does not
understand God’s commandments will not have a
mind that is founded on constant knowledge that he
considers and finds its factuality. Except those whose
trap them when the day on which they depart this life
falls. It is demanded because everyone longs for winning
the pleasure there.
1
The Holy Quran, Sura of Aal Imran (3) Verses (8)
words and implicit beliefs agree with their deeds and
appearances, no one can enjoy the previous
characters. God has referred to the implicit affairs of
the mind only through indicative appearances.
O Husham, Amirul Muminin used to say: “The
most favorable way of worshipping God is the
intelligentness”1.
Mind is not perfect for a man unless he enjoys
many qualities: he should save people from his
atheism and evil and make them expect his reason
and good. His wealth should be offered and he should
avoid useless wording. His food should be his share
from the worldly pleasures. He should never stop
seeking knowledge. He should prefer humility and
modesty with God to credit and honor with others. He
should regard any favor that he does as little and see
all people better than him and he is the most vicious
among them. The enjoyment of such qualities is
surely the perfection of intelligence and the perfection
of personality.
O Husham, the deeds of the truthful will be
purified, the provisions of the well-meaning will be
increased, and the age of those how treat their friends
and folks charitably will be elongated.
O Husham, do not speak wording of wisdom before
the ignorant so that you will not wrong it. Do not
prevent the wise from receiving the wisdom lest you
will wrong them.
1
Allama Mejlisi commented: This means that pondering
and meditation are the best ways of worshipping God.
Intelligentness, in this regard, stands for the knowledge
of the Essence and attributes of God.
O Husham, as they left wisdom for you, you should
leave the worldly pleasures for them.
O Husham, those who lack personality are surely
lacking the religion and those who are unintelligent
are surely lacking personality. The most high-ranking
people are those who disregard the worldly pleasures
completely. Paradise is the only price of your bodies;
do not sell them with anything other than Paradise.
O Husham, Amirul Muminin (peace be upon him)
used to say: “No one should sit in the forefront of a
session except those who can answer when they are
questioned, speak when others cannot, and own the
most successful opinion. He who does not enjoy these
three characters and allow himself to sit in the
forefront of a session is surely idiot.
Al-Hasan bin Ali (peace be upon him) used to say:
‘You should seek needs only from their proper
people.’ ‘O son of the Messenger of God,’ some asked
him, ‘Who are the proper people of needs?’ He (peace
They are those whom God mentions in His Book
and says about them:
Only the people of reason take heed.1
They are the owners of mind.
Ali bin Al-Hussein (peace be upon him) used to say:
To sit with the virtuous will invite to virtue, to sit
with the scholars will increase the mind, the
obedience to the just rulers is the perfection of honor,
the investment of the wealth is the perfection of
personality, to guide the seeker of counsel is
fulfillment of the rights of favors, and the desistance
1
The Holy Quran, Sura of Az-Zumar (38) Verses (9)
from harm is a sign of the perfection of mind. It will,
sooner or later, achieve physical relaxation.
O Husham, the intelligent should not talk to the
individuals that they anticipate they will belie him,
ask from individuals that they anticipate they will not
give, promise of things that they cannot do, hope for
things that harm them, or take the initiative in doing
what they anticipate they will not be able to
accomplish.
Amirul Muminin (peace be upon him) used to say to
his companions:
I command you to fear God in secret and in public,
be fair in both states of satisfaction and rage, earn
provisions in richness and poverty, regard them who
ruptured their relations with you, pardon them who
oppressed you, and treat them who ignored you
kindly. All your sights should be learning lessons, all
your silence should be pondering over things, all your
wordings should be mention of God, and all your
nature should be generosity, for no stingy will be in
Paradise and no generous will be in Hell.
O Husham, God will compassionate them who feel
properly embarrassed from Him by keeping the head
with what it contains (like the eye, the ear, and the
tongue) and the abdomen with what is in it, retain
death and misfortune, and realize that Paradise is
surrounded by misfortunes and Hell is surrounded
by the appetites.
O Husham, for those who abstain from engaging
themselves in people’s honors, God will protect them
from slipping on the Day of Resurrection. For those
who save people from (the results of) their rage, God
will save them from His wrath on the Day of
Resurrection.
O Husham, the true intelligent should never tell lies
even if it accords his whim.
O Husham, in the wisp of the Prophet’s sword,
there is written:
The most insolent of people is that who beats other
than the one who beat him and kill other than the
one who killed him. He who votes for other than his
true masters is disbelieving in what God has revealed
to His Prophet Mohammed (peace be upon him and
his family). As for those who bring a heresiarch
matter or shelter an originator of a heresy, God will
not accept their remuneration or apology on the Day
of Resurrection.
O Husham, after the acknowledgement of God, the
best acts of the offertory to God are the prayers, piety
to the parents, and evasion of envy, self-conceit, and
pride.
O Husham, get ready for your coming days and
prepare the answers for them. You will be inevitably
judged and interrogated. Learn lessons from this
world and its people. This life is surely long and
short. You should act as if you can see the rewards of
your acts in your hands, so that you will be urged
acting so more importunately. Understand God’s
commandments and learn from the changeability of
this world and its manners. The coming days of this
world are certainly as same as those which passed
away; therefore, you should take examples from these
days.
Ali bin Al-Hussein (peace be upon him) used to say:
All things that are under the sunlight in the east
and west, in oceans and lands, and plains and
mountains; all these are just like a shadow for the
true disciples of God and the people of the
acknowledgement of Him. Is there no free man who
will leave this valueless world to its people? Paradise
is the only price of your bodies; hence, you should
avoid selling them with any other price. He who
satisfies themselves with the worldly pleasures is
surely satisfying himself with the worthless.
O Husham, all people look at the stars, but no one
can realize their ways and places except those who
have full acquaintance with astronomy. In like
fashion, you all study wisdom, but no one can benefit
by it except those who apply it practically.
O Husham, the Christ (peace be upon him) said to
his disciples:
O bad servants, the height of a palm tree terrifies
you as you remember its thorns and the difficulty of
climbing it, but you forget its good fruits and benefits.
The same thing is said about the world. As you
remember the supplies of the acts of the world to
come, you remember its long time and forget the
bliss, illumination, and fruits that you will obtain
there. O bad servants! To find the sweetest taste of
wheat, you should first cull its grains, clean, and mill
them properly. The same thing is said about faith. To
find the best taste of faith and to benefit by its
results, you should first have it as sincere and perfect
as possible.
Truly I say to you: If you have found a torch the
fuel of which is tar, in a gloomy night, you will surely
seek its light disregarding its malodor. In a like
manner, you should receive the wisdom from
anybody with whom you find it, disregarding the
scope of his desire for it.
Truly I say to you, O slaves of this world! You will
not attain the honor of the world to come unless you
abstain from whatever you desire. Never postpone
repentance to tomorrow. Before tomorrow, there is a
day and a night during which God’s act is coming
and going.
Truly I say to you: Those who are not indebted are
surely less grievous than the indebted even if they
defray their debts properly. In the same way, those
who avoid committing sins are more relaxing and less
grievous than the committers of sins even if they
purely repent and return to God. The insignificant
sins are the traps of the Shaitan who persuades you
to disregard such sins until they are amassed and
surround you.
Truly I say to you: In wisdom, people are of two
kinds; one is that who says the wisdom utterly and
applies it to his deeds, and the other is that who says
it utterly but wastes it through his evildoings. How
difference between the two! Blessed are the scholars
by deeds. Woe to the scholars by words.
O bad servants! Betake the mosques of your Lord
as prisons of your bodies and foreheads. Make your
hearts the residences of God-fearing. Do not make
them the shelters of lusts. The most intolerant
against misfortunes will be certainly the fondest of
the worldly pleasures, and the most tolerant is the
most abstinent.
O bad slaves! Do not behave like the swift gledes,
the sly foxes, the perfidious wolves, or the wild lions
with their preys. Your conducts with people are in
this form. You hurry to some, cheat others, and
betray others.
Truly I say to you: It is useless to have a sound
physique while the interior is corrupted. Hence, your
sound bodies should not admire you when your
hearts are tainted. It is also useless to purify your
skins when your hearts are dirty. Do not be like
sieves that let the good flour pass and hold the bran.
Likewise, you should not speak of wisdom while
treason is filling in your hearts.
O slaves of this world! Your like is the lamp when it
gives light to others and burns itself.
O sons of Israel! Compete with each other in
attending the scholars’ sessions even if you will have
to kneel. God will surely enliven the dead hearts by
the illumination of wisdom like the rainfall when it
enlivens the derelict lands.
O Husham, the following is written in the Bible:
Blessed be those who treat each other mercifully,
for they will be treated mercifully on the Day of
Resurrection. Blessed be the makers of peace
between people, for they will be exclusively favored on
the Day of Resurrection. Blessed be the pure-hearted,
for they will be the pious on the Day of Resurrection.
Blessed be the modest in this world, for they will be
scaling the pulpits of majesty on the Day of
Resurrection.
O Husham, fewness of wording is a great wisdom.
You should keep silent, for it is a good charity, a little
burden, and a lightness of the sins. Fortify the door
of self-possession because patience is the door of self-
possession. God the Majestic surely hates those who
laugh motivelessly and those who walk aimlessly. The
rulers should be acting like the shepherds whose eyes
are not turned away from their herd. They also
should not treat their subjects arrogantly. Be
ashamed of God in secrets in the same way you feel
ashamed from people in public. You should know
that the wording of wisdom is the believers’ lost.
Adhere to the knowledge before it is removed. The
removal of knowledge is the absence of its people.
O Husham, learn whatever you ignore and teach
the ignorant your knowledge. Respect the scholars for
their knowledge and avoid disputing with them, and
disrespect the ignorant for their ignorance and do not
dismiss them. You should approximate and teach
them.
O Husham, the favors that you do not thank God
for them are as same as the sins for which you will be
punished. Amirul Muminin (peace be upon him) said:
There are the slaves of God whose hearts are
broken due to fearing Him. Hence, they keep silent
while they are eloquent and intelligent. They compete
with each other on offering the pure deeds to God.
They do not content with their many deeds and do
not accept for themselves the few deeds. They see
themselves as vicious while they are good and
virtuous.
O Husham, pudency is a part of faith and faith is a
part of Paradise while obscenity is a part of aversion
and aversion is in Hell.
O Husham, speakers are one of three: winning,
safe, or perishing. The winning speakers are those
who mention God. The safe speakers are those who
keep silent. The perishing speakers are those who are
engaged in bad wording. God has certainly forbidden
Paradise from including the impudent speakers of
bad wording who do not care for what they say and
what is said about them.
Abu Tharr (God please him) used to say:
O seeker of knowledge, the tongue is the key to
both good and evil. You should seal your mouth as
you seal your gold and currencies.
O Husham, the worst servants (of God) are those
who are two-faced and two-tongued. They are those
who praise their friends when they meet them and
backbite them when they are absent. They envy their
friends who obtain graces and disappoint them when
they are suffering a misfortune.
Charity is the foremost in rewarding and
oppression is the foremost in punishment. The most
vicious slaves of God are those whom you hate to sit
with for their obscenity.
Except the harvest of the tongues, nothing
overturns people on their noses in Hell.
To leave what does not concern you is a sign of the
proper Islam –submission to God-.
O Husham, you will not be true believer unless to
are fearful (of God’s punishment) and hopeful (for
God’s reward). You will not be true fearful and true
hopeful unless you avoid what you fear and work for
what you hope.
O Husham, God the Majestic says:
I swear by My majesty, glory, might, potency,
magnificence, and elevation, for the servants who
prefer My biddings to their biddings, I will install
opulence in their minds, make the world to come
their concern, take the charge of saving their
livelihood, make their provisions in the heavens and
the earth, and guarantee their shares of profits in
every transaction.”
O Husham, anger is the key to every evil. The most
perfect faithful believers are the most well-mannered.
If possible, you should associate only with those
whom you have done favors.
O Husham, lenience is felicity and clumsiness is
evil portent. Lenience, charity, and well mannerism
boom the lodgings and increase the provisions.
O Husham, God says:
Can any thing else be a response to a favor but a
favor?1
This holy saying is applicable to the believers and
the disbelievers and the charitable and the lecherous.
He whom has been done a favor should reward for
it. To do favor to that who did you favor is not a
suitable reward, because he will have the merit of
commencing with doing the favor before you.
O Husham, the like of this world is the snake—it is
soft to the touch but bearing poison in the interior.
The intelligent men fear the snake while the boys
hurry to take it by the hands.
O Husham, be tolerant in the acts of obedience to
God and be steadfast against the acts of disobedience
to Him. This world is no more than an hour. You will
not find the pleasures of what has passed away and
you will not be able to recognize what is coming. Be
patient in that hour and you will attain bliss.
1
The Holy Quran, Sura of Ar-Rahman (55) Verses (60)
O Husham, the like of this world is the seawater—it
leads the thirsty to more thirst until it kills him.
O Husham, beware of arrogance. He who feels
arrogant, even if as small as a grain of mustard seed,
in the heart will not see Paradise. Pride is God’s dress
and God will surely overturn those who try to take off
His dress on the faces in Hell.
O Husham, he who does not settle an account with
himself every day, so that he would seek more of the
good deeds and seek God’s forgiveness and
acceptance of repentance for the bad deeds, is not
one of us.
O Husham, the world came to the Christ (peace be
upon him) in the form of a blue lady. He asked her,
‘How many men did you marry?’ ‘Many,’ answered the
world. ‘Did they all divorce you?’ asked the Christ.
‘No,’ she replied, ‘I killed all of them.’ the Christ said,
‘Woe to the rest of your husbands. Why do they not
learn lessons from the past ones?’
O Husham, the light of the body is in the eyes. If
the sight is luminous, the whole body will be bright.
The light of the spirit is in the brain. If the servant is
intelligent, he will be having acknowledgement of his
Lord. If he has acknowledgement of his Lord, he will
see his religion obviously. If he ignores the affairs of
his Lord, he will be having no religion. Like the body
that does not live without a living soul, the religion
does not live without the true intendment. The true
intendment is proved through mind only.
O Husham, plants grow in plain, not rocky, lands.
In the same way, wisdom will grow in the hearts of
the modest, not the arrogant, because God has made
modesty the instrument of the mind and made
arrogance the instrument of ignorance. Do you not
notice that he who raises the head to the ceiling will
have his head broken? Likewise, he who hands down
will enjoy the shades and the protection of the ceiling.
Similarly, God will disgrace those who do not behave
humbly to Him and will exalt those who humble
themselves for Him.
O Husham, how ugly poverty after richness is! How
ugly the commitment of sins after religiousness is!
Moreover, to leave the adoration of God after worship
is uglier than the previous.
O Husham, except for either a heedful listener or a
speaker of knowledge, life is surely worthless.
O Husham, God has not distributed among the
servant anything better than intelligence. The sleep of
the intelligent is preferred to the staying up of the
ignorant. God specified intelligence as a qualification
of the prophets so that their minds will be preferred
to all of the efforts of the diligent ones together. A
servant will not fulfill any of God’s rights before he
understands it.
O Husham, the Prophet (peace be upon him and
his family) said:
You should approach the silent believer, because he
will surely provide you with wisdom. The faithful
believer should talk very little and act very much. The
hypocrite talks very much and acts very little.
O Husham, God the Exalted revealed to David the
prophet (peace be upon him):
Ask My servants not to make between them and Me
scholars that are seduced by the worldly pleasures.
They will surely preclude the servants from
mentioning Me and block the way to My adoration
and supplication. Such scholars are the bandits of
My servants. The least thing that I will do to them is
that I will take the charm of My adoration and
supplication from their hearts.
O Husham, the angels of the heavens and the
angels of the earth will curse those who feel self-
conceit. He who treats his friends arrogantly and
haughtily is certainly opposing God. He who claims
falsely is dragging himself away from his good.
O Husham, God the Exalted revealed to David the
prophet (peace be upon him):
O David, warn and advise your companions against
the fondness of passions. The hearts of those who are
fond of passions are certainly screened from Me.
O Husham, beware of showing pride to my disciples
and using your knowledge against them lest, God will
hate you and, then, neither your world nor will your
world to come stead you. Regard this world as a
temporary lodging that you are waiting for leaving it.
O Husham, to sit to the religious is the honor of
this world and the world to come and to counsel with
the intelligent and the well-wishers is good omen,
blessing, rationality, and success from God. Beware
of opposing the advise of the intelligent and the well-
wishers so as to avoid perdition.
O Husham, beware of associating with everybody
except the intelligent and the trustful. You should be
friendly with these two persons only. You should
escape the others like escaping from beasts. The
intelligent should be too ashamed from God to
associate others in the intent of his deed, because
God is the only endower of the graces. If you
encounter two matters that you ignore which of them
is the most correct and acceptable, you should leave
the matter that is more favorable to the whim. The
very much rightness lies in opposing the whims.
Beware of challenging the wisdom and giving it to the
people of ignorance.
Husham said: I asked the Imam (peace be
upon him), ‘What should I do if I find
somebody seeking wisdom but his mind is
too narrow to receive it?’ He answered:
You should, in this case, deliver wisdom to him so
kindly. If his heart is too narrow to receive it, you
should avoid seditious matters. You should also avoid
the answers of the arrogant. Knowledge will be
disgraced if it is given to the unconscious.
Husham said: ‘What should I do if I cannot
find a person who asks about wisdom
properly?’ said I to the Imam (peace be upon
him), and he answered:
You should take the opportunity of the ignorance of
wisdom so as to be saved from the seditious wording
and the great sedition of the answer. You should also
realize that God did not elevate the modest people
measure of their modesty, but He elevated them
according to the measure of His might and glory. He
did not secure the fearful according to their fear, but
He secured them out of His compassion and mercy.
What do you think about the Compassionate the
Merciful Who curries favor with those who harm His
disciple? How will He then behave to those whom are
hurt due to their adherence to Him? What do you
think about the Oft-Returning the Merciful Who
accepts the repentance of His enemies? How will He
then behave to those who accept Him and suffer
people’s enmity for His sake?
O Husham, the fear of the world to come will
remove from the hearts of those who favor the worldly
pleasures. He who favors the worldly affairs whenever
he receives more knowledge will be remoter and
remoter from God and God will consequently intensify
His wrath on him.
O Husham, the true intelligent is that who avoids
what he cannot do. Most of correctitude lies in
opposing the passions. For those who depend upon
hopes, their deeds will be worse.
O Husham, if you consider the march of the death,
you will be diverted from hopes.
O Husham, beware of greed. Never expect having
what is in people’s hands. Deaden your expectation
from the creatures. Certainly, greed is the key to
humiliation. It reduces the mind, kills the acts of
personality, soils the honors, and cancels
knowledgeability. Abide by adherence and depending
upon God. Strive your whims so as to prevent your
essence from ruination. This is as obligatory as
striving the enemies.
Husham said: I asked the Imam (peace be
upon him) about the kind of enemies whom
should be striven before others. He
answered:
You should begin with the nearest to you, the most
inimical, the most harmful, the most aggressive, and
the most hidden despite his closeness to you. It is
Eblis who is instigating your enemies against you and
the source of the hearts’ ill inspirations. You should
regard him as the most antagonistic enemy and you
should be more tolerant in striving him than him as
he is trying to lead you to perdition. He is surely less
supported than you are and less harmful despite his
great evil, provided that you cling to God so as to be
guided to a straight path.
O Husham, God is surely doing great favors to
those whom He endows with a mind that controls
their whims, knowledge that controls their ignorance,
and opulence that controls their poverty.
O Husham, beware of this world and its people.
People are four classes: one is falling behind as he is
embracing his whims, one is self-conceited due to his
knowledge and the more he learns, the more arrogant
he becomes. He towers up conceitedly before the less
knowledgeable due to his being more learned. One (of
the four classes) is ignorant worshipper who looks
disgracefully to the less dutiful and desires for being
respected and reverenced. The fourth is heedful,
knowledgeable, and knowing, but he cannot drag
people to the straight path because he is either
powerless or beaten. He is also grievous because he
cannot practice his knowledge. This one is the most
ideal and the most intelligent of people.
O Husham, discern the mind and its soldiers and
the ignorance and its soldiers and you will be guided.
Husham said: I said, ‘May God make me
your sacrifice. We will not know unless you
instruct us. Hence, the Imam (peace be
upon him) answered:
O Husham, the first thing of the mystical creatures
that God created was the mind. He was on the right
side of the Divine Throne. As God asked him to go, he
went. As He asked him to come, he came. Hence, God
the Majestic said: I created you as great and preferred
you to all of My creatures.
Then God created ignorance from the gloomy salty
ocean and asked it to go, and it went. But when God
asked him to come, it refused. Hence, God cursed it
because it had behaved arrogantly.
God then arranged seventy-five soldiers for the
mind. The ignorance, seeing what God had given
honorably to the mind, felt malicious and said: O
God, this is a creature as same as I, but you honored
and supported him while I, its opposite, am
powerless. Support me with soldiers like him.
God the Exalted answered: Yes, I will, but if you
disobey Me, I will take your soldiers and you out of
My mercy.
As the ignorance agreed to the condition, God gave
it seventy-five soldiers.
Within the seventy-five soldiers of the mind was
goodness, which is the supporter of the mind. In the
other side, God made evil as the supporter of the
ignorance.
The soldiers of the mind and the ignorance are faith
and disbelieving, belief and unbelief, sincerity and
hypocrisy, hope and despair, justice and prejudice,
satisfaction and displeasure, thanks and ingratitude,
moderation and greed, trust and acquisitiveness,
compassion and rudeness, knowledge and ignorance,
chastity and profligacy, abstinence and desirousness,
lenience and clumsiness, self-respect and taunt,
modesty and arrogance, deliberation and rashness,
composure and imprudence, silence and chatter,
submission and challenge, compliance and defiance,
pardon and malice, mercy and coarseness, conviction
and suspect, forbearance and bigotry, overlooking
and revenge, opulence and neediness, pondering and
inadvertence, consciousness and oblivion, relation
and alienation, contentment and avidity, giving and
deprivation, amicability and enmity, loyalty and
betrayal, obedience and disobedience, succumbing
and daring, affluence and scarcity, understanding
and idiocy, recognition and denial, humoring and
nastiness, purity and cheating, concealment and
divulging, piety and irreverence, factuality and
falseness, favor and bad turn, circumspection and
publicizing, fairness and injury, God-fearing and
envy, cleanness and dirtiness, pudency and
insolence, temperance and excess, rest and fatigue,
ease and difficulty, good health and ailment,
sufficiency and overindulgence, wisdom and
capriciousness, sense of worth and levity, pleasure
and grief, repentance and insistence, attention and
negligence, supplication and disdain, activity and
laziness, delight and discontent, harmony and
disagreement, and courtesy and foolishness.
O Husham, these good attributes cannot come
together in a personality other than the personalities
of the prophets, their successors, or faithful believers
who passed God’s exam of faith. The other believers
should have some of the soldiers of the mind so that
they will have a perfect intelligence and get rid of the
soldiers of ignorance. Only then, they may catch the
highest rank of the prophets and their successors.
God may lead you and us to His obedience.
Imam Al-Kadhim’s Words of
Wisdom
It was related that Imam Al-Kadhim (peace

be upon him) had said:
The nafilas are the offertories of every believer to
God.
Hajj is the jihad of every weak.
Everything has its tax and the tax of the body is the
recommendable fasting.
After the acknowledgement of God, the best
worship is expecting the Relief.
He who supplicates to God before he praises Him
and blesses the Prophet (peace be upon him and his
family) is as same as throwing an arrow without the
existence of a string.
He who is certain of the reward will give generously.
The moderate will never be needy.
Moderation is the half of the livelihood.
Amicability is half of the intelligence.
Very much care drives into senility.
Hastiness is the true clumsiness.
Fewness of the dependants is one of the two
facilities.
To depress the parents is impiety to them.
As for those who beat the hand on the thigh or
strike the hands together in misfortunes, their
rewards will be cancelled.
No one will gain the reward of suffering a
misfortune unless he who forbears it and says: We
are Allah’s, and to Him we will return1.
Favors are worthless unless they are done to the
highborn or the religious.
God aids inasmuch as the need and endows with
steadfastness inasmuch as the misfortune.
The graces will persist for the moderate and the
satisfied.
The graces will be removed from the immoderate
and the exaggerative.
The fulfillment of the trusts and honesty bring
earnings, while treachery and fabrication cause
poverty and hypocrisy.
When God wills to punish a worm, He gives it two
wings so that it will fly and a bird will kill it.
The believers’ favors are worthless unless they are
disregarded, veiled, and provided as soon as possible.
He who disregards his favors is surely revering his
friend to whom he has done the favor, he who
considers his favors is surely disgracing his friend to
whom he has done the favor, he who covers up the
favors that he does is surely honoring his deeds, and
1
‘inna lillaahi wa inna ilayhi raji’oun’
he who fulfills his promises as soon as possible is
surely giving pleasant gifts.
Imam Al-Kadhim’s Wording to
Harun ar-Rashid
Imam Al-Kadhim (peace be upon him)

visited Harun Ar-Rashid1 who had intended
to arrest him for accusations that were
forged against the Imam.2 Ar-Rashid gave
the Imam (peace be upon him) a long roll
that contained many sayings that were
falsely ascribed to Shiism.
After he had read the content, the Imam
O Amirul Muminin, we are the household who had
to face fabricated lies. Our Lord is forgiving and
coverer. He does not accept to reveal the secrets of
His servants before the day when He will settle the
account with them. “The day on which property will
not avail, nor sons. Except him who comes to Allah
with a heart free from evil.”3
My father told me that his father told him that Ali
told that the Prophet (peace be upon him and his
family) said: “When two individuals of the same
family touch each other, their kinship will be stirred
11
Harun ar-Rashid (763-809) is the fifth Abbasid caliph of Baghdad
786-809.
2
We choose definite statements of this long narration.
3
The Holy Quran, Sura of Ashu’araa (26) Verses 89-90.
up and them relax.” Now, Amirul Muminin can cause
our kinship to stir up by shaking hands with me.
As soon as he heard these words, Ar-
Rashid jumped from his seat and extended
his hand to the Imam (peace be upon him).
Then he took him from the right hand,
embraced him, and asked him to sit to his
right. He then spoke, “I declare that you are
honest, your father was honest, your
grandfather was honest, and the Messenger
of God (peace be upon him and his family)
was honest. When you first visited me, I was
the most malicious and enraged with you
because of what has been said to me about
you. But when you uttered your words and
shook hand with me, I was relieved and my
rage was changed into satisfaction.
After a while, Ar-Rashid said to the Imam
(peace be upon him), “I would like to ask
you why was Ali preceded to Al-Abbas1 in the
matter of the heritage of the Prophet (peace
be upon him and his family), while Al-Abbas
was the Prophet’s uncle and his father’s
brother. The Imam asked the caliph to
release him from answering this question.
“No,” insisted the caliph, “By God, I will not
allow you avoid answering this question. You
should answer it, now.” Therefore, the Imam
1
Al-Abbas bin Abdul-Muttalib is the Prophet’s uncle and
the forefather of Harun Ar-Rashid.
said, “If you will not free me from answering
this question, will you then guarantee my
safety?” “Yes,” said Ar-Rashid, “I guarantee
your safety.”
The Imam (peace be upon him) spoke:
not bequeath those who did not migrate (to Medina)
while they were able to migrate. Al-Abbas, your
father, believed but did not migrate, while Ali believed
and migrated. God says:
The believers who did not leave their homes are
not your guardians until they too leave their
homes.1
The color of Harun’s face changed. Hence,
he asked, “Why are you not ascribed to Ali
your father, but ascribed to the Messenger
of God (peace be upon him and his family)
who is your grandfather?”
God ascribes Jesus to Abraham the intimate (peace
be upon them) from the side of his mother the Virgin
Mary –whom was never touched by any human
being-. This is clear in God’s saying:
We gave (Abraham) Isaac and Jacob. Both had
received Our guidance. Noah received Our guidance
before Abraham and so did his descendants: David,
Solomon, Job, Joseph, Moses, and Aaron. Thus is the
reward for the righteous people. We also gave
1
guidance to Zechariah, John, Jesus, and Elias, who
were all pious people.1
God ascribes Jesus to Abraham from the side of his
mother only. In the same way, God ascribes David,
Solomon, Job, Moses, and Aaron to Abraham from
the side of both their fathers and mothers so that
God will give Jesus an exclusive characteristic and an
elevated standing for his mother alone. This is in
God’s saying about Mary (peace be upon her):
"Behold," the angels told Mary, "God had chosen
you, purified you, and given you distinction over all
women.2
God gave Mary distinction over all women by the
Christ who was born without the means of a father.
Likewise, our Lord chose Fatima (peace be upon
her), purified her, and gave her distinction over all
women by Al-Hasan and Al-Hussein (peace be upon
them), the masters of the youth of Paradise.
Harun was confused by what he had heard.
Therefore, he asked the Imam, “How do you
claim that an illegitimacy may occur on the
part of women or fathers to the man who
does not settle the Khums?” The Imam
Except you, no ruler, including Taim (Abu Bakr),
Edi (Omar), and the Umayyads at all asked such a
question. No one of my fathers was asked about such
a question; therefore, do not cause me to divulge it.
1
The Holy Quran, Sura of Al-An’aam (6) Verses 84-5
2
The Holy Quran, Sura of Aal Imran (3) Verse 42
Harun threatened, “I will cancel my pledge
of safety to you if I know that you have
divulged it.” “I agree,” said the Imam (peace
be upon him).
Harun asked, “Numbers of the miscreants
are increasing in Islam. The miscreants
whom are brought to us are ascribed to you.
For you, the Prophet’s family, what is the
miscreant?” The Imam (peace be upon him)
answered:
The miscreants are everyone who rejects God and
His Messenger. They are those who oppose God and
His Messenger. God says:
You will not find any people of faith in God and the
Day of Judgment who would establish friendship
with those who oppose God and His Messenger,
even if it would be in the interest of their fathers,
sons, brothers, and kinsmen. God has established
faith in their hearts and supported them by a Spirit
from Himself.1
They are also the apostates who deviated from
monotheism into atheism.
Harun asked the Imam about the first one
who apostatized and became an atheist. The
The first one who apostatized and became an
atheist in the heavens was Eblis the cursed. He
showed arrogance and took pride in himself against
Adam (peace be upon him) the choice and confidant
1
The Holy Quran, Sura of Al-Mujadila (58) Verse (22)
of God. The cursed said –as it is mentioned in the
Quran-:
I am better than Adam, for You have created me
out of fire and Adam out of clay.1
Thus, he rejected the Lord’s orders and became
atheist. His offspring inherited atheism from him.
Harun wondered whether Eblis has
offspring. The Imam (peace be upon him)
answered:
Eblis has offspring. Listen to God’s saying:
When We told the angels to prostrate before
Adam they all obeyed except Eblis. He was a jinn
and he sinned against the command of his Lord.
Why do you (people) obey him and his offspring
instead of Me, even though they are your enemies?
How terrible will be the recompense that the wrong
doers will receive! I did not call (the unjust) to
witness the creation of the heavens and earth nor
to witness their own creation nor did I want to be
helped by those who lead people astray.2
They mislead the offspring of Adam through their
false vanities and lies. Meanwhile, they declare that
there is no god but Allah. God describes them in His
following saying:
If you ask them, "Who has created the heavens
and the earth," they will certainly say, "God has
created them." Say, "It is only God who deserves all
praise, but most of them do not know."3
1
The Holy Quran, Sura of Al-A’raf (7) Verse (12)
2
The Holy Quran, Sura of Al-Kahf (18) Verses (50-1)
3
This means that they declare so only with their
tongues because they used to say so as one of their
customs. He who does not believe, even if he declares
with the tongue, will be suspicious, envious, and
resistant. The Arabs therefore used to say: “He who
had no knowledge of something will antagonize it,
and he who cannot attain something will dishonor
and disbelieve in it.” This is because he is ignorant,
not knowledgeable.1
Then Harun Ar-Rashid requested, “By the
right of your forefathers I beseech you, brief
for us comprehensive statements regarding
what we have discussed.” The Imam agreed.
An inkwell and papers were fetched. The
Imam (peace be upon him) recorded:
In the Name of Allah, the Beneficent, the Merciful.
All the matters of the religions are gathered in four
forms:
First, there is the unanimous matter. It is the
consensus of the umma on the necessary matters
that they have to face.
Second, there are the generally accepted
narrations. All the suspicious matters are advanced
to such narrations, and every result is extracted from
them, for they are the consensus of the umma.
Third, there is the matter that may be doubted or
denied. Such a matter should be treated through
providing evidence, from the Book of God, provided
that its interpretation is unanimous, or evidence from
1
The Imam (peace be upon him) then had a long
discussion with Abu Yousuf the Judge. We do not refer to
that discussion because it is not our subject.
the Prophet’s tradition provided that it is
unanimously accepted.
Fourth, there is the law that the intelligent accede
to its justice and neither the scholars nor the
ordinary people can suspect or deny it. These two
matters relate to the question of monotheism and
whatever comes below and the question of the
retaliation of a scratching and whatever comes above.
The previous has been the matters to which the
religious affairs are advanced. You should opt for only
what is proved evidently and should shun what is
suspected or obscure. Any of these three matters (the
Book of God, the Prophet’s tradition, and the logical
law) is the final authority to which God refers in His
saying:
Say, "Final authority belongs only to God. Had He
wanted, He would have given you all guidance.1
The final authority is attained by both the ignorant
through his ignorance and the knowledgeable
through his knowledge. This is because God is Just
and He will never treat anybody wrongly. He provides
to His creatures attainable arguments and call them
to what they know, not ignore or deny.
Harun Ar-Rashid offered gifts to the Imam
(peace be upon him)…
1
Short Maxims of Imam Al-Kadhim
1. Imam Al-Kadhim (peace be upon him)

said:
Anyone who acknowledges God should not
complain when his earnings are delayed and
should not accuse God of His acts.
2. As a man asked him about conviction,
answered:
The conviction is to depend upon God, submit to
Him, consent to His acts, and entrust Him with
the affairs.
3. Abdullah bin Yahya said: Within the
supplication that I wrote to Imam Al-
Kadhim (peace be upon him), there was
the sentence, ‘Praise be to God as much
as the utmost of His knowledge.’ The
Imam answered my missive saying:
Do not say, ‘the utmost of His knowledge,’ because
His knowledge has no limits. You may say, ‘the
utmost of His satisfaction.’
4. As a man asked him about the munificent,
answered:
Your question has two references. If you refer to
the created munificent, I can tell you that he is the
one who fulfills what God has imposed upon him,
while the miserly is the one who withholds what
God has imposed upon him. If you refer to the All-
munificent God, I can tell you that He is the All-
munificent whether He gives or not. If He gives, He
gives you what is not yours, and if He does not
give, He deprives you of what in not yours.
5. Imam Al-Kadhim (peace be upon him) said
to one of his adherents:
Fear God and say the truth even if it will cause
you to perish, for your salvation lies in telling the
truth. Fear God and leave the wrong even if it will
save you, for your perdition lies in telling the
wrong.
6. As his agent swore he had not betrayed
him, Imam Al-Kadhim (peace be upon
him) said to him:
To betray me and waste my wealth are the same.
However, betrayal is more harmful for you.
said:
Beware of depriving anyone in fields of obedience
to God lest, you will lose two folds in fields of
disobedience to God.
said:
The believer is like the two pans of a balance —
the more faith he enjoys the more misfortunes he
faces.
9. Imam Al-Kadhim (peace be upon him) said
as he stopped near a grave:
It is quite proper to leave the first of a matter the
end of which is this (grave). It is also quite proper
to fear the end of a thing the first of which is this
(grave).
10.Imam Al-Kadhim (peace be upon him)
said:
He who speaks in the Essence of God will perish,
he who seeks power will perish, and he who feels
self-conceited will perish.
said:
The supplies of this world and the religion are
difficult. Whenever you extend your hand towards
any source of the worldly supplies, you will found
out that a sinful has preceded you there. When
you intend to obtain a source of the religious
supplies, you will not find anyone helping you.
said:
Four deeds are originated from extreme solicitude.
They are eating soil, crumbling the clay, clipping
the nails with the teeth, and biting the hair of the
beard. Looking at three things improves the sight.
They are verdure, flowing water, and handsome
faces.
said:
Good neighborhood is not abstinence from harm.
It is to tolerate the harm (of the neighbors).
said:
Do not take liberties with your friend. You should
keep any quantity of respect among you lest you
will lose pudency.
said to one of his sons:
O son, let not God see you committing an act of
disobedience against which He warned you, and
let Him not miss you in an act of obedience to Him
of which He ordered you. Keep serious and do not
convince yourself that you are worshipping and
obeying God perfectly, because no one can achieve
perfection in the fields of worshipping God. Beware
of joking because it extinguishes the illumination
of your faith and disgraces you personality.
Beware of indolence and laziness because they
both prevent you from receiving your shares of the
pleasures of this world and the world to come.
said:
When injustice predominates over the right, it is
unacceptable to expect good from anybody before
investigation.
said:
Kissing on the mouth is not acceptable except
from the wife and the little child.
said:
Try to divide your time into four parts. The first
part should be dedicated to (secret) supplication to
God, the second to seeking earnings, the third to
associating with the friends and the trusty people
who show you your defects and treat you
sincerely, and the fourth to your legal pleasures.
Through this part, you can manage the other three
parts. Do not think of poverty and long age. He
who thinks of poverty will be stingy and he who
thinks of long age will be acquisitive. Offer a share
of the worldly pleasures to yourselves by enjoying
moderately the legal pleasures that do not injure
your personality. Make such pleasures help you
fulfill your religious duties perfectly. It is said that,
“As for those who neglect the legal worldly
pleasures completely and adhere to the religious
duties or neglect the religious duties and adhere to
the worldly affairs, they are not from us.
said:
Learn the religious question, for jurisprudence is
the key of intelligence, the perfection of worship,
and the means to the high standings and the
respectful positions in this world and the world to
come. The priority of the knowledgeable over the
worshipper is as same as the priority of the sun
over the stars. God will not accept the deeds of
those who avoid learning the religious questions.
said to Ali bin Yaqttin:
The expiation of working with the (unjust) rulers is
to treat the friends with kindness.
said:
Whenever people perpetrate unprecedented sins,
God will inflict upon them unexpected
misfortunes.
said:
In the time of the just ruler, you should thank and
he will gain rewards. In the time of the unjust
ruler, you should tolerate and he will burden the
punishment of the sin.
23.Abu Hanifa related: After I had performed
the hajj I went to Medina to visit Abu
Abdillah As-Sadiq (peace be upon him). I
entered his house and sat in the entrance
waiting for his permission. After a while, a
male toddler went out. “O boy,” I asked,
“where should the stranger excrete in
your country?” The boy asked for a
respite before he sat to a wall and spoke:
You should be away from riversides, places were

fruits fall, yards of mosques, and roadbeds. You
should also hide against a wall, lift up your dress,
avoid turning the face or the back to the kiblah,
and then you can excrete anywhere.
I was highly admired by the wording of
that boy. I therefore asked about his
name. “I am Musa bin Ja’far bin
Mohammed bin Ali bin Al-Hussein bin Ali
bin Abi Talib,” answered he. I then asked
him about the source of the acts of
disobedience to God. He answered:
The source of any sin is unquestionably one of
three: either the God, the God and the servant, or
the servant. If God is the source of sins –yet He is
not-, then it is improper for Him to punish the
servants for what they did not commit. If God and
the servants are together the source of sin –yet
this is not accurate-, then it is improper for the
stronger partner to wrong the weak partner. If the
servant is the source of the sins –and this is quite
accurate-, then the Lord may pardon out of His
generosity and liberty or punish for the
commitment of such a sin.
After I had heard so, I left before I could
meet Abu Abdillah since that wording was
sufficient for me.
24.Abu Ahmed Al-Khurasani asked Imam Al-
Kadhim (peace be upon him) whether
atheism preceded polytheism or the
opposite. ‘You have not been accustomed
to ask such questions,’ answered the
Imam, ‘I do not know that you intrude
yourself in the theological discussions.’
Abu Ahmed confessed that it had been
Husham bin Al-Hakam who ordered him to
put such a question before the Imam. The
Imam, then, answered:
Atheism preceded polytheism. The foremost
atheist was Eblis about whom God says:
He refused and he was proud, and he was one of
the unbelievers –atheists-.1
Atheism is one thing while polytheism is not.
Polytheism is to believe in one (god) and associate
others with him.
25.As he noticed two men reviling at each
other, Imam Al-Kadhim (peace be upon
him) commented:
The first person to revile is the more wrongful. He
should burden –the inconvenience- of his sin as
1
well as the sin of the other unless the other was
the aggressor.
said:
On the Day of Resurrection, a caller will summon
those whose rewards should be presented by God
individually. Except those who forgave and
reformed themselves, no one will attend.
said:
The liberal well-mannered ones are in the shelter
of God Who will not abandon them until they
reside in Paradise. Prophets of God are all liberal.
My father incessantly commanded me to hold on
liberality and noble manners until he departed.
28.As-Sindi bin Shahek1 narrated: When
Imam Al-Kadhim (peace be upon him) was
dying, I offered to enshroud him. He
answered:
We, the Prophet’s family, should cover the
expenditure of our first pilgrimage, the dowries of
our women, and our coffins from our legal
fortunes.
said to Fadhl bin Younus:
Convey the good, say the good, and do not be yes-
man.
“What is yes-man?” asked Fadhl, and the
Imam instructed:
1
As-Sindi bin Shahek was appointed by Harun Ar-Rashid
as the jailer of Imam Musa Al-Kadhim (peace be upon
him).
Do not say, ‘I am with people,’ or ‘I am like others,’
for the Prophet (peace be upon him and his family)
said: “O people, they are only two ways — either
good or evil. Do not prefer the way of evil to that of
good.”
passed by an ugly villager, greeted him,
sat with him, talked with him for a
considerable time, and then asked him to
settle his needs when he will be in need
for him. Some said, “O son of God’s
Messenger, how do you sit with this one
and ask him to settle your needs while he
is in need for you?” The Imam (peace be
upon him) answered:
He was one of God’s servants, a brother in the
Book of God, and a neighbor in the lands of God.
He and we enjoy the same best father — Adam
(peace be upon him) and the same best religion
that is Islam. Perhaps, our need will someday be
in his hand and we will have to sit modestly before
him.
then recited a poetic verse:
We regard even those who do not deserve our
regard so that we will not be friendless.
said:
Asking for –financial- help is acceptable only in
blood money that is imposed on an insolvent,
heavy debts, and extreme poverty.
said:
The best kind of almsgiving is to help the weak.
said:
The astonishment of the ignorant at the intelligent
is greater than the astonishment of the intelligent
at the ignorant.
said:
For the steadfast, the misfortune is one, while it is
two for the impatient.
said:
Only the sufferers of injustice can realize its
intensity.
MAXIMS OF
IMAM AR-REZA
The following maxims are related to the
gallant Imam Abul-Hasan Ali bin Musa Ar-
Reza (peace be upon him).
Imam Ar-Reza’s Answers to Al-

Ma’mun
in relation to the comprehensives of the Sharia1
Al-Maumun (The Abbasid caliph) sent Al-

Fadhl bin Sahl Thurriyasatain, his vizier, to
summon Imam Ar-Reza (peace be upon
him). When the Imam attended, the caliph
said, “I like you to summarize for me the
legal and the illegal matters in addition to
the obligatory and the recommendable
practices of Islam, for you are certainly the
argument of God against His creatures and
the core of knowledge.” Imam Ar-Reza
1
See Islamic Terms.
(peace be upon him) agreed and asked for
an inkwell and a paper. He then asked Al-
Fadhl to write down:
In the Name of Allah, the Beneficent, the Merciful
We are sufficed with the confession that there is no
god but Allah the One the absolute Who did not have
a wife or a son. He is self-Existent, All-hearing, All-
seeing, Almighty, All-existing, Everlasting, Light, All-
knowing Who is not ignorant, All-powerful Who is not
incapable, All-sufficient Who needs no one, and All-
just Who does not wrong anyone. He created
everything. Nothing is like Him. There is no one
match, opponent, opposite, or equal to Him.
I declare that Mohammed is His servant,
messenger, trusty, and choice among the creatures.
He is the master of the messengers, the seal of the
prophets, and the best in the worlds. There is no
prophet after him and there is no conversion or
change to his religion. I declare that everything with
which Mohammed (peace be upon him and his
family) came is the evident right. We believe in him as
well as all the messengers, prophets, and evidences of
God that preceded him. We believe in his truthful
Book that “Falsehood can not reach it from any
direction. It is the revelation from the All-wise,
Praiseworthy One.”1 We also believe that his Book is
the prevalent over all the (heavenly) Books and that it
is all right from its beginning up to its end. We believe
in its decisive (Verses), allegorical, particular, general,
promise, threat, repealing, repealed, and news. No
creature can ever bring its equivalent.
1
The Holy Quran, Sura of Fussilet (41) Verse (42)
We declare that the evidence and argument on the
believers after the Prophet (peace be upon him and
his family), the manager of the Muslims’ affairs, the
spokesman of the Quran, and the knowledgeable of
its rulings is his brother, successor, and trustee
whose relation to him is as same as Aaron’s relation
to Moses; Ali bin Abi Talib (peace be upon him). He is
the commander of the faithful believers, the imam of
the God-fearing, the leader of the white-forheaded
honorables, the drone (head) of the believers, and the
best of the successors of the prophets. After him
come Al-Hasan and Al-Hussein (peace be upon them)
successively up to now. They are the Prophet’s
progeny, the most knowledgeable with the Book (of
God) and the Sunna, the fairest in issues, the most
favorable for leadership in every time, the firmest
handle, the imams of right guidance, and the
argument against people of this world until God
seizes the earth and those living in it. He is surely the
best of the seizers.
We believe that anyone who opposes them (the
Imams) is deviant, misleading, and deserter of the
right and the guidance. They (the Imams) are the
interpreters of the Quran and the spokespersons of
the Prophet with directness. He whoever dies before
he acknowledges and follows them by names is
regarded as one of those who died before Islam.
Piety, chastity, honesty, goodness, diligence,
keeping the deposit of the pious and the sinful,
lengthy prostration (to God), night worship, avoidance
of the forbidden acts, expectation of the Relief by
means of patience, good companionship, good
neighborhood, doing favors limitlessly, abstinence
from injury, and treating the believers with happy
mien, advice, and mercy — all these are among the
features of the Imams’ religion.
The ritual ablution –as God instructed in His Book-
is washing the face and the hands and passing water
over the head and the feet. To do each action one
time is the obligatory, and to do each action twice is
recommendable. Any addition is a rewardless sin.
Invalidators of the ablution are fart, urination,
excretion, sleep, and ceremonial impurity.
Anyone who passes water over the slippers (in the
ritual ablution) is opposing God, His messenger, and
His Book. Besides, his ablution will be invalid.
When Omar heard that Ali (peace be upon him)
opposed people who used to pass water over their
slippers, he said to him, ‘I saw the Prophet (peace be
upon him and his family) pass water over the
slippers.’ ‘Was it that before or after the revelation of
Sura of Al-Ma’ida?’ asked Ali (peace be upon him). ‘I
do not know,’ answered Omar. Then Ali (peace be
upon him) said, ‘I am sure that the Prophet (peace be
upon him and his family) did not pass water over the
slippers since the revelation of Sura of Al-Ma’ida.’
Bathing after the ceremonial impurity, wet dreams,
and menstruation, in addition to the bathing of those
who wash the dead, are obligatory.
Friday bathing, the two eids bathing, bathing before
arrival in Mecca and Medina, bathing of the umrah,
bathing of ihram, bathing of Arafa Day, and bathings
on firs, nineteenth, twenty-first, and twenty-third of
Ramadan — all these bathings are recommendable.
The obligatory prayers are as follows:
The Dhuhr Prayer is four rak’as, the Asr Prayer is
four rak’as, the Maghrib Prayer is three rak’as, the
Esha’ Prayer is four rak’as, and the Fajr Prayer is two
rak’as. These are seventeen obligatory rak’as. The
recommendable rak’as are thirty-four. Eight rak’as
are performed before the Dhuhr Prayer, eight are
performed after it, four are performed after the
Maghrib Prayer, two (although considered as one) are
performed –while sitting- after the Esha’ Prayer, and
eight are performed after midnight. Watr prayer is
three rak’as followed by two.
The prayers should be performed as soon as their
times fall. Every single rak’a that is performed
collectively is equal to two thousand rak’as that are
performed individually. Do not follow a sinful imam
(of a collective prayer). Follow –in the collective
prayers- only those who believe in the Wilaya1 (the
Imamites2). Do not offer the prayers while you are
wearing skins of dead animals3 or beasts.
Shortening the prayers is valid after a traveler is
four farsakhs4 away from his home country. Four
bareeds5 back and four forth. When prayers are
1
Wilaya has various meanings in Arabic. It may refer to
leadership, loyalty…etc. In this regard, it refers to
believing in the divine leadership of the twelve sinless
Imams.
2
Imamite is another name said to the Shia. It means the
followers of the Imams.
3
A skin of an animal cannot be tanned and worn unless
that animal is dead. However, ‘dead animal’, here,
stands for the animals whose flesh in legally eatable but
were not slaughtered according to the Islamic Sharia,
such as the animals that are found dead.
4
See Islamic Terms.
5
Bareed is a unit of distance that equals 12 miles. One
bareed equals four farsakhs.
shortened, fasting should be broken. Qunut is in four
prayers — the Dhuhr Prayer, the Maghrib and Esha’
Prayers, the Friday prayer, and the Asr Prayer.
Qunuts are performed before ruku’ after qira’a.
The Funeral Prayer is five takbirs. It is empty of
taslim because taslim is performed only when there is
ruku’ and sujoud1, and the Funeral Prayer has no
ruku’ or sujoud. The graves should be squared, not
humped. Voices should be raised when ‘bismillahir
rahmanir rahim –in the Name of Allah, the Beneficent
the Merciful-’ is recited with Sura of Fatihah.
The obligatory zakat is five (silver) dirhams for each
two hundred dirhams. It is not obligatory in less than
this quantity. For quantities more than the previous,
the zakat is one (golden) dirham for every forty
dirhams. It is not obligatory in less than forty
dirhams. It is obligatory only when a whole year
lapses. It should be given only to the Imamites. For
the golden dinars, the obligatory zakat is half a dinar
for every twenty.
The khums is paid only one time from the profits.
The obligatory zakat of wheat, barley, dates, raisins,
and any grain the quantity of which is five wasqs –a
measurement- is one tenth provided that it is
irrigated by rainfall or a river. In case it is irrigated by
pails, the zakat then is half a tithe for both the
insolvent and the solvent. The zakat of the other
grains is one or two handfuls. This is because God
does not impose on any soul a responsibility beyond
its ability and He does not overburden the servants.
One wasq is sixty saas. One saa is sixty rotls and four
mudds. A mudd is two and quarter Iraqi rotls. Imam
1
See Islamic Terms.
As-Sadiq (peace be upon him) said: “It is nine Iraqi
rotls which is equal to six Medinian rotls.”
Zakat ul-Fitr1 is obligatory on everybody apart from
the age or the social class. It is half a saa of wheat
and one saa of dates and raisins. Because it is
obligatory, it is illicit to give the zakat ul-Fitr to other
than the Imamites.
Period of menstruation is between ten and three
days. The semi-menstruant should perform the ritual
bathing before she performs any prayer. The
menstruant leaves performing the prayers and does
not settle the prayers that she misses during her
period of menstruation, but she should settle the
days of fast that she misses.
Fasting should be observed during month of
Ramadan only when the new moon is seen and
should be stopped when the new moon (of the next
month) is seen. It is invalid to offer the Tarawih
Prayer2 collectively. It is recommendable to fast
during three days every month — one day for every
ten days; a Thursday from the first ten, a Wednesday
from the middle ten, and a Thursday from the last
ten –days of a month-. It is fine and recommendable
to fast during month of Shaban. The Messenger of
God (peace be upon him and his family) said:
“Shaban is my month and Ramadan is God’s.” It is
acceptable to settle the missed fast of Ramadan in
different days.
The hajj to the Holy House –of God- is obligatory
upon anyone who finds a way to it. ‘Way’ in this
regard stands for supplies and a riding animal –a
1
See Islamic Terms.
2
See Islamic Terms.
means of transportation-. Except for people of Mecca,
any form of hajj except that of tamattu’ is illict. It is
also illicit to opt for hajj of ifrad and hajj of qiran1
that the others perform. Ihram is illicit before
attaining the miqat. God says:
Complete the hajj and umrah in obedience to
God.2
It is illicit to immolate a castrate sheep because it is
imperfect. It is acceptable to immolate a sheep whose
testicles are pressed between two rocks so that it will
lose libido.
Jihad is obligatory only under the leadership of a
just imam. The killed for defending their wealth,
baggage, or themselves are martyrs. It is illicit to kill
any disbeliever in time of taqiyah, except the
murderers and the aggressors when safety is
guaranteed. It is also illicit to use the wealth of
people, whether of other sects or not, wrongly.
Taqiyah is obligatory in its proper time -when it
becomes necessary-. Those who perjure out of
taqiyah so as to save themselves against harm are
not to undergo the doctrinal provision.
Divorce is valid only when it is implemented
according to the Islamic laws that God the Majestic
mentioned in His Book or the Prophet (peace be upon
him and his family) referred to in his Sunna. Any
other form of divorce is invalid, including the forms
that oppose the Book. Similarly, any form of marriage
1
Hajj of tamattu’, ifrad, and qiran are the three major
forms each with certain rites and for certain
circumstances that are detailed in the Risalas –books
concerning the Islamic laws-.
2
that opposes the Sunna is invalid. It is illicit to marry
more than four mistresses in one time. It is illicit for
husbands who divorced their wives three times,
according to the Sharia, to have them as wives anew
before they marry other husbands. Amirul Muminin
(peace be upon him) said: “Be away from women
whom are divorced three times in one situation, for
they are still wives.”
It is recommendable to send blessings to the
Prophet (peace be upon him and his family) in every
situation, including blowing of the wind1, sneezing
and so on.
It is obligatory to cherish the disciples of God and
their disciples and to hate and disavow the enemies
of God and their masters.
It is obligatory to treat the parents piously. In case
they are polytheists, you may not obey them, but
maintain lawful relations with them, because God
says:
Give thanks to Me first and then to your parents,
to Me all things proceed. If they try to force you to
consider things equal to Me, which you cannot
justify, do not obey them.2
1
It seems that an error in writing occurred here.
According to the book titled ‘Uyounu Akhbarir Reza’, the
word ‘Theba’ih –slaughtered animals- is recorded instead
of ‘Riah’ –wind-. Hence, the sentence should be in the
following form:
Sending blessing to the Prophet (peace be upon him and
his progeny) is acceptable in every situation including
slaughtering animals, sneezing and so on.
2
The Holy Quran, Sura of Luqman (31) Verses (14-5)
Amirul Muminin (peace be upon him) said: “Those
who were described as worshipping others besides
God did not pray or fast for their sake. They only
obeyed them when they ordered to act disobediently
to God. I heard the Messenger of God (peace be upon
him and his family) saying: ‘He whoever obeys any
creature in acts other than those of obedience to God
the Majestic is converting to atheism and betaking a
god other than Allah.’”1
The legality of a fetus (of an eatable animal) is
materialized when the legality of (slaughtering of) its
mother is materialized.
The faults of the prophets are regarded as
insignificant and pardoned for their prophecy.
The laws of inheritance are errorless provided that
they are applied as exactly as God has enacted.
Except the husband or the wife, no one will inherit (a
dead person) with the parents and the sons. Those
whom are given shares according to the Book of God
are more meritorious than those whom are not. The
inheritance of the agnation is not in the religion of
God.
An immolated animal for the newborn baby,
whether male or female, should be slaughtered on the
seventh day of age. On the same day, the baby
1
Imam Ali (peace be upon him) uttered this statement
while he was explaining God’s saying: “They
(unconditionally) obeyed the rabbis and the monks and
worshipped the Messiah, son of Mary, as they should
have obeyed God.” –Sura of At-Tawba (9) Verse (31)-
Hence, the Imam’s saying, “they worshipped others,” is
a reference to the rabbis and the monks.
should be had his hair cut, his name should be
chosen, and a golden or silver alms that is as weighty
as his cut hair should be given.
Deeds of the servants are created optionally not
compulsorily. Do not believe in fatalism or
indeterminism. God the Majestic does not punish an
innocent for a sin that is committed by a sinful.
Likewise, He does not torment sons and children for
the sins of their fathers. He the Exalted says:
No one will be considered responsible for
another's sins.1
…nor can man achieve anything except that he
had exerted his own efforts in acting.2
God forgives, never treats unjustly, never orders the
servants to obey somebody that He knows he will
oppress and deviate them, and never chooses for
conveying His message anyone that He knows he
would disbelieve and follow the Shaitan. Islam is
something different from faith. Every faithful believer
is Muslim but not every Muslim is faithful believer.
A larcener is faithless in the moment he commits
larceny, a drunken is faithless in the moment he
drinks –alcohol-, and a murderer is faithless in the
moment he kills a respectful soul. The individuals
that are subject to the doctrinal provisions are
neither believers nor atheists.
God will not submit the faithful believers to Hell
after He promised them Paradise and eternal abode in
it. He whomever is submitted to Hell out of hypocrisy,
sinfulness, or a grand sin will not be joined with the
1
2
The Holy Quran, Sura of An-Najm (53) Verse (39)
faithful believers. Hell will surround only the
disbelievers. Any guilt due to which its committer will
be submitted to Hell is sin. The polytheists,
disbelievers, hypocrites, and committers of grand sins
will be submitted to Hell.
Intercession is permissible for the seekers of
intercession.
It is obligatory to enjoin good and forbid evil by way
of the tongue.
Faith stands for the fulfillment of the ritual duties
and the abstinence from the forbidden acts. It is
acknowledgement of the heart, uttered declaration,
and the application of the organs.
Takbir in Eid ul-Adha comes after ten prayers
beginning with the Dhuhr Prayer of Day of
Immolation (the tenth of Dhu’l-Hijja1). Takbir in Eid
ul-Fitr comes after five prayers beginning with the
Maghrib Prayer of the night before breaking the fast.
The puerperal should leave the prayers for twenty
days no more. She should offer prayers if she
becomes clean before this period, otherwise she
should complete the twenty days. Then, she should
wash herself and apply the acts of the semi-
menstruant.
It is obligatory to believe in the tomb agony,
Munkar and Nakeer, the resurrection after death, the
Judgment, the Balance, and the Path. It is also
obligatory to believe in the disavowal of the leaders of
deviation and their followers, compliance with the
disciples of God, forbiddance of the alcohol. The few
amount of any beverage the much amount of which is
1
See Islamic Terms
intoxicating is haram. The individual under
constraint ought not to drink wine because it may kill
him. It is also obligatory to believe in the forbiddance
of having the meat of any animal that has a canine
tooth and every bird that has a claw, and the
forbiddance of (eating) the spleen because it is blood,
any fish other than the shellfish, and any bird that
does not have a gizzard. Regarding eggs, it is halal to
have any egg whose edges are uneven and it is haram
to have any egg whose edges are equal.
It is also obligatory to believe in (the necessity of)
the abstinence from the forbidden matters, which are
killing the soul that God forbade, drinking alcohol,
impiety to the parents, flight from fighting the enemy,
wrongful consuming of the orphans’ property, having
the dead meat, the blood, the pork, and any animal
that is slaughtered and consecrated in the name of
someone (or something) other than God except in
states of necessity. It is furthermore obligatory to
believe in the forbiddance of usury, unlawful trade
after a proof is demonstrated, gambling, cheating in
weighing and measuring, false accusation of married
ladies, fornication, sodomy, perjury, despair of
receiving comfort from God, feeling of being secure
from God’s unexpected plans, losing hope in God’s
mercy, supporting and approach to the unjust rulers,
false swearing, detention of the rights in solvency,
arrogance, atheism, squandering, treachery,
concealment of testimony, diversions that prevent
from mentioning God such as singing and playing
music, and finally insistence on the insignificant sins.
The previous were the principals of the religion.
All praise is due to Allah the Lord or the worlds.
All peace and blessings be upon the Lord’s
Messenger and his family.
Imam Ar-Reza’s Wording of

Monotheism
The following are excerptions from the long

narration and the well-known session in
which Imam Ar-Reza (peace be upon him)
overcame all the theologians of the various
sects opposing Islam whom were gathered
by Al-Ma’mun for disputation.
…Imran As-Sabi said to Imam Ar-Reza
(peace be upon him): Do we declare the
oneness of God by reality or by description?
Imam Ar-Reza (peace be upon him)
answered:
Certainly, God the Light, the Initiator of this
cosmos, and the Foremost is One without any
associate or any accompanying thing. He is Unique
without a second. He is neither realized nor
unknown. He is neither decisive nor allegorical. He is
neither mentioned nor forgotten. He is not a thing
that a familiar name can fit Him. The Initiator has
been self-Existent and light that is dispending with
everything. He did not exist in a definite time and will
not last for a definite time. He has not existed in
anything, has not hidden Himself to anything, and
has not resorted to anything. No sayer can invent a
statement describing Him even if he thinks of light,
example, ghost, or shadow. All that was before the
creation and in the situation where there was nothing
but Him. The same situation is in this position. There
are only imaginary attributes and a translation of a
picture in the mind purposed for making others
understand. Did you understand, Imran?
Imran answered affirmatively.
The Imam (peace be upon him) then went
on:
You should know that imagination1, volition, and
will have the same meaning although they are three
expressions. The foremost of His imagination,
volition, and will is the letters that He made the origin
of everything and the answer for every problem. He
has not decided in His imagination a meaning, other
than the finite and existent, for the letters, because
they are imaginary and God has preceded
imagination because nothing was before or with Him.
Imagination, however, preceded the letters; therefore,
they became new by means of the imagination. The
imagination was existent when there was no trend
before God. The imagination of God is something
different from Him. On that account, the action of a
thing is something different from it, the edge of a
thing is something different from it, the feature of a
thing is something different from the thing that is
described with that feature, and the border of a thing
is something different from the thing that is related to
that border. Letters are broken up and scattered
things that have no single indication. When they are
1
In ‘Uyounu Akhbarir Reza’, the word ‘imagination’ is
substituted for ‘innovation’.
combined in a definite arrangement, they will refer to
other things like names and features.
You should know also that there is no feature to the
indescribable, no name to the meaningless, and no
edge to the edgeless. All the names and features refer
to perfection and existence, but do not refer to
encirclement, like their referring to the terms such as
squares, circles, and triangles, because God can be
recognized through names and attributes and not
through terms. God is not subject to any terms;
therefore, the creatures cannot recognize Him in the
same way they recognize themselves. If His attributes
and names do not refer to Him, then the creatures
are worshipping His names and attributes, not their
meanings. If this is true, the worshipped god will be
someone other than Allah, since His attributes refer
to something other than Him.
Imran asked: Is imagination a created
being or not?
answered:
Imagination is a created inactive being that cannot
be realized by inactivity. It is a created being just
because it is originated by God. Because it is called a
thing, it becomes a created being. There are only two
things—God and His creatures. A created being can
be inactive, moving, variable, static, familiar, or
obscure. Any being that acquires a name is created.
Imam Ar-Reza’s Wording of
Selection
Imam Ar-Reza (peace be upon him) was

attendant in a session that included the best
scholars of Iraq and Khurasan when Al-
Ma’mun asked them about the exegesis of
God’s saying:
We gave the Book as an inheritance to Our
chosen servants, among whom some are unjust
against their souls, some are moderate, and some
are exceedingly virtuous by the permission of God.
This is indeed a great favor.1
They answered that the Verse refers to all
the umma.
Al-Ma’mun then turned to Imam Ar-Reza
(peace be upon him) and asked for his
opinion. The Imam answered:
I do not agree with them. I say that God the Blessed
refers to the immaculate progeny of the Prophet
(peace be upon him and his family) exclusively.
Al-Ma’mun asked for an explanation. The
Imam (peace be upon him) explained:
If God referred to the umma, they all should be in
Paradise. This is for His saying:
1
…among whom some are unjust against their
souls, some are moderate, and some are
exceedingly virtuous by the permission of God. This
is indeed a great favor.
God then informs that all of them will be in
Paradise. He the Majestic said:
They will enter the gardens of Eden…1
Thus, the Verse refers to the immaculate progeny of
the Prophet (peace be upon him and his family)
exclusively.
Imam Ar-Reza (peace be upon him) then
added:
The immaculate progeny are those whom God
describes in His Book by saying:
People of the house, God wants to remove all
kinds of uncleanness from you and to purify you
thoroughly.2
said about them:
“I am leaving among you the two weighty things—
the Book of God and my progeny; my family. They will
not depart each other until they will join me on the
Divine Pool. Consider how will you regard me in
treating them. O people, do not suggest to them,
because they are more knowledgeable than you.
The scholars asked Abul-Hasan (peace be
upon him) whether the progeny of the
1
2
Prophet and the Prophet’s family are the
same.
The Imam (peace be upon him) answered
that they are the same.
The scholars claimed that the Prophet
(peace be upon him and his family) is
related to have said, “My umma is my
family,” and the Prophet’s companions
agreed unanimously on the fact that
Mohammed’s family is his umma.
worded:
Well, tell me whether it is lawful for Mohammed’s
family to have any alms in possession.
“No, it is unlawful,” answered the scholars.
Then the Imam (peace be upon him) asked:
Tell me whether it is lawful for the umma to have
the alms in possession.
“Yes, it is lawful for them,” answered they.
The Imam (peace be upon him)
commented:
This is one difference between Mohammed’s family
and the umma. Woe to you! Where are you misled?
Do you ignore the Quran or are you transgressing
people? Have you not known that this narrative is
obviously dedicated to the guided choice ones
exclusively?1
1
In ‘Uyounu Akhbarir Reza’, this statement is recorded in
the following form:
“How can you prove this, Abul-Hasan?”
asked the scholars.
This is clear in God’s saying:
We sent Noah and Abraham and placed
prophethood and the Book among their offsprings,
some of whom have the right guidance. However,
most of them are evildoers.1
Hence, the inheritance of the Book is dedicated to
the guided ones, not the evildoers.
In his supplication to his Lord, Noah said –as God
relates in the Quran-:
Lord, my son is a member of my family. Your
promise is always true and you are the best Judge.2
He said so after God had promised to save his
family and him. However, God the Exalted answered
him:
He is not one of your family. He is a man of
unrighteous deeds. Do not ask me about that which
you have no knowledge. I advise you not to become
an ignorant person.3
“Have you not known that the inheritance –of the Book
that is mentioned in the first Verse- and the purity –that
is mentioned in the second- are dedicated to the guided
choice ones?”
The statement that is recorded in ‘Uyounu Akhbarir
Reza’, seems to be more accurate.
1
The Holy Quran, Sura of Al-Hadid (57) Verse (26)
2
The Holy Quran, Sura of Hud (11) Verse (45)
3
Al-Ma’mun asked: “Did God give distinction
to the Prophet’s progeny over people?”
God the Majestic the Omnipotent gave distinction of
the Prophet’s progeny over people in the Wise Book.
Al-Ma’mun asked for examples, and the
Imam (peace be upon him) cited:
God says:
God chose (and gave distinction to) Adam, Noah,
the family of Abraham, and Imran over all the
people of the world. They were the offspring of one
another.1
In another place in the Quran, God says:
Are they jealous of the favors that God has done
to some people? We have given to the family of
Abraham the Book, Wisdom, and a great Kingdom.2
Then God refers this to the believers at whom he
addressed:
Believers, obey God, His Messenger, and your
(qualified) leaders.3
In the previous Verse, God refers to the qualified
leaders to whom He gave the Book and wisdom in
inheritance, but people envied them for these two
things as He affirms in His saying: “Are they jealous
of the favors that God has done to some people?
We have given to the family of Abraham the Book,
1
2
3
Wisdom, and a great Kingdom.” The favors stand for
the (obligatory) obedience to the immaculate choice
ones and the great kingdom stands for the obedience
to them.
“Does God the Elevated explains this
selection in the Book?” asked the scholars.
God explains this selection obviously in twelve
Verses in the Book and refers to it in many Verses
whose meanings are hidden.
First, it is explained in God’s saying:
And warn your nearest relations.1
Ubay bin Ka’b adds2 ‘and your selected family,’ to
the previous Verse, and the addition is recorded in
Abdullah bin Mas’ud’s copy of the Holy Quran. When
Othman (bin Affan) ordered Zaid bin Thabit to
compile the Quran, he bypassed that statement,
1
The Holy Quran, Sura of Ashuara (26) Verse (214)
2
Muslims generally and Shias particularly believe that
the Quran is only what is between the two covers of the
current copies of the Holy Quran without any addition or
imperfection. However, this point was a matter of
disagreement and exchangeable accusation among the
different sects of Muslims, because of many reasons
some of which is the existence of many reports and
narratives claiming the distortion of the Quran in
addition to the existence of a number of different copies
of the Holy Quran each is referred to one of the Prophet’s
companions, such as Ubay bin Ka’b, Abdullah bin Mas’ud
and others. Anyhow, when a statement is reported to
have been added to a Quranic Verse, this means that the
statement is only an explanation of the Verse, not a part
of it, but was deleted or distorted.
which is certainly a sublime standing, a great
excellence, and a grand honor for the Prophet’s family
whom are exclusively stated in the previous Verse.
The second Verse of the selection is God’s saying:
People of the house, God wants to remove all
kinds of uncleanness from you and to purify you
thoroughly.1
Except the obstinate, no one can deny this merit
because it is obviously clear.
The third Verse of selection is that in which God
gave distinction to the Immaculates over all others
and ordered His Prophet in His saying:
If anyone disputes (your prophesy) after
knowledge has come to you, say, "Let each of us
bring our children, women, and ourselves to one
place and pray to God to condemn the liars among
us."2
carried out this order when he brought Ali, Al-Hasan,
Al-Hussein, and Fatima (peace be upon them) for
praying to God for condemning the lying party. Thus,
God added them to the Prophet. Do you know the
indication of God’s saying: “…and ourselves…?”
The scholars said: “This is the Prophet’s
personality.”
commented:
1
2
This is not accurate. It is an indication to Ali (peace
be upon him). This can be proved by the Prophet’s
saying: “Let the Luhai’as keep on doing so and I will
subjugate them to a man who is like myself—Ali.” No
one can precede this particularity, disagree about
this virtue, or overtake this honor. Thus, the Prophet
(peace be upon him and his family) compared Ali’s
personality to his.
The fourth Verse of selection is that when the
Prophet ordered everybody to leave the Mosque1
except his family. People showed dissatisfaction for
such a procedure and Al-Abbas discussed the
Prophet (peace be upon him and his family) in the
question, but the Prophet answered: “It was not I who
dismissed you all except Ali. It was God who did so.”
This is a clear explanation of the Prophet’s saying to
Ali: “Your relation to me is as same as Aaron’s to
Moses.”
“What is the relation between this and the
Quran?” asked the scholars.
answered:
1
The Prophet’s companions whose houses were
encompassing the Prophet’s Mosque opened doors from
their houses to the Mosque. They were passing by the
Mosque while they were ceremonially impure. The
Prophet therefore ordered them to close all these doors
except the door that takes to Ali bin Abi Talib’s house.
This is the meaning of dismissing all people out of the
Mosque except Ali (peace be upon him).
Another point is that when this occurrence happened, Al-
Abbas, the Prophet’s uncle, was still living in Mecca.
Hence, it was another person who discussed the Prophet
in this question.
This is in the Quran in God’s saying:
We sent a revelation to Moses and his brother to
build houses for their people in the Pharaoh's town
and to build them facing one another.1
This Verse shows Aaron’s relation to Moses. It also
shows Ali’s standing to the Prophet (peace be upon
him and his family). Besides, there is a clear evidence
in the Prophet’s saying: “Except Mohammed and
Mohammed’s family, all the ceremonially impure and
the menstruant are forbidden from entering this
Mosque.”
“This explanation and evidence cannot be
found with anyone other than you, the
Prophet’s family,” said the scholars.
commented:
Who can deny this fact? The Prophet (peace be
upon him and his family) said: “I am the city of
knowledge, and Ali is its portal. He whoever betakes
himself to the city of knowledge should first see its
portal.”
The previous clear explanation of the virtue, honor,
preference, selection, and immaculacy cannot be
denied by anyone except the obstinate. All praise
belongs to God for so.
The fifth Verse of selection is God’s saying:
Give the relatives their dues.2
1
2
Almighty God gave this particularity to the
Prophet’s family exclusively as a sign of their
distinction over the umma. When this Verse was
revealed to the Prophet (peace be upon him and his
family), he summoned Fatima, his daughter, and said
to her, “Fadak is one of the territories that we did not
exhaust our horses or camels to seize them;
therefore, it is mine exclusively1. Now, I gift it to you
and your offspring according to God’s instructions.”
The sixth Verse of the selection is God’s saying:
(Muhammad), say, "I do not ask you for any
payment for my preaching to you except (your) love
of (my near) relatives."2
This is a particularity for the Prophet (peace be
upon him and his family) and his family exclusively.
Relating the sayings of Noah (peace be upon him),
My people, I do not ask any payment for what I
preach to you. No one except God has to give me
any reward. I do not drive away those who have
faith (in my teaching); they will all receive mercy
from their Lord. I know that you are ignorant
people.3
1
This is an indication to God’s saying –in Sura of Al-
Hashr (59) Verse (6):
“Since you did not have to exhaust your horses and

camels or (even fight), God granted to His Messenger
their property. God gives authority to His Messenger
over whomever He wants. God has power over all
things.”
2
Relating the sayings of Hood the prophet (peace be
upon him), God says:
My people, I do not ask any reward for what I
have preached to you. No one can give me my
reward except my Creator. Will you then not take
heed?1
For the Prophet Mohammed (peace be upon him
and his family), God orders him:
Say, "I do not ask you for any payment for my
preaching to you except (your) love of (my near)
relatives."
God imposed the love of the Prophet’s relatives only
when He knows that they will never apostatize and
they will never deviate.
It happens that a man may bear any bit of malice in
the heart for another, who is an intimate friend of
him, when a member of the family of the previous is
an opponent to the latter. On that account, God
wants to make the Prophet’s heart completely free of
malice against the believers; therefore, he ordered
them to love the Prophet’s family. The Prophet then
will not hate anybody who loves his family and him.
In the same manner, the Prophet (peace be upon him
and his family) will hate those who dislike his family,
because they have ignored one of the duties of God.
This is surely the most prominent honor.
When the previous Verse was revealed, the Prophet
(peace be upon him and his family) addressed a
sermon before his companions. He said: “All praise
and gratitude is due to Allah. O people, God has
3
1
imposed upon you a matter. Will you carry it out?” No
one answered him. He therefore repeated the same on
the second day. But nobody answered him, too. On
the third day, he added: “O people, it is not gold,
silver, food, or drink that you should pay.” Thus, they
asked what it was. The Prophet (peace be upon him
and his family) then recited the Verse -“(Muhammad),
say, "I do not ask you for any payment for my
preaching to you except (your) love of (my near)
relatives."”-. They agreed to carry out this
commandment. Unfortunately, most of them broke it.
My father related to me his fathers’ relation that Al-
Hussein bin Ali (peace be upon him) had narrated the
following:
Muhajirs and Ansar came to the Prophet (peace be
upon him and his family) to offer him their estates
and souls since –as they claimed- he had to spend
great sums of his own wealth for his personal
expenditures in addition to the continuous visits of
the delegations. As a result, God the Majestic sent the
Faithful Spirit –the Angel Gabriel- to convey to the
Prophet His saying: “(Muhammad), say, "I do not ask
you for any payment for my preaching to you except
(your) love of (my near) relatives."” This means that
you should not hurt my relatives after my death.
As they left, some of them murmured, “He rejected
our offers only for urging us accepting (the leadership
of) his relatives after his death. This was surely
something he himself invented in that session. They
also said horrible things that made God reveal His
saying:
They say, "(Muhammad) has invented it by
himself." Say, "Had I invented it, you would not
have been able to rescue me from God. He knows
best what you say about it. He is our witness and
He is All-forgiving and All-merciful"1
Accordingly, the Prophet (peace be upon him and
his family) summoned them and wondered whether
they had done something due to which the Verse was
revealed. They confessed that they had said horrible
things. When the Prophet (peace be upon him and his
family) recited the Verse before them, they wept
heavily. Hence, God revealed:
It is He who accepts the repentance of His
servants, forgives their evil deeds and knows all
about what you do.2
The seventh Verse of selection is God’s saying:
God showers His blessings upon the Prophet and
the angels seek forgiveness for him. Believers, pray
for the Prophet and greet him with, "Peace be with
you."3
All the obstinate realize that when this Verse was
revealed, some people came to the Prophet and asked
him to teach them how to pray for him. He (peace be
upon him and his family) instructed, “Say: O Allah,
bless Mohammed and Mohammed’s family the way
You blessed Abraham and Abraham’s family. You are
surely Praiseworthy and Glorious.”
Can any one of you disagree to this?
“No, no one can,” answered the scholars.
Al-Ma’mun said, “This is a unanimous thing.
However, we need something more evident
1
The Holy Quran, Sura of Al-Ahqaf (46) Verse (8)
2
3
The Holy Quran, Sura of Ahzab (33) Verse (56)
about the Prophet’s family excerpted from
the Quran.”
Imam A-Reza (peace be upon him) said:
God says:
Yasin, by the Quran, the Book of wisdom, you are
a Messenger and you follow the right path.1
Who is that Yasin?
“Undoubtedly,” said the scholars, “Yasin is
Mohammed.”
commented:
God has given to Mohammed and his family (peace
be upon them) a characteristic that, except the
heedful, no one can attain its meaning. In the Quran,
God blesses no one save the prophets (peace be upon
them). He the Exalted says:
Peace be with Noah among all men in the worlds.2
Peace be with Abraham.3
Peace be with Moses and Aaron.4
God, thus, does not bless the family of Noah,
Abraham, or Moses. But He blesses Mohammed’s
family in His saying:
Peace be with the family of Yasin.5
1
The Holy Quran, Sura of Yasin (36) Verses (1-4)
2
3
4
Yasin is Mohammed (peace be upon him and his
family).
Al-Ma’mun expressed, “I have already
known that only the core of the prophecy
can explain this clearly.”
Imam Ar-Reza (peace be upon him) went
on:
The eighth Verse of selection is God’s saying:
fifth belongs to God, the Messenger, the kindred,
orphans, the needy and those who need money
while on a journey.1
In the previous Verse, God adds the share of the
Prophet’s family to his share as well as the share of
His Messenger. This is the distinction between the
Prophet’s family and the umma whom God has
situated in a place and situated the Prophet’s family
in another higher place. Besides, Almighty God
chooses to the Prophet’s family what He chooses for
Himself as He selected them. He begins with
mentioning Himself, His Messenger, and then the
kindred. This is operative not only in the distribution
of the spoils of war, but also in everything that God
accepts for Himself and for them.
God says:
fifth belongs to God, the Messenger, the kindred…
5
1
This holy saying is an affirmative declaration and
an everlasting commandment for them in the Book of
God that, “Falsehood can not reach it from any
direction. It is the revelation from the All-wise,
Praiseworthy One.”1
Regarding God’s reference to the orphans and the
needy, it is natural that the share of the orphan
should be stopped when the feature of orphanage
ceases to exist. The same thing can be said about the
share of the needy. While, on the other hand, the
share of the Prophet’s kindred, whether they are
needy or not, is incessant up to the Day of
Resurrection, because no one is wealthier than God
or the Prophet; however, their shares are incessant.
God the Majestic has decided for the Prophet’s family
anything that He decides for Himself and His
Messenger. As He decides for Himself and His
Messenger a share in the spoils of war, He decides for
the Prophet’s family a share. He begins with Himself,
His Messenger, and then His Messenger’s family.
The same thing can be said about the
commandment of obedience. God the Exalted says:
Believers, obey God, His Messenger, and your
(qualified) leaders.2
In the previous Verse, God begins with Himself, His
Messenger, and then His Messenger’s family. The
same thing occurs in the Verse of Wilaya. God says:
Only God, His Messenger, and the true believers
who are steadfast in prayer and pay alms while
1
2
they kneel during prayer, are your guardians –
leaders-.1
In the previous Verse, God makes the leadership of
the Prophet’s family and the obedience to the Prophet
connected to the obedience to Him. Likewise, He
makes His share as well as His Messenger’s share of
spoils of war connected to the shares of the Prophet’s
family. All praise is due to Allah Who has given the
Prophet’s family the greatest grace.
As God refers to the classes to whom the alms
should be given, He deems Himself, His Messenger,
and the prophet’s family far above them. He the
Exalted says:
Alms are only for the poor, the destitute, the tax
collectors, those whose hearts are inclined (towards
Islam), the slaves, those who cannot pay their
debts, for the cause of God, and for those who have
become needy on a journey. It is an obligation that
God has decreed. God is All-knowing and All-wise.2
You cannot find any indication to God, His
Messenger, and the Prophet’s family with the above-
mentioned classes. This is because God has deemed
Himself, His Messenger, and The Messenger’s family
far above receiving the alms. Moreover, He has
deemed unlawful for Mohammed and his family to
receive anything of the alms, because alms are only
the dirt of people, and it is unlawful for the Prophet
and his family to enjoy the dirt of people because they
are purified against any dirt or filth. In fine, because
God has purified and selected the Prophet’s family
exclusively, He accepts for them only what He accepts
1
2
for Himself and dislikes for them only what He
dislikes for Himself.
The ninth verse of selection is God’s saying:
Ask the people of the Reminder if you do not
know.1
We –the Prophet’s family- are the people of the
Reminder.
“In this Verse,” spoke the scholars, “God
refers to the Christians and the Jews.”
answered:
How is this acceptable? If it so, then God is asking
us to follow their religion, and they can claim that
their religion is better than Islam!
“O Abul-Hasan,” said Al-Ma’mun, “Do you
have an explanation opposing the
scholars’?”
Imam Ar-Reza (peace be upon him) spoke:
The Reminder in the Verse is God’s Messenger. We
are his people. This is clear in the Book of God. See
God’s saying in Sura of At-Talaq:
People of understanding and believers, have fear
of God. God has certainly sent you a reminder—a
Messenger who recites to you the illustrious
revelations of God.2
Thus, the reminder is God’s Messenger and we are
his people.
1
2
The Holy Quran, Sura of At-Talaq (65) Verses (10-1)
The tenth Verse of selection is God’s saying:
You are forbidden to marry your mothers,
daughters, sisters, paternal aunts, maternal aunts,
nieces, your foster-mothers, your foster-sisters, your
mothers-in-law, your step-daughters whom you
have brought up and with whose mothers you have
had carnal relations. It would not be a sin to marry
her if you did not have carnal relations with her
mother. You are forbidden to marry the wives of
your own sons and to marry two sisters at the same
time without any adverse affect to the such
relations of the past. God is All-forgiving and All-
merciful.”1
Supposing the Prophet (peace be upon him and his
family) is alive, is it licit for him to marry my
daughter, my granddaughter, or my offspring?
“No,” answered they, “It is unlawful.”
continued:
Is it licit for him to marry the daughter of any of
you?”
“Yes,” answered they, “It is lawful.”
The Imam (peace be upon him), then, said:
This is sufficiently clear evidence that I am one of
the Prophet’s family members while you are not.
If you are the Prophet’s family, then it is unlawful
for him to marry your daughters. It is unlawful for
him to marry my daughter because I am one of his
family members while you are members of his umma.
1
The Holy Quran, Sura of An-Nisa (4) Verse (23)
This is another distinction between the Prophet’s
family and the umma. The Prophet’s family is a part
of him while the umma members are not unless they
are his family.
The eleventh Verse of selection is God’s saying:
A believing person from the people of the Pharaoh
who concealed his faith said, "Would you kill a man
just because he says God is my Lord? He has
brought you illustrious miracles from your Lord. If
he speaks lies, it will only harm him, but if he
speaks the Truth, some of his warnings may affect
you. God does not guide a transgressing liar.”1
That man was the maternal cousin of the Pharaoh;
therefore, God relates him to the Pharaoh due to this
relation, not religion. The same thing can be said
about us. We are the Prophet’s because we are his
family, particularly, and followers of his religion,
generally. This is another distinction between the
Prophet’s family and the umma.
The twelfth Verse of selection is God’s saying:
Instruct your family to pray and be steadfast in
worship.2
In this Verse, God joins us with the Prophet (peace
be upon him and his family) in the same
commandment. This is a distinction over the umma.
After the revelation of this Verse, the Prophet (peace
be upon him and his family) used to come near to the
door of the house of Ali and Fatima (peace be upon
1
The Holy Quran, Sura of Ghafir –Al-Mu’min- (40) Verse
(28)
2
them) five times a day for nine months. He was
shouting: “The prayer! God’s mercy be upon you.”
God has not bestowed upon any of the prophets’
progenies with such an honored virtue that He has
given exclusively to us. This is another distinction
between the Prophet’s family and the umma.
All praise is due to Allah, the Lord of the worlds.
All peace be with Mohammed, the Prophet of God.
Imam Ar-Reza’s Account of
Imamate, Imam, and Position of the
Imams
Abdul-Azeez bin Muslim related: We were

accompanying Imam Ar-Reza (peace be
upon him) in Marw. Once, we were in the
central mosque when people discussed the
matter of imamate and referred to the great
variance of people’s opinions in this regard. I
then visited my master Ar-Reza (peace be
upon him) to inform him of people’s
discussion. He then smiled and said:
O Abdul-Azeez, people are ignorant and unaware of
their religion. Almighty God did not made His Prophet
(peace be upon him and his family) die before He had
perfected the religion for him. He revealed to him the
Quran in which there is the explanation of everything
and the manifestation of the halal, haram, doctrinal
provisions, rulings, and everything tha people may
need completely. God the Majestic says:
Nothing is left without a mention in the Book.1
During the Farewell Pilgrimage, which was the last
days of the Prophet’s lifetime, God revealed to him:
1
On this day I have perfected your religion,
completed My favors to you, and have chosen Islam
as your religion.2
The imamate is a part of the perfection of the
religion.
not depart this world before he had manifested to his
umma the points of their religion, showed them the –
right- courses that they should take, situated them
on the right path, and assigned Ali (peace be upon
him) as the leader and Imam for them. As a matter of
fact, the Prophet (peace be upon him and his family)
did not leave anything without thorough
manifestation. He whoever claims that God has not
perfected His religion is denying the Book, and
whoever denies the Book is converting to atheism.
Do they acknowledge the true standing of Imamate
and its position in the umma, before they choose for
themselves?
God gave Abraham the prophet (peace be upon him)
imamate as a third rank after prophecy and intimacy
and as a virtue by which He conferred honor upon
him –Abraham- and praised him. God says:
When his Lord tested Abraham's faith, (by His
words) and he satisfied the test, He said, "I am
appointing you as the imam of mankind." Abraham
asked, "Will this imamate also continue through my
descendants?" The Lord replied, "The unjust do not
have the right to exercise My authority."2
2
2
Abraham the prophet (peace be upon him) was
highly delighted for gaining this rank; therefore, he
hoped it would be passed to his descendants.
This Verse cancels the imamate of any unjust one
until the Day of Resurrection, and dedicates it to the
choice ones exclusively. Then God honors this
imamate when He decides it to be in the offspring of
the immaculate choice ones. He says:
We granted him –Abraham- Isaac and Jacob as a
gift and helped both of them to become righteous
people. We appointed them as imams to guide the
people through Our command and sent them
revelation to strive for good deeds, worship their
Lord, and pay religious tax. Both of them were Our
worshipping servants.1
The successive generations kept on receiving the
imamate in inheritance in that order until it reached
the Prophet Mohammed (peace be upon him and his
family).
In this regard, God says:
The nearest people to Abraham, among mankind,
are those who followed him, this Prophet
(Muhammad) and the true believers.2
In this manner, the imamate became exclusive for
them.3 Then the Prophet (peace be upon him and his
1
The Holy Quran, Sura of Al-Anbiyaa (21) Verses (73-4)
2
3
This very form is also recorded in ‘Uyounu Akhbarir
Reza’ and An-Nu’mani’s ‘Al-Ghaiba’, but in ‘Al-Kafi’, it is
recorded in this form:
In this manner, the imamate became exclusive for him –
the Prophet (peace be upon him and his progeny)-. This
family) gave it to Ali (peace be upon him) to be
successive in his choice offspring upon whom God
conferred knowledge and faith. This is indicated in
God’s saying:
Those who have received knowledge and have
faith will say, "By the decree of God, you have
remained for the exact period which was mentioned
in the Book of God about the Day of Resurrection.
This is the Day of Resurrection, but you did not
know."1
This Verse shows the decree of God regarding the
question of imamate that will persist in the Prophet’s
progeny until the Day of Resurrection, since there will
be no prophet after the Prophet Mohammed (peace be
After all, how can those ignorant people choose for
imamate out of their opinions?
Imamate is the rank of the prophets and the
heritage of the prophets’ successors.
Imamate is the representation of God the Majestic
and His Messenger (peace be upon him and his
family), the position of Amirul Muminin, and the
succession2 of Al-Hasan and Al-Hussein (peace be
upon them).
The Imam is the head of the religious affairs, the
system of the Muslims, the goodness of the world, the
stronghold of the believers.
form seems to be more suitable.

1
The Holy Quran, Sura of Ar-Roum (30) Verse (56)
2
In ‘Uyounu Akhbarir Reza’, ‘Al-Ghaiba’, and ‘Al-Kafi’, the
word ‘inheritance’ is recorded instead of ‘succession’.
The Imam is the rising principal and the noble
branch of Islam.
The accomplishment of the prayers, zakat, fasting,
hajj, jihad, the availability of spoils and alms, the
execution of the doctrinal provisions and the rules,
and the protections of the fronts and the borders—all
these are achieved through the Imam.
The Imam legalizes whatever God deems legal,
forbids whatever God deems illegal, executes the
doctrinal provisions that God enacts, protects the
religion of God, and calls to the path of God through
wisdom, good advice, and strong evidence.
The Imam is as same as the shining sun whose
light covers the whole world while it stands erect in
the horizon and neither sights nor hands can catch
it.
The Imam is the luminous full moon, the bright
lamp, the rising light, the guiding star in tenebrous
gloom, the guide to the right, and the savior from
demise.
The Imam is the guiding fire on highlands, the heat
to the seekers of warmth, and the rescuer from
dangers. He whoever departs the Imam will surely
perish.
The Imam is the raining clouds, the torrential
downpour, the shady sky, the plain land, the
abundant spring, the brook, and the garden.
The Imam is the lenient custodian, the humane
father, the full brother, the like of the sympathetic
mother to her baby, and the shelter of the servants.
The Imam is the trustee of God on His land and
creatures, the argument of God against the servants,
the successor of God in His countries, the caller to
God, and the protector of the sanctities of God.
The Imam is purified from sins, freed from defects,
given knowledge exclusively, characterized with
forbearance, the system of the religion, the
stronghold of the believers, the punishment of the
hypocrites, and the perdition of the disbelievers.
The Imam is the unique in his time. No one can
catch up with him and no scholar can amount to
him. There is no substitute for him and there are no
like or match to him. The whole virtue is dedicated to
him without seeking or acquisition. It is only the
choice of the Favorer Endower God.
How is it then possible for anybody to understand
the reality and the quality of the Imam? How
impossible this is! Minds are too astray, intellects are
too lost, wits are too perplexed, the speakers are too
mute, the poets are too unversed, the authors are too
impotent, the eloquent are too wordless, and the
scholars are too weak to describe a single feature or a
single virtue of the Imam’s features and virtues. As a
consequence, they confessed of their shortcoming
and inadequacy to do so. How is it then possible to
describe him as a whole or portray his manners? How
it is possible to find anyone who can do his role or
represent him? How is this possible while the Imam
is as far as stars from the reach of the debaters and
the describers? Do they think they can find imamate
in anybody other than the Prophet’s family?
They are deceived by their opinions and they are
indulging in the false hopes. They are surely climbing
a rugged ascent and a slippery mount that will surely
cause them to stumble to the rock bottom because
they have intended to nominate an imam out of their
opinions. How can they nominate an imam while the
true Imam is permanently knowledgeable that
ignorance never reaches him and a custodian that
never betrays? He is the core of the prophecy whose
lineage is too honorable to be criticized and no
highborn individual can ever dare him. The Imam’s
tribe is Koreish, his clan is Hashim, his root is the
Messenger of God (peace be upon him and his
family), the master of the celebrities, and he is the
offspring of Abd Menaf.
The Imam is that whose knowledge is increasing
and whose forbearance is perfect. He is cognizant of
policy and worthy of leadership. The obedience to him
is obligatory. He is the executor of God’s
commandments and the adviser of God’s servants.
God leads the prophets and their successors (peace
be upon them) to success and the right, and gives
them (a part of His stored) knowledge and wisdom
exclusively so that they become the most
knowledgeable of people. God the Majestic says:
Is the one who guides to the Truth a proper guide
or one who himself cannot find guidance unless he
is guided (by others)? What is wrong with you that
you judge (so unjustly)?1
Relating the story of Saul, God says:
God has chosen him as your ruler and has given
him physical power and knowledge. God grants His
authority to anyone whom He wants.2
About David the prophet (peace be upon him), God
says:
1
2
David slew Goliath and God granted David the
kingdom and wisdom and also taught him whatever
He wanted.1
Addressing to the Prophet Mohammed (peace be
upon him and his family), God says:
God has revealed the Book to you, has given you
wisdom, and has taught you what you did not know.
Certainly God's favor to you has been great.2
About the Imams of the Prophet’s family, progeny,
and offspring, God says:
Are they jealous of the favors that God has done
to some people (the Imams)? We have given to the
family of Abraham the Book, Wisdom, and a great
Kingdom. Some have believed, others have
disbelieved and tried to prevent people from
believing. For these people, only the intense fire of
hell is a sufficient punishment.3
When God selects someone (the Imam) for
managing the affairs of His servants, He grants him
the inclination to do so, fills in his heart with springs
of wisdom, and bestows upon him with fluency.
Hence, he will have the ability to answer any question
and will say nothing but the truth. The Imam is
therefore granted successfulness, right guidance, and
advocacy and will be saved from error and flaw.
He is given such characteristics so that he will be
an argument against the creatures and a witness on
the servants (of God). Can they then ensure such
1
2
3
The Holy Quran, Sura of An-Nisa (4) Verse (54-5)
characters for the one they choose as imam out of
their opinions?
Short Maxims of Imam Ar-Reza
1. Imam Ar-Reza (peace be upon him) said:

The character of faith is achieved only when the
believer enjoys three qualities from his Lord, the
Prophet (peace be upon him and his family), and
the leader –the Imam- (peace be upon him). The
quality that he should learn from his Lord is the
concealment of secrets, the quality that he should
learn from the Prophet (peace be upon him and
his family) is the courteous behavior, and the
quality that he should learn from the leader (peace
be upon him) is steadfastness against poverty and
distress.
It is obligatory upon the wealthy to improve the
standard of living of his family.
Praying and fasting is not the true worship. The

true worship is the pondering over God.
Cleanness is one of the prophets’ customs.

Perfuming, hairstyling, and polygamy—these three
matters are within the customs of the apostles of
God.
The honest has not betrayed you, but you have

trusted the betrayal.
When God wants to do an action, He seizes the

minds of the servants and does that action
perfectly. Then, He gives them their minds back.
Therefore, they wonder how and when such an
action occurred.
Silence is one of the doors of wisdom. It yields

amicability and leads to every goodness.
Every unnecessary act requires surplusage.

10.Imam Ar-Reza (peace be upon him) said:
The elder brother is as same as the father.

11.Imam Ar-Reza (peace be upon him) said
when he was asked about the lowly ones:
The lowly are those who possess things that

engage them from God.
12.Imam Ar-Reza (peace be upon him) used
to dust the letters and say:This is
unproblematic. When he wanted to list his
affairs for memorization, he (peace be
upon him) used to begin with ‘In the
Name of Allah, the Beneficent, the
Merciful. I will remember, inshallah.’
When you want to mention a present person, you

should use his surname, but when you refer to an
absent person, you should use his name.
The friend of any individual is his mind and his

enemy is his ignorance.
Endearment to people is half of intelligence.

God surely hates gossips, squandering, and

asking -for financial help- from the enemies.
A Muslim’s mind is imperfect before he enjoys ten

characters—good is expected from him, evil is far
away from him, he regards others’ little good deed
as great favor and regards his great favor as little,
he is not disturbed by people who ask him to
settle their needs, he does not feel tired of seeking
knowledge all his lifetime, he prefers poverty for
God’s sake to richness, prefers humility with God
to honor with His enemies, and prefers obscurity
to fame. The tenth character! Do you know what is
it?
They asked, ‘What is it?’
It is to regard anyone as better and more pious
than him. He classifies people into two kinds;
either better and more pious than him or eviler
and lowlier than him. If he meets one of those who
are eviler and lowlier than him, he wishes the good
of that man might be hidden, and this will be
better for him, while his own evil is apparent, and
this will be worse for him. When he meets one of
those who are better and more pious than him, he
behaves modestly so that he may join him. If he
does so, his glory will be lofty, good deeds will be
acceptable, and his reputation will be good.
Besides, he will be the master of people.
18.As a man asked him about the exegesis of
God’s saying: “God is Sufficient for the
needs of whoever trusts in Him,”1 Imam
Ar-Reza (peace be upon him) said:
Trusting in God is of various grades, one of which
is to trust in whatever He does to you totally. You
should satisfy yourself with whatever occurs to
you, since you believe that God will not fail to
bestow upon you with His good and custody and
believe that everything is subject to His
estimation; therefore, you should trust in Him by
charging with Him whatever befalls you. Another
grade of trusting in God is to believe in the unseen
acts of God that you cannot comprehend, entrust
1
The Holy Quran, Sura of At-Talaq (65) Verse (3)
their comprehension to Him as well as His
custodians on them, and rely on him in such acts
as well as others.
19.Ahmed bin Najm asked Imam Ar-Reza
(peace be upon him) about the self-
conceit that invalidates one’s actions. The
Imam answered:
Self-conceit is of various grades, one of which is
that when the evil deeds seem to be attractive and
virtuous; hence, the doer becomes self-conceited
because he thinks he is doing well. Another grade
of self-conceit is to believe that God owes you a
great deal because you believed in Him. In fact,
you owe God a great deal because He guided you
to believe in Him.
20.Al-Fadhl related: I told Abul-Hasan Ar-Reza
(peace be upon him) that Younus bin
Abdurrahman claimed that knowledge is
an acquired thing. The Imam (peace be
upon him) answered:
No, it is not. This is inaccurate. God gives
knowledge (or faith) to whomever He wishes. He
fixes it with a group and deposits with others. God
will never seize it from those with whom it is fixed,
but he will seize it from those with whom it is
deposited.
21.Safwan bin Yahya said: I asked Imam Ar-
Reza (peace be upon him) whether
knowledge is given to the servants out of
efforts that they themselves exert. He
answered negatively. I also whether they
will receive any reward due to their
knowledge. The Imam (peace be upon
him) answered:
God has given them knowledge out of His grace
and will reward them for it out of his grace, too.
22.Al-Fudhail bin Yasar said: I asked Imam Ar-
Reza (peace be upon him) whether the
acts of the servants (of God) are created
or not. He answered:
By God, the acts are created (the planning for the
acts, not their bringing into being).
added:
Faith precedes Islam in one degree and God-
fearing precedes faith in one degree. Conviction is
the ever-best thing that has been given to sons of
Adam –human beings-.
23.In his indication to the best servants,
Imam Ar-Reza (peace be upon him) said:
The best servants (of God) are those who feel

delighted whenever they do a good deed, seek
God’s forgiveness whenever they commit an
evildoing, thank God whenever they obtain
something, behave steadfastly whenever a
misfortune befalls them, and pardon whenever
they are enraged.
24.As he was asked about the limit of
trusting in God, Imam Ar-Reza (peace be
upon him) answered:
The limit of trusting in God in to fear nobody
except Him.
The banquet of wedding ceremony is a
recommendable tradition.
Faith stands on four supports—trusting in God,

satisfaction with His acts, submission to His
commandments, and entrusting Him with all the
affairs. The virtuous servant said (as the Quran
relates):
I entrust God with my affairs. God is Well Aware
of His servants. God protected him against their
evil plans.1
Regard your relatives even by (providing them) a

mouthful of water. The best form of regarding your
relatives is to save them from your evil. God says:
Do not make your charities fruitless by

reproachfully reminding the recipient of your
favor or making them feel insulted.2
Forbearance and knowledge are within the signs of

understanding. Silence is one of the doors of
wisdom. It yields amicability and leads to every
goodness.
1
The Holy Quran, Sura of Ghafir (40) Verses (43-4)
2
The reward of the one who seeks earnings just for
meeting the needs of his dependants is greater
than the reward of the fighter for God’s sake.
30.Someone said to Imam Ar-Reza (peace be
upon him): “How is your morning?”1 He
answered:
I begin my day with a descending lifetime and
recorded deeds. Death is inevitable for us, Hell is
behind us, and we do not know what will happen
to us.
You should not have any hope, whether for a

worldly or a religious affair, in those who lack five
characters: original lineage, generous quality,
sedate manner, noble personality, and God-
fearing.
Victory is always the confederate of the more

forgiving party.
The generous call people’s invitations to meals so

that they will call his invitations, while the stingy
does not call their invitations so as to save himself
from inviting them.
We, the Prophet’s family, consider our promises as

1
This statement is the Arabic greeting of morning.
debts that we must defray. This is the way of the
Messenger of God (peace be upon him and his
family).
People will live an age in which good health will be

divided into ten divisions, nine of which will lie in
seclusion and one in silence.
36.Muammar bin Khellad said to Imam Ar-
Reza (peace be upon him): God advance
your relief. The Imam commented:
O Muammar, that is surely your relief. Mine is no
more than a knapsack of a sealed handful of flour.
To help the weak is the best almsgiving.

The servants (of God) will not attain the reality of

faith before they enjoy three characters—
knowledge of the religious affairs, moderation in
livelihood, and patience in misfortunes.
to Abu Hashim Dawud bin Al-Qasim Al-
Ja’fari:
O Dawud, we have rights that are imposed upon
you through the Messenger of God (peace be upon
him and his family), and you have rights that are
imposed upon us. We regard the rights of those
who acknowledge our rights, while we have
nothing to do with those who do not acknowledge
our rights.
40.Imam Ar-Reza (peace be upon him) was
someday attendant in the session of Al-
Ma’mun when people, including Al-Fadhl
bin Sahl Thurriyasatain, were discussing
whether night preceded day in creation or
not. Al-Fadhl addressed the question at
Imam Ar-Reza (peace be upon him). “Do
you want me to extract the answer from
God’s Book or the astronomical
estimations?” “I like you to mention the
astronomical estimations first,” said Al-
Fadhl. The Imam (peace be upon him)
spoke:
You claim that the world began with Cancer and
the stars were in its prospect. On that account,
Saturn was in Libra, Jupiter in Cancer, Mars in
Capricorn, Venus in Pisces, the moon in Taurus,
and the sun in Aries in the middle of the sky. This
occurs only in daylight.
“What about the Book of God?” asked Al-
Fadhl.
answered:
The answer is in God’s saying:
The sun is not supposed to catch-up with the
moon, nor is the night to precede the day.1
This means that day preceded night.
41.Ali bin Shuaib said: I, once, visited Abul-
Hasan Ar-Reza (peace be upon him). He
asked, “O Ali, do you know who is the best
1
The Holy Quran, Sura of Yasin (36) Verse (40)
earner of livelihood among people?” I
answered, “You, my master, is more
knowledgeable than me.” He (peace be
upon him) said:
The best earner of livelihood among people is that
who improves others’ livelihoods out of his
livelihood.
42.Imam Ar-Reza, peace be upon him, asked
Ali bin Shuaib, “O Ali, do you know who is
the worst earner of livelihood among
people?” “You are more knowledgeable?”
answered Ali. The Imam (peace be upon
him) said:
The worst earner of livelihood is that who deprives
others of improving their livelihoods through his
earnings.
43.O Ali, use good neighborhood with the graces, for
they are wild—they will not return if they leave.
44.O Ali, the evilest of people is that who deprives
others of his aid, eats alone, and lashes his slave.
45.In the Eid ul-Fitr, a man told Imam Ar-Reza
(peace be upon him) that he had broken
his fast with dates and dust of the tomb.1
The Imam answered:
You have joined the prophetic tradition to the
blessing.
to Abu Hashim Al-Ja’fari:
1
Dust of the tomb seems to refer to the dust of Imam Al-
Hussein’s tomb.
O Abu Hashim, intelligence is the gift of God while
the ethics are obtained through exertion of efforts.
Thus, he whoever exerts efforts for obtaining
ethics will surely obtain them while those who
exert efforts for obtaining intelligence will not
obtain anything except increasing ignorance.
47.Ahmed bin Omar and Al-Husain bin Yazid
related: We visited Imam Ar-Reza (peace
be upon him) and complained against the
living changes that we encountered after
we had lived in luxury and comfort, and
asked him to supplicate to God to return
our past luxury and comfort to us. The
Imam spoke:
Which extent do you want to attain exactly? Do
you want to be kings? Are you pleased to have the
same royalty of Tahir and Harthama while your
current beliefs are seized from you?
“No,” we answered, “We will never be
pleased to have gold and silver as much
as this world with all its contents if this
causes us to change our current beliefs.”
He (peace be upon him) then added:

God says:
Give thanks, O family of David, And very few of
My servants are grateful.1
Anticipate good from God, for God will treat those
who anticipate good from Him according to their
anticipations. God will accept the few deeds of
those who satisfy themselves with the little
1
The Holy Quran, Sura of Saba’ (34) Verse (13)
sustenance. He who satisfies himself with the few
legal gotten sustenance will have light burdens,
his family will be living in comfort, and God will
show him the maladies and the remedies of this
world and will cause him to leave this world
peacefully to move to the Abode of Peace.
48.Ibn As-Sikkeet asked Imam Ar-Reza
(peace be upon him) about God’s current
argument against people. The Imam
answered:
God’s current argument against people is the
mind. It is the means by which the honest with
God and the liar are recognized.
“This is by God the most accurate
answer,” confessed Ibn As-Sikkeet.
You should not kiss the hand of anyone, because
kissing somebody’s hand is as same as praying to
him.
The mother is kissed on the mouth, the daughter
on the cheek, and the Imam between the eyes.
The stingy do not enjoy comfort, the envious
cannot enjoy pleasure, the enslaved cannot be
loyal, and the liars do not have personality.
MAXIMS OF
IMAM AL-
JAWAD
The following narrations are related to
Imam Abu Ja’far Mohammed bin Ali Al-Jawad
(peace be upon him).
Imam Al-Jawad’s Answer

about a Muhrim That Kills a game
When the Abbasid caliph Al-Ma’mun

decided to give his daughter, Ummul-Fadhl,
in marriage to Abu Ja’far Mohammed bin Ali
(peace be upon him), his household objected
and said, “O Amirul Muminin, we beseech to
you not to deprive us of the matter that we
prevailed and the honor that we dressed
ourselves with. You know the old and new
enmity between the family of Ali (bin Abi
Talib) and us.”
Al-Ma’mun, however, asked them not to
speak of this matter any more since he
would not listen to any objector.
They then said, “Will you, Amirul Muminin,
marry your daughter and your eye’s delight
to a boy who lacks knowledge of the
religious affairs and cannot distinguish
between halal and haram or tell between the
obligatory and the recommendable? We
suggest to you to suspend this matter until
the boy –who was nine year old- learns
reciting the Quran and the halal and haram
questions.”
“He is more knowledgeable than you are in
the questions of the religion,” declared Al-
Ma’mun, “and more educated in questions
regarding God, His Messenger, the Sunna,
and the rulings. Besides, he recites the
Quran better than you do and has full
acquaintance with the decisive, allegorical,
repealing, repealed, appearing, hidden,
particular, and general Quranic Verses.
Moreover, he recognizes the revelation and
the interpretation of the Quran better than
you do. You can ask him. If it is proved that
the qualities you have mentioned are true, I
will comply with your suggestions. If not, I
will go ahead in my decision.”
As soon as they left the caliph, Al-
Maumun’s household summoned Yahya bin
Aktham, who was the chief justice, and
promised precious gifts if he would set a
religious question that would perplex Abu
Ja’far (peace be upon him).
Abu Ja’far, as well as the others, was
attendant in the appointed time when Al-
Ma’mun’s household sought the caliph’s
permitting Yahya the chief justice to put a
religious question.
“Yes, Yahya,” said the caliph, “you may ask
Abu Ja’far a religious question so that we can
test the scope of his knowledgeability in the
religious questions.”
“O Abu Ja’far,” asked Yahya, “God guide
you to virtue, what do you say about a
muhrim who killed a game?”
The Imam (peace be upon him) said, “Did
that muhrim kill the game in the Holy
Precinct or out of it? Was he discerning or
ignorant? Was he willful or unintentional?
Was he slave or master? Was he a boy or a
man? Was it the first time or not? Was the
game a bird or not? Was the game young or
old? Was the muhrim insisting –after killing
the game- or regretful? Did he kill the game
at night when it was in its nest or in daylight
openly? Was the muhrim intending to
perform the hajj or the Umrah?”
The perplexity of Yahya was too clear to be
unnoticed by everybody. People also could
not hide their astonishment at the details to
which Abu Ja’far (peace be upon him)
referred.
Then, Al-Ma’mun asked the Imam (peace
be upon him) to speak –or betroth his
daughter-1. The Imam said:
All praise is due to God as an acknowledgement of
His grace. All praise is due to God as an honor of His
almightiness. God bless Mohammed and his family
whenever he is mentioned. One of God’s
commandments for His servants was that He
presents them the lawful ways so that they will not
need for the unlawful. He the Majestic says:
Marry the single people among you and the
righteous slaves and slave-girls. If you are poor,
God will make you rich through His favor; He is
Bountiful and All-knowing.2
Mohammed bin Ali betrothed Ummul-Fadhl
bint Abdullah (Al-Ma’mun) and paid five
hundred dirhams as dowry.
Al-Ma’mun invited people to a banquet on
that occasion and presented prizes to people
each according to his position—the upper
class, the ordinary people, the celebrities,
1
The Arabic verb ‘Ukhtub’ has two meanings
—‘sermonize’ and ‘betroth’.
2
The Holy Quran, Sura of An-Nour (24) Verse (32)
and the officials. He also gave awards to
everyone according to his class.
When most of people left, Al-Ma’mun asked
Abu Ja’far (peace be upon him) to mention
the ruling of each class of the muhrims who
kill a game to which he had previously
referred. The Imam (peace be upon him)
said:
The muhrim who kills a game that is a big bird out
of the Holy Precinct should undergo a sheep (as an
expiation). If he kills it in the Holy Precinct with the
same previous conditions, the expiation will be
doubled. If the muhrim kills a young bird out of the
Holy Precinct, he should undergo a lamb as
expiation. Yet, he should not pay the value of the
killed young bird. If the muhrim kills the young bird
in the Holy Precinct, he should then undergo a lamb
as expiation in addition to the value of the killed bird.
If the killed game was a zebra, the muhrim should
undergo a cow as expiation and if it was an ostriches,
he should undergo a camel. In case it is impossible
for the muhrim to undergo such expiations, he
should then serve food for sixty poor people. If this is
also impossible for him, he should then fast during
eighteen days. If the killed game was a cow, the
muhrim should undergo a cow as expiation. If it is
impossible, he should serve food for thirty poor
people. If this is also impossible, he should fast
during nine days. If the killed game was an antelope,
the muhrim should undergo a sheep. If it is
impossible, he should serve food for ten poor men. If
this is also impossible, he should fast during three
days. The expiation will be doubled if the games are
killed in the Holy Precinct. The expiatory animal
should be obligatorily offered to Kaaba, and, for those
who perform the hajj of Mina, should be slaughtered
where people slaughter their sacrificial animals. If it
was during the umrah, the expiatory animal should
be slaughtered in Mecca in the yard of Kaaba.
Moreover, the muhrim should give alms as much as
the price of that animal so that the expiation will be
double.
For the muhrims who kill a hare or a fox, they
should undergo a sheep as expiation and give the
price of a sheep as alms. The muhrims who kill any of
the pigeons of the Holy Precinct should give a dirham
as alms and should buy food for the pigeons of the
Holy Precinct in the value of one dirham. Half a
dirham should be undergone if a young pigeon is
killed. As expiation of a pigeon’s egg, a quarter of a
dirham should be undergone. The muhrims are not
asked to undergo anything for any act that they do
ignorantly or unintentionally, except the game for
which they should pay expiation whether they were
ignoring the ruling or having acquaintance with it, or
whether they were attentive or inattentive. The
masters should undergo the whole expiations that are
imposed upon their slaves. No expiation is imposed
on the juveniles who kill a game, but if they repeat
this act again, God will punish them. The muhrims
who referred to the place of a game that,
consequently, was killed should undergo a ransom.
The insistent (on killing a game in ihram after
undergoing a ransom) will face punishment in the
world to come. The regretful (for killing a game in
ihram) will be acquitted after he undergoes a ransom.
If a muhrim kills a game in its nest at night
inattentively, he should not undergo anything unless
he was intending to hunt a game. The muhrims who
intend to hunt at night or in day should undergo a
ransom. The muhrim for the hajj should slaughter
the expiatory animal in Mecca.1
Al-Ma’mun then gave his orders to record
the previous explanations of Abu Ja’far
(Imam Al-Jawad, peace be upon him). He
then turned his face to his household, who
had criticized him for marrying his daughter
to the Imam, and asked, “Can anyone of you
find such answers?” “No, by God,” they
answered, “Even the chief justice cannot.”
Then they said to Al-Ma’mun, “O Amirul
Muminin, you knew him so accurately while
we did not. How was that?”
Al-Ma’mun answered, “Woe to you! Do you
not know that he, as well as his family, is not
ordinary people? Do you not know that the
accepted the pledge of allegiance of Al-
Hasan and Al-Hussein while they were
juveniles, and did not accept it from any
other boy? Do you not know that the father
of that household, Ali (peace be upon him),
believed in the Messenger of God (peace be
upon him and his family) when he was only
nine year old? However, God and the
Prophet accepted his faith exclusively.
1
This ruling is contrary to the previous; therefore, we
should consider this statement as an error in writing.
Besides, the Prophet did not call any boy
other than Ali to Islam. Do you not know that
those are the progeny of each other and
whatever is applied to the first will be
applied to the last?”
Strange Question
Al-Ma’mun asked Yahya bin Aktham to ask

Abu Ja’far Mohammed bin Ali (peace be upon
him) a strange question that he cannot find
its answer. Hence, Yahya asked the Imam
whether it is lawful for a man to marry a lady
after he had committed fornication with her.
He should leave her for sometime until she is
cleaned from his and others’ unlawful sperms. Like
her committing fornication with that man, she might
have committed fornications with others. After that,
he can marry her. Such a lady is as same as a date
palm tree that a man had eaten from its fruits
unlawfully before he bought it to have its fruits
lawfully.
Hence, Yahya could not say anything. The
Imam (peace be upon him and his family)
then asked Yahya a question:
O Abu Mohammed, A woman was unlawful for a
man (to treat her as a wife) in the morning, then
became lawful (for him to treat her as a wife) in the
forenoon, then became unlawful in midday, then
became lawful in the noon, then became unlawful in
the afternoon, then became lawful in the sunset, then
became unlawful in midnight, then became lawful in
the dawn, then became unlawful in the daybreak,
and then became lawful in midday. What can you say
about this?
Yahya, as well as the other attendants,
could not utter a single word out of their
astonishment. “O Abu Ja’far,” said Al-
Ma’mun, “God boost you, solve this
question.” The Imam (peace be upon him)
said:
That was a man who gazed at a bondmaid of
another. It was unlawful for him to gaze at her. He
then purchased her and it became lawful for him to
treat her as a wife. He then manumitted her and she
became unlawful for him. He then married her and
she became lawful for him. He then renounced her by
calling her mother and she became unlawful for him.
He then underwent the expiation of renouncing wives
by calling them as mothers and she became lawful for
him. He then divorced her once and she became
unlawful for him. He then revoked the divorce and
she became lawful for him. He then apostatized from
Islam and she became unlawful for him. He then
repented and reconverted into Islam and she became
lawful for him according to the previous matrimonial
contract. The Prophet (peace be upon him and his
family) declared the validity of the first matrimonial
contract between Zainab and Abul-Aas bin Ar-Rabi’
when he reconverted into Islam.
Short Maxims of Imam Al-Jawad
1. As a man asked him for an advice, Imam

Al-Jawad said:
Put your head on steadfastness, embrace poverty,
reject the lusts, oppose your passions, and know
that you cannot be out of God’s sight. Consider
how you should behave, then.
2. Imam Al-Jawad (peace be upon him) said:
God revealed to one of His prophets: Your

asceticism will give you comfort. Your devotion to
Me will endear you to Me. But, did you antagonize
My enemies and cherish My disciples?
3. It was related that highway robbers stole
the large amounts of cloth that belonged
to Imam Al-Jawad (peace be upon him).
The head of the caravan sent the Imam a
message in which he informed him of that
news. The Imam (peace be upon him)
answered him:
Our souls and riches are within the pleasant gifts
and the deposited loans of God Who makes us
enjoy some of them pleasantly and delightedly and
seizes whatever He wills with rewards and merits.
He whosever intolerance overcomes his
steadfastness will waste his rewards. God protect
us against so.
He who detested a matter that he witnessed is as
same as those who were absent from it, and he
who was absent from a matter that he loved is as
same as those who witnessed it.
He whoever listens to a caller is serving him. If the

caller was God’s representative, he is then serving
God. If the caller was the Shaitan’s representative,
he is then serving the Shaitan.
6. Dawud bin Al-Qasim related: I asked
Imam Al-Jawad (peace be upon him)
about the meaning of ‘samad’. He said:
Everything that lacks navel is ‘samad’.
I said that people claim that ‘samad’ is
everything that lacks interior. Imam Al-
Jawad (peace be upon him) commented:
Everything that lacks interior lacks navel.
7. Abu Hashim Al-Ja’fari related: On the
wedding day of Imam Al-Jawad (peace be
upon him) and Ummul-Fadhl, daughter of
Al-Ma’mun, I said: “O master, the blessing
of this day is clearly great for us. The
Imam (peace be upon him) learned:
O Abu Hashim, God’s blessings in this day has
been great for us.
“Yes, master,” I said, “What should I say
about the day?” Imam Al-Jawad (peace be
upon him) answered:
Say only good things about the day so that you
will be given from these good things.
“Master,” I said, “I will follow this
instruction completely.” The Imam Al-
Jawad (peace be upon him) said:
You will be guided to the right and you will see
only the good if you adhere to this instruction.
8. Imam Al-Jawad (peace be upon him)
wrote to one of his disciples:
We are only ladling from this world. He whose
belief and religion are the same as his
acquaintance will surely accompany that
acquaintance everywhere. The life to come is
surely the remaining abode.
Delay of repentance is deception, excessive

procrastination is perplexity, arrogance against
God is perdition, and insistence on sins is security
against God’s unexpected retribution. No one can
consider himself secure from the retribution of
God except those who are lost.1
10.A cameleer who took Imam Al-Jawad
(peace be upon him) from Medina to Al-
Kufa asked for more money after the
Imam had given him four hundred dinars.
The Imam (peace be upon him) said:
How strange is this! Do you not know that God’s
increasing gifts will be stopped when the servants
stop showing Him gratitude?
11.Imam Al-Jawad (peace be upon him) said:
1
accepted the pledge of allegiance of women by
dripping his hand in a bowl of water, and when he
took his hand out, women dripped their hands in
that bowl and declared the shahada, faith in God,
and believing in the Prophet (peace be upon him
and his family) and the matters they had to
acknowledge.
To show a matter before preparing for it properly

is spoiling it.
A believer is in need of successfulness from God, a

self-preaching, and accession to the advisers.
MAXIMS OF
IMAM AL-HADI
The following narrations are related to the
Imam Abul-Hasan Ali bin Mohammed Al-Hadi
(peace be upon him) the orthodox the
steadfast.
Imam Al-Hadi’s Message

the reply on Fatalists and
Indeterminists and the verification of
God’s justice and the belief of
intermediacy
From Ali bin Mohammed:

Peace and God’s mercy and blessings be upon you
and those who follow the right guidance.
I have received your message and known what you
mentioned about your disagreement in your religion,
taking up the question of fatalism, the various
opinions of those who believe in fatalism and those
who believe in indeterminism that led you to depart
and antagonize each other. You then asked me an
explanation of the whole matter. I have understood
everything.
You, God’s mercy be upon you, should know that
as we considered the traditions and the numerous
narrations, we could find out that all things that are
embraced by the Muslims who understand God’s
commandments and affairs had been either right or
wrong. The right, however, should be followed while
the wrong should be evaded. The entire umma agreed
unanimously on the fact that the Quran is
undoubtedly right. All the Islamic sects believe in the
truthfulness and the verification of the Quran. In this
case, they all are true and following the right way, for
the Messenger of God’s saying: “My umma never
agree unanimously on an incorrect affair.”
then was telling the fact that all the affairs on which
the umma agree unanimously are perfectly true
provided that the different sects of the umma do not
show discrepancy. The Quran, hence, is perfectly true
because they all agree upon its revelation and
precision. When the Quran verifies an event and a
sect denies it, it should necessarily believe it because
they originally agreed upon the true verification of the
Quran. If such a sect insists on denying such a
verified event, it should be dismissed from the
religion.
The foremost narration whose verification,
credence, and evidence are proved through the Book
(of God) is the narration that is related to the Prophet
(peace be upon him and his family) and verified and
recognized by the Book in such a way that their
sayings cannot oppose. It is the Prophet’s saying: “I
will leave among you the two weighty things—the
Book of God and my progeny: my family. You will not
deviate as long as you adhere to both of them, and
they will not depart each other until they will join me
on the Divine Pool.”
The evidences on the accuracy of this hadith are
numerous in the Book of God. As an example, we cite
God’s saying:
Only God, His Messenger, and the true believers,
who are steadfast in prayer and pay alms while
they kneel during prayer, are your guardians. One
whose guardians are God, His Messenger, and the
true believers should know that God's party will
certainly triumph”1
Sunnis related many narrations confirming that
Amirul Muminin (peace be upon him), once, gave his
ring as alms while he was kneeling in a prayer. God
therefore thanked him for this act and revealed the
previous Verse in this regard.
We also found that the Prophet (peace be upon him
and his family) had said: “He whose master was I, Ali
will be his master.” “Ali, your relation to me is as
same as Aaron’s relation to Moses except that there
will be no prophet after me.” “Ali will settle my debts,
fulfill my promises, and will be my representative on
you after me.”
The first narration from which the others were
extracted is unanimously acceptable for them
(Sunnis) since they do not disagree about its
accuracy. Moreover, it agrees with the Book of God.
As the Book, as well as these numerous evidences,
testifies the accuracy of the narration, it becomes
1
The Holy Quran, Sura of Al-Ma’ida (5) Verses (55-6)
obligatory upon the umma to confess of its accuracy
necessarily as long as the Quranic evidences on such
narrations are obvious. They agree with the Quran
and the Quran agree with them. Afterwards, true
narrations of the Prophet (peace be upon him and his
family) that are related to the Truthful (Imams) by
trustworthy celebrities are proved. On that account, it
becomes obligatory upon every male and female
believer to accept such narrations as true. Besides,
no one should exceed them except the obstinate. This
is because the sayings of the Prophet’s family are
connected to the saying of God. God says:
Those who annoy God and His Messenger will be
condemned by God in this life and in the life to
come. He has prepared for them a humiliating
torment.1
The like of the previous Verse is the Prophet’s
sayings: “He whoever annoys Ali is annoying me, he
whoever annoys me is annoying God, and he whoever
annoys God is about to be punished.” “To love Ali is
to love me, and to love me is to love God.” “Let the
Wulai’as keep on doing so and I will subjugate them
to a man who is like myself, loves God and His
Messenger, and they love him—Ali, get up and go to
them.” “Tomorrow, I will appoint (for the
commandment of the army going to conquer Khaibar)
a man who loves God and His Messenger and they
love him, a conqueror not absconder, and he will not
return before God gives his victory.” As the Prophet
(peace be upon him and his family) foretold of the
victory, every one of his companions looked forward
to being the one intended. The next morning, the
1
summoned Ali (peace be upon him) to give him the
commandment of that army who would conquer
Khaibar. Furthermore, the Prophet (peace be upon
him and his family) named him conqueror not
absconder and declared that God and His Messenger
loved him and he loved them.
The previous introduction was the evidence on our
subject of discussion and will help us prove our
coming discussion of the matter of fatalism,
indeterminism, and intermediacy. All support and
power belongs to God on Whom we depend in all our
affairs.
First, let us begin with the saying of Imam As-Sadiq
(peace be upon him): “No fatalism and no
indeterminism. It is an in-between position. It is the
soundness of the creation, the freedom of choice, the
enough time, the supplies like the riding animal, and
the means of incitement to the doing.”
Imam As-Sadiq (peace be upon him) collects the
comprehensives of the merits in these five qualities. If
a servant lacks any of these five qualities, his deeds
will be invalidated. The Imam is telling the origin of
the knowledge that people should seek and the Book
refers to its confirmation. The decisive maxims of the
Prophet (peace be upon him and his family) also
testified so because the sayings of the Prophet and
his family never exceed the limits of the Quran. It is
obligatory upon the servants (of God) to follow the
narrations that agree with the revealed Verses and
confirmed by the Quran. Only the obstinate may
breach such an obligation, as we have mentioned
previously.
We found out that the sayings of Imam As-Sadiq
(peace be upon him) regarding the confirmation on
the in-between position and the denial of both
fatalism and indeterminism are testified and
agreeable to the Book after we had inspected the
matter.
We have also another narrative that is related to
Imam As-Sadiq (peace be upon him) and suitable for
our topic. He was, once, asked whether God forced
the servants to commit the acts of disobedience to
Him. The Imam answered: “God is too fair to do this.”
He then was asked whether God gave the servants
the ultimate freedom of choice. The Imam answered:
“God is too powerful and dominant to do so.”
It is also related that Imam As-Sadiq (peace be
upon him) said: “Concerning the question of fatalism,
people have three different opinions. One is the belief
that people enjoy an ultimate freedom of choice in
their acts. The adopters of such a belief are
disregarding the limitless dominance of God over
everything. They are untrue.
Another opinion is the belief that God forces the
servants to commit acts of disobedience to Him and
imposes upon them responsibilities that are beyond
their abilities. The adopters of such a belief are
imputing unfairness to God. They are untrue.
The last opinion is the belief that God imposes
upon the servants responsibilities that fit their
abilities and He never overburdens them. They
should thank Him when they practice a good deed
and should seek His forgiveness when they commit a
sin. The adopters of such a belief are perfect
Muslims.”
In the previous narration, Imam As-Sadiq (peace be
upon him) declares that the adopters of fatalism and
the adopters of indeterminism are opposing the right.
I have already shown that the adopters of fatalism are
inaccurate and the adopters of indeterminism are
wrong. Hence, the true is the intermediacy.
I will cite an example for each of these three beliefs
for making the question clearer, more
understandable, proved by the Verses of the Book,
and verified by the intelligent.
Success and protection are sought from God only.
Fatalism, the adopters of which are inaccurate, is
the claim that God the Majestic forced the servants to
commit acts of disobedience to Him and will punish
them for so. The adopter of such an opinion is
describing God’s judgment as unfair and belying Him.
He also renounces God’s sayings:
Your Lord is not unjust to any one.1
This is the result of what your hands have
wrought. God is certainly not unjust to His
servants.2
God does not do the least bit of injustice to
anyone but people wrong themselves.3
In addition, numerous Quranic texts confirm this
fact.
Those who claim being forced to commit acts of
disobedience are accusing God of forcing them to be
guilty and deciding His punishment as unfair. He
who accuses God of unfairness is belying His Book,
1
The Holy Quran, Sura of Al-Kahf (18) Verse (49)
2
The Holy Quran, Sura of Al-Hajj (22) Verse (10)
3
and he who belies God’s Book is ruled as atheist in
consensus.
The adopters of such a belief are comparable to a
slave who did not possess his own freedom or any
thing in this world. His master realized this fact, but
he ordered him to go for purchasing something
without giving him its value. The master claimed that
he is just, fair, wise, and impartial, and threatened
the slave with punishment if he would return without
that thing although he realized that the vendor of
that thing was so careful that no one can take
anything from him before paying its value completely,
and he did not hand the value to his slave. As the
slave could not fetch that thing to his master after he
had gone to the market for purchasing it, he came
back disappointed. The master was highly enraged
and punished the slave.
If the master was truly fair and wise, he would not
punish the slave, as he knew that he did not possess
anything and that he had not given him the value of
that thing. If he punishes the slave, he will be wrong,
transgressor, and liar in the claim of being fair, wise,
and just. If he does not punish the slave, he will
break his false and unfair threat that cancels justice
and wisdom. God is too Glorious and Exalted to be
considered as they believe Him to be. He is the most
High and Great.
The adopters of fatalism or its branches are
accusing God of injustice and imputing unfairness
and oppression to Him, because they claim that He
imposed punishment on those whom He forced to be
guilty. Those who claim that God forced the servants
to be guilty will inevitably believe that He will save the
guilty from His punishment. Those who claim that
God will save the committers of acts of disobedience
from His punishment are belying God’s threat that is
mentioned in many Quranic texts, such as the
following:
There is no doubt that evildoers who are engulfed
in sins are the companions of Hell wherein they will
live forever.1
Those who wrongfully consume the property of
orphans are, in fact, consuming fire in their bellies
and they will suffer the blazing fire.2
We will make the rejecters of Our revelations
suffer in Hell. As soon as the fire destroys their
skins, We will give them new skins so that they may
suffer more of the torment. God is Majestic and All-
wise.3
Those who belie the threat of God are atheists
because they deny one of the Verses of God’s Book.
They are also reckoned with those about whom God
says:
Do you believe in one part of the Book and not in
the other? Those who behave in this way shall reap
disgrace in this world and severe punishment on
the Day of Resurrection. God is not unaware of
things that you do.4
We believe that God will reward the servants for
their deeds and punish the guilty for their sins in the
limits of the ability that He gave them. He ordered to
1
2
3
4
do definite matters and warned against committing
others. In His Book, God says:
For a single good deed, one will be rewarded
tenfold. But the recompense for a bad deed will be
equal to that of the deed and no injustice will be
done to anyone.1
On the day when every soul will see its good and
bad deeds right before its very eyes, it will wish for
the longest period of time to separate it from its
bad deeds. God warns you about Himself.2
Every soul will be recompensed for its deeds on
this Day. There will be no injustice.3
These decisive Verses deny fatalism and its
adopters. There are many others Quranic texts in this
regard.4
The belief of indeterminism that was denied by
Imam As-Sadiq (peace be upon him) who also
accused its adopters of inaccuracy is the opinion that
God the Majestic neglected and gave the servants an
ultimate freedom of choice regarding His
commandments. This wording is quite deep if efforts
are exerted for explaining and understanding it. The
Imams of the Prophet’s progeny (peace be upon them)
referred to this point when they said: “If God gives the
servants the ultimate freedom of choice by means of
negligence, He must then accede to their choice and
1
2
3
The Holy Quran, Sura of Ghafir (40) Verse (17)
4
We do not refer to the other Quranic texts so as to
abbreviate the book as much as possible. Success,
however, is sought from God only.
they will obligatorily deserve the reward and it will be
improper for Him to punish them since he neglected
them.”
The opinion leads to one of two meanings:
First, the servants supported each other against
God and obliged Him to accede to their own choice
necessarily, whether He liked it or not.
Accordingly, the Lord is weak.
Second, the Lord is too weak to make the servants
abide by His commandments and abstain from
committing the matters against which He warned;
therefore, He gives them the ultimate freedom to
choose among His commandments according to their
wills. Hence, they enjoy ultimate freedom to choose
faith or disbelief.
The like of that opinion is the master who
purchased a slave to serve him, acknowledge his
favors of mastership, and carry out his orders. The
master claimed that he is predominant, powerful, and
wise. He ordered his slave to do definite matters,
warned him against others, promised him a great
reward if he would carry out his orders, and
threatened him with painful punishment if he would
break the orders. The slave did not comply with his
master’s will as he broke the orders. In other words,
he did not keep any of his master’s orders and
commandments. He followed his own will and did
only what he liked to do. The master lacked the
ability to stop that slave and subjugate him to his
orders and instructions. He therefore had to give him
the ultimate freedom of choice and had to accept the
slave’s deeds that were practiced out of the slave’s,
not the master’s, will. As the master asked the slave
to fetch him something, the slave broke the order and
fetched something else that he himself chose. When
the slave was back, the master asked him the reason
beyond fetching something he had not ordered. The
slave answered that he practiced according to his
own will and choice because he depended upon the
ultimate freedom of choice that his master had given
to him.
The authorized persons are not forbidden from
doing anything. On that account, ultimate freedom of
choice is impossible.
Thus, the master should be able to order his slave
to follow his instructions and carry out his
commands according to his, not the slave’s, will. The
master also should grant the slave a limited capacity
due to which the slave can follow the instructions
and carry out the orders. When the master orders the
slave to follow definite instructions and warns him
against definite acts, he should inform him of the
rewards for following such instructions and the
punishment for committing such acts. He should also
give notice against the punishment and interest him
in the rewards by describing them perfectly for the
slave who, in that case, will realize the power of his
master through the capacity of carrying out the
orders and abstaining from the warned acts. Such
being the case, the master’s fairness and justice will
be comprehensive and his argument against the slave
will be obvious through his warnings.
If the slave carries out the master’s instruction, he
will be rewarded, and if he does not stop breaking the
master’s instruction, he will be punished.
If the master gives the slave the ultimate freedom of
choice, he is then too powerless to control the slave
who may do good or evil or may obey or disobey.
Consequently, the master will be unable to punish
the disobedient slave or force him to obey.
If the above-mentioned characters are applied to
God, then His power, godhead, orders, instructions,
rewarding, and punishment are all invalid. It also
contradicts the Book of God that says:
He –God- does not want disbelief for His servants.
If you give thanks, He will accept it from you.”1
Believers, have fear of God as you should and die
only as Muslims (having submitted to the will of
God)”2
We have created jinn and human beings only that
they might worship Me. I do not expect to receive
any sustenance from them or that they should feed
Me.3
Worship God and consider no one equal to Him.4
Believers, obey God and His Messengers and do
not turn away from Him when you hear (His
commands).5
The adopters of the belief that God gave the
servants the ultimate freedom of choice in His
instructions and warnings are imputing
powerlessness to Him, deeming obligatory on Him to
accede to everything they do, and deactivating His
orders, promises, and threats. This is because the
1
2
3
The Holy Quran, Sura of Ath-Thariyat (51) Verses (56-7)
4
5
free to choose can do anything out of his will. He can
disbelieve or believe and no one will have the right to
stop or forbid him. So therefore, the adopters of
ultimate indeterminism cancel God’s promises,
threats, and orders as well as everything that we have
already mentioned. They are included with those
about whom God says:
Do you believe in one part of the Book and not in
the other? Those who behave in this way shall reap
disgrace in this world and severe punishment on
the Day of Resurrection. God is not unaware of
things that you do.1
God is too exalted to meet the descriptions of the
indeterminists.
Our opinion is that God the Majestic created the
creatures out of His power and gave them the ability
to worship Him. He therefore orders them to do
certain things and warned them against others. He
accepted from the creatures to follow His orders that
He chose for them out of His satisfaction. He also
warned them against committing acts of disobedience
to Him, censured the disobedient ones and will
punish them. All rights of option belong to God
exclusively. Only He can choose whatever He wills
and orders to follow His chosen commandments and
He can warn against anything and punish for
committing it because of the ability that He granted
the servants for carrying out His orders and avoiding
committing acts of disobedience to Him. He is
obviously Just, Fair, and thoroughly Wise. He
perfected the argument for Himself by excuses and
warnings. He, absolutely, enjoys the right of option
through which He select anyone of His servants for
1
conveying His message and providing His arguments
against people. As He chose Mohammed (peace be
upon him and his family) and selected him to convey
His message to people, the disbelieving ones said, out
of envy and arrogance:
Why this Quran had not been revealed to a great
man from either of the two towns?1
They meant Umayya bin Abissalt or Abu Mas’ud
Ath-Thaqafi.2
God canceled and rejected their choice and
personal notions. He says:
Do they distribute the mercy of your Lord? It is
We who have distributed their sustenance in this
world and raised the positions of some of them
above the others so that they would mock each
other. The mercy of your Lord is better than what
they can amass.3
Thus, God chose only what He wills and warned
against only what He detested. He will surely reward
those who obey Him and will surely punish the
disobedient. Had He given people the freedom of
choice, He would have acceded to the choice of
Koreish who selected Umayya bin Abissalt or Abu
Mas’ud Ath-Thaqafi since they preferred those two
1
2
According to most of the historical and exegetical
reference books, the two towns intended in this saying
are Mecca and Ta’if, and the two men are Al-Waleed bin
Al-Mughira (from Mecca) and Abu Mas’ud Ath-Thawafi
(from Ta’if). It is probably that the names mentioned in
the text above were mentioned out of the copiers’
inattentiveness.
3
men to Mohammed (peace be upon him and his
family).
Moreover, God disciplined the believers by His
saying:
The believing men and women must not feel free
to do something in their affairs other than that
which has been already decided for them by God
and His Messenger.1
He did not permit them to choose for themselves
out of their own ideas and passions. He accepted
from them only to follow His orders and avoid the
acts of disobedience to Him. These orders and
warnings are conveyed to them through the one
whom God chose for the conveyance of His message.
On that account, he whoever complies with the
chosen conveyer will be guided to the right and he
whoever disobeys will be astray and subjected to the
argument of God, which is the ability to follow God’s
orders and avoid acting disobediently to Him. The
disobedient will be therefore deprived of God’s
rewards and will surely suffer His punishment.
This opinion of intermediacy is neither fatalism nor
ultimate indeterminism.
Amirul Muminin (peace be upon him) refers to the
opinion of intermediacy by the following narration:
Abaya bin Rab’ie Al-Asadi asked Imam Ali (peace be
upon him) about the ability through which he can
stand erect, sit, and do whatever he wants.
Amirul Muminin said: “What do you think of that
ability? Do you possess it without the interference of
God, or do you possess it as same as God possesses?”
1
Abaya could not find any answer. “You should
answer, Abaya,” said Amirul Muminin. “What should
I say?” asked he. Amirul Muminin said, “I will
definitely kill you if you claim that you possess this
ability without the interference of God, and I will kill
you too if you claim that you possess it as same as
God possesses.” “What should I say then, Amirul
Muminin?” asked Abaya confusedly and the Imam
(peace be upon him) answered: “You should say that
you possess that ability through God Who is the only
One that possesses it perfectly. If He gives you the
ability in possession, that will be out of His favors. If
he takes it back from you, that will be a kind of His
test. He is the true Possessor of everything that He
gives to you and the true Prevalent on everything that
you can do through Him. You have heard people
frequently seeking ability of changing and power as
they say, ‘All ability of changing and power belong to
God1’, have you not?”
“Yes, I have,” answered Abaya, “What is the
interpretation of this saying, Amirul Muminin?”
Imam Ali (peace be upon him) answered: “This
means that we cannot avoid the acts of disobedience
to God except through His preservation, and we do
not have power to obey Him except through His help.”
As he heard these answers, Abaya kissed the hands
and feet of Amirul Muminin (peace be upon him) out
of his admiration.
The following is another narration that is related to
Amirul Muminin (peace be upon him):
A man called Najda came to Imam Ali (peace be
upon him) asking about the acknowledgement of
1
la hawla wa la quwwata illa billah
God. “O Amirul Muminin,” he asked, “How do you
acknowledge your Lord?” Imam Ali (peace be upon
him) answered: “I acknowledge Him through the
ability of discernment that He granted me and the
mind that guides me to this acknowledgement.”
“Are you enforcedly disposed for this
acknowledgement?” asked Najda. Imam Ali (peace be
upon him) answered: “If I am enforcedly disposed for
this acknowledgement, I should not be praised for a
good deed that I practice or censured for an evildoing
that I commit. Moreover, if it is so, then the doer of
charity, not the evildoer, should be blamed. But I
knew that God is Existent and Everlasting while
everything else is created, changeable, and transient.
Surely, the Everlasting Eternal (God) is not like the
transient created (things).”
“O Amirul Muminin,” spoke Najda, “I notice that
you have spoken out of wisdom.” Imam Ali (peace be
upon him) answered: “In fact, I am free. I will be
surely punished if I commit an evildoing instead of a
good deed.”
It is also related that an old man asked Amirul
Muminin, in his journey back from Syria (the battle of
Siffin), whether their fight against the Syrian people
had been out of the act of God. “Yes, it was,”
answered Amirul Muminin (peace be upon him), “You
cannot climb a mount or descend in a valley unless
through the act of God.” “O Amirul Muminin,” asked
the old man, “Will I then sacrifice my fatigue for God’s
rewarding?” Amirul Muminin (peace be upon him)
answered: “Do not ask it, old man. God is certainly
adapting for you a great reward while you are
walking, residing, and returning. You have not been
enforced or compelled to do any of your actions.
Perhaps you thought it i.e. act of God, is an inevitable
and incumbent act. If it is so, then rewarding and
punishment are meaningless, promises and threats
are illogical, and people will not be subjected to the
indefeasible things. That is the opinion of the
idolaters and the Shaitan’s disciples. The orders of
God the Majestic are carried out optionally and He
warns against things out of admonition. He is not
obeyed compulsorily and is not overcome when He is
disobeyed. He has not created the heavens and the
earth and all that is between them purposelessly,
even though this is the belief of the disbelievers. Woe
to the disbelievers; they will suffer the torment of
fire.”
The old man, then, kissed Amirul Muminin (peace
be upon him) on the head and went on saying (as
poetic verses):
“You are the Imam for the obedience to whom we
wish for God’s forgiveness on the Day of Salvation.
You have disclosed the obscured points of our
religion. God reward you with full satisfaction on
behalf of us.
No one is excused for committing an evildoing out
of wrongness and disobedience to God.”
In the previous narrations, Amirul Muminin (peace
be upon him) provides evidences that are extracted
from the Book of God and rejects the opinions of
fatalism and indeterminism, since they -these two
opinions- drag their adopters to wrong, atheism, and
denial of the Book. God guard us against deviation
and atheism.
We do not believe in fatalism or indeterminism. We
believe in the opinion of intermediacy.
The opinion of intermediacy stands for the test and
examination by means of the ability that God has
granted to us and asked to practice through it and we
proved it –the opinion- due to the Book and the
beliefs of the pious Imams of the Prophet’s family
As an example on the examination through ability,
we cite the following example:
A wealthy master wanted to test his slave;
therefore, he gave him some of that wealth in
possession and ordered him to practice definite acts
that the master liked and avoid spending the wealth
in definite fields. The wealth then can be spent in two
fields—either the fields that the master likes or the
fields that the master dislikes.
The master also lodged the slave in a house and
informed him that he would live there temporarily
because, in the future, he would be taken to another
permanent abode where he would be either rewarded
or punished. If the slave spends that wealth in the
fields that his master liked and ordered, the master
will give him the permanent rewarding in the
permanent abode of which he promised. But if the
slave spends the wealth in the fields that the master
warned against, he will encounter the permanent
punishment in the coming permanent abode.
The master limited a definite time for living in the
first temporary house. The master would seize the
slave and the wealth that he had given in possession,
although he is the actual possessor of the slave and
his wealth, when the deadline of living in the
temporary house fell. Since the master was just,
faithful, fair, and wise, he would not seize the wealth
that he had given to the slave in possession before
the falling of the deadline of living in the temporary
house.
Supposing the slave spent the wealth in the fields
of which the master ordered, the master then should
fulfill his promise to the slave and reward him,
should he not? He would be doing favors to the slave
as he tested him in a temporary house and rewarded
him, for being obedient, with a permanent joy in a
permanent abode.
Supposing the slave spent the wealth that his
master gave in possession in the fields against which
his master had warned during his staying in the
temporary house, the punishment with which the
master had threatened would unavoidably befall him
without the master’s being wronging him, since he
had already instructed, informed, and warned against
spending the wealth in such fields. Hence, the master
should fulfill his promises and execute his threats so
as to be described as the prevalent powerful one.
The master in the previous example stands for God
the Majestic, the slave stands for the human being,
the wealth stands for the immeasurable power of
God, the test stands for the exhibition of His wisdom
and power, the temporary house stands for this
world, the wealth that was given to the slave in
possession stands for the ability that God has given
to the human beings, the fields in which the master
ordered to spend the money stand for the ability to
follow the apostles of God and acknowledge whatever
they relate to God the Majestic. The fields against
which the master warned stand for the courses of
Eblis, the promise of the master stands for the
endless source of pleasure of Paradise, (the
temporary house stands for this world)1, the
permanent abode stands for the life to come, and the
test by the ability that was given to the slave stands
for the opinion of intermediacy.
The five qualities that Imam As-Sadiq (peace be
upon him) mentioned –the previous saying of Imam
As-Sadiq: “No fatalism and no indeterminism. It is an
in-between position. It is the soundness of the
creation, the freedom of choosing, the enough time,
the baggage like the riding animal, and the means of
incitement to the doing,”- are the comprehensives of
merits. I, hereby, am to explain them separately and
provide evidences from the Quran.
Explanation of soundness of the creation:
In his saying, “the soundness of the creation,”
Imam As-Sadiq (peace be upon him) refers to the
perfection of the human beings’ creation, the
perfection of the senses, the stability of the mind, the
discernment, and the full ability of utterance. In this
regard, God says:
We have honored the children of Adam, carried
them on the land and the sea, given them pure
sustenance and exalted them above most of My
creatures.2
In the previous Verse, God informs that He
preferred the human beings to the other creatures,
such as beasts, wild animals, submarine animals,
and birds as well as every active creature that man
can perceive by the discernment of the mind and
articulation. This is clear in God’s sayings:
1
The parenthesized sentenced seems to be added due
to an error in writing.
2
We have created the human being in the best
form.1
Human being, what evil has deceived you about
your Gracious Lord Who created you
proportionately and fashioned you in whatever
composition He wanted.2
Furthermore, there are many Quranic texts
confirming this fact.
Thus, the foremost God’s grace on human beings is
the soundness of the mental power in addition to the
preference to many other creatures by means of the
mind perfection and the discernment of the rhetoric.
Every active creature on this earth is independent by
means of its senses and self-perfection, whereas the
human beings are preferred to other creatures by
means of their ability of speaking, which all the other
perceptive creatures lack. Through the ability of
speaking, God made man dominate the other
creatures. Accordingly, the human beings have
enjoyed the ability of controling the other creatures,
which have become under man’s predominance. This
is clear in God’s sayings:
God has made subservient to you the animals so
that perhaps you will glorify Him.3
It is God who put the oceans at your disposal so
that you could find therein fresh fish for food and
ornaments to deck yourselves with.4
1
The Holy Quran, Sura of At-Tin (95) Verse (4)
2
The Holy Quran, Sura of Alinfittar (82) Verse (6-8)
3
The Holy Quran, Sura of Al-Hajj (22) Verse (37)
4
He created cattle which provide you with clothes,
food, and other benefits. How beautiful you find
them when you bring them home and when you
drive them out to graze. They carry your heavy
loads to lands, which you would not have been able
to reach without great difficulty. Your Lord is
certainly Compassionate and All-Merciful.1
On that account, God has called the human beings
to follow His commandments and obey Him, since He
has preferred them to other creatures by means of
the sound creation and the perfect articulation and
knowledge after He had granted them the ability that
is fit enough for making them obey and follow His
commandments. This is evident in God’s sayings:
Have as much fear of God as best as you can,
listen, and obey.2
God does not impose on any soul a responsibility
beyond its ability.3
God does not impose on any soul that which he
(or she) cannot afford.4
There are many other Quranic texts referring to this
meaning.
When God seizes somebody’s sense, He acquits him
of carrying out the practices that are done through
that sense. God says:
It is not an offense for the blind, the lame, or the
sick not to take part in the battle. Whoever obeys
1
The Holy Quran, Sura of An-Nahl (16) Verse (5-7)
2
The Holy Quran, Sura of At-Taghabun (64) Verse (16)
3
4
God and His Messenger will be admitted to the
gardens wherein streams flow. God will make
whoever turns away suffer a painful torment.1
In this Verse, God acquits all these classes of
participating in jihad as well as every act that they
cannot practice owing to their disability.
As God gives the solvent the ability of defraying the
zakat and performing the hajj, He deems obligatory
upon them to do these two things. For the poor, He
does not make it obligatory upon them to defray the
zakat or perform the hajj. He says:
Those who have the means and ability have a
duty to God to visit the House (of God) and perform
the hajj rituals.2
God also says:
Those who renounce their wives by calling them
mothers and then change their minds about what
they have said will have to set free a slave as a
ransom and only then will their carnal relations be
lawful. This is what you have been commanded.
God is Well Aware of whatever you do. If one cannot
set free a slave, he must fast for two consecutive
months, and only then can he have lawful carnal
relations. If this is also not possible, he must feed
sixty destitute people. This is the command of God,
so that perhaps you will have faith in God and His
Messenger. Such are the Laws of God, and those
who disbelieve them will suffer a painful torment.3
1
The Holy Quran, Sura of Al-Fat’h (48) Verse (17)
2
The Holy Quran, Sura of Aal-Imran (3) Verse (97)
3
The Holy Quran, Sura of Al-Mujadila (58) Verses (3-4)
The previous Verse is a proof on the fact that God
(the Blessed the Exalted) has not imposed upon the
servants a responsibility that is beyond their ability
and has not warned them against a practice that they
cannot avoid. This is the soundness of the creation.
Explanation of the freedom of choice:
By the freedom of choice, Imam As-Sadiq (peace be
upon him) means that nothing can watch, ban, or
prevent man from carrying out the orders of God.
This is clear in God’s reference to the weak ones
whom are too oppressed to have any means or way by
which they can obey God. He says:
As for the really weak and oppressed men,
women, and children who were not able to find any
means of obtaining their freedom or of having the
right guidance…1
Hence, God asserts that the weak individuals whom
are deprived of the freedom of choice are acquitted if
they are faithful believers.
Explanation of the enough time:
By the enough time, Imam As-Sadiq (peace be upon
him) means the age in which the acknowledgement of
God becomes obligatory upon man, namely the time
of the ability of discernment and maturity up to
death. Whoever dies before he realizes the perfection
is on the right (path). This is clear in God’s saying:
One who abandons his home for the cause of God
will find many places of refuge in the vast land and
one who dies, after having abandoned his home to
get near to God and His Messenger, will receive his
1
reward from God. God is All-forgiving and All-
merciful.1
God acquits such persons of any imperfection
because they could not attain the perfection of their
religion due to time limitedness.
God also acquits the immature ones of the
mattersthat are imposed upon the mature. This is
clear in His saying:
Tell the believing woman to cast down their eyes,
guard their chastity, and not to show off their
beauty except what is permitted by the law. Let
them cover their breasts with their veils. They must
not show off their beauty to anyone other than their
husbands, father, father-in-laws, sons, step-sons,
brothers, sons of brothers and sisters, women of
their kind, their slaves, immature male servants, or
immature boys. They must not stamp their feet to
show off their hidden ornaments. All of you
believers, turn to God in repentance so that
perhaps you will have everlasting happiness.2
Explanation of the supplies:
By the supplies, Imam As-Sadiq (peace be upon
him) refers to the financial potency and the
subsistence that help man carry out the Lord’s
orders. This is clear in God’s saying:
People who are weak or sick and those who do
not have the means to take part in the fighting are
exempt from this duty if their intention remains
sincere about God and His Messenger. Righteous
1
2
The Holy Quran, Sura of An-Nour (24) Verse (31)
people shall not be blamed. God is All-forgiving and
All-merciful.1
This Verse shows that God excused those who
could not have enough means for expenditure, while
He convicted those who had enough means of
subsistence and riding animals owing to which they
could perform the hajj rituals, participate in jihad,
and could practice the like obligatory matters.
God also excused the poor and imposed the rich to
dedicate a share of their resources to the poor. He
says:
(The recipients of charity should be given to) the
poor whose poverty, because of their striving for the
cause of God, has become an obstacle for them,
and who do not have the ability to travel in the
land, they seem rich compared to the ignorant,
because of their modest behavior. You would know
them by their faces. They would never earnestly
ask people for help. God knows well whatever
wealth you spend for the cause of God.2
In the previous Verse, God acquits the poor and
frees them from the responsibility of preparing for
whatever they cannot do or possess its means.
Explanation of the means of the incitement to
the doing:
By the incitement to the doing, Imam As-Sadiq
(peace be upon him) refers to the intention, which is
the motive of all the deeds. The heart is the sense of
the intention. God does not accept the deeds of
1
2
anyone who practices an action without true
intention. Thus, He says about the hypocrites:
They (the hypocrites) speak words that do not
come from their hearts. God knows well whatever
they try to hide.1
As a word of reproof, God addresses to the
believers:
Believers, why do you preach what you do not
practice? It is most hateful in the sight of God if you
say something and do not practice it.2
Anyone who says something faithfully will be driven
by his intention to apply his saying practically. If one
says something without belief, the reality of that
saying cannot be seen.
Moreover, God accepts the true intention of a deed
that does not accord it because of an obstacle. This is
clear in His sayings:
No one verbally denounces his faith in God unless
he is forced but his heart is confident about his
faith.3
God will not take into account your inattentive
oath.4
The Holy Quran and the Prophet’s reported sayings
prove that the heart is the possessor of all the senses
and the corrector of their deeds. Nothing can cancel
what the heart corrects.
1
2
The Holy Quran, Sura of As-Saff (61) Verses (2-3)
3
The Holy Quran, Sura of An-Nahl (16) Verses (106)
4
The previous was an explanation of the five
qualities to which Imam As-Sadiq (peace be upon
him) refers in clarifying the opinion of intermediacy
between fatalism and ultimate indeterminism. It
becomes obligatory upon everyone who has these five
qualities gathered in his personality to act perfectly
according to the instructions of God and His
Messenger. The individuals who lack any of these five
qualities are acquitted of practicing the deeds that
need that quality.
Many Quranic texts prove the test of ability that
comprises the two opinions (of fatalism and ultimate
indeterminism) together. God says:
We shall certainly test you until We know those
who strive hard for the cause of God and those who
exercise patience. We will also examine your
deeds.1
We gradually lead those who have called Our
revelations mere lies, to destruction. Their
destruction will be such that they will not even
notice how it seized them.2
Alif. Lam. Mim. Do people think they will not be
tested because they say, "We have faith?"3
In the following Verses, the word ‘fitna’ stands for
test:
1
The Holy Quran, Sura of Al-Qital (or Mohammed) (47)
Verse (31)
2
3
The Holy Quran, Sura of Al-Ankabout (29) Verse (1-2)
We tested Solomon by (causing death to his son)
and leaving his body on Solomon's chair. Then he
turned to Us in repentance…4
The Lord said, ‘We tested your (Moses) people
after you left them and the Samiri made them go
astray.’2
(Moses said:) It is only Your test.3
The previous Quranic texts are compared to each
other and testify for one another.
In the following Verses, the word ‘balwa’ stands for
test:
…But He wanted to test you through what He has
given to you.4
Then He let you face defeat in order to test you.5
We have tested them in the same way as we
tested the dwellers of the garden.6
It is He who has created death and life to put you
to the test and see which of you is most virtuous in
your deeds.7
When his Lord tested Abraham's faith, (by His
words)…8
4
2
3
4
5
6
The Holy Quran, Sura of Al-Qalam (68) Verse (17)
7
The Holy Quran, Sura of Al-Mulk (67) Verse (2)
8
Had God wanted, He could have granted them
(unbelievers) victory, but He wants to test you
through each other.1
All the Quranic texts in which the word ‘balwa’ is
mentioned are dealing with the subject of God’s test
and examination. Yet, they are numerous in the
Quran.
All these texts prove the test and examination.
As a matter of fact, God the Majestic has not
created the people out of play, has not neglected
them, and has not shown His wisdom out of vanity.
He asserts this fact in His saying:
Did you think that We had created you for a
playful purpose?2
One may ask: “Did God have no knowledge of the
servants’ deeds before He had tested them?”
We answer that God has already known completely
what the servants will do before they did anything.
This is proved by His saying:
If they were to return to (the worldly life), they
would again commit what they had been warned
against, for they are liars.3
God has tested them only for showing them His
justice and for providing the argument against them
before He punishes them. The meaning of this notion
is proved in God’s sayings:
1
The Holy Quran, Sura of Al-Qital (or Mohammed) (47)
Verse (4)
2
The Holy Quran, Sura of Al-Mu’minoun (23) Verse (115)
3
Had We destroyed them with a torment before
the coming of Muhammad they would have said,
‘Lord, would that you had sent us a messengers.’1
We have never punished anyone without sending
them Our messenger first.2
The Messengers were sent to give people the glad
news (of God's mercy) and warn them (of His
punishment).3
On that account, God tests the servants by the
ability that He grants to them. This is the opinion of
intermediacy, which is a position between fatalism
and ultimate indeterminism. This opinion is also
testified by the Holy Quran and the reported sayings
of the Imams of the Prophet’s progeny (peace be upon
them).
One may cite the following question:
“What do you say about the exegesis of God’s
saying: ‘God guides or causes to go astray
whomever He wants,’4 and the like Verses?
To answer this question, we cite that the previous
Quranic text and its like have one of two meanings:
First, the Verses are notifications of God’s absolute
ability. This means that God is able to guide to the
right or cause to go astray whomever He wants.
However, if God subjects people –out of His absolute
ability- to believe or disbelieve in Him, then they
1
2
3
4
should not deserve the reward or the punishment. We
have already referred to this meaning in details.
Second, God’s guidance stands for His introduction
of the right path.
This meaning is clear in God’s saying:
We sent (introduced) guidance to the people of
Thamud but they preferred blindness to guidance
so a humiliating blast of torment struck them for
their evil deeds.1
If God forced them to accept the right way, they
would not have gone astray. Besides, not every
allegorical text can be taken as evidence against the
decisive texts. God orders us to follow the decisive
Quranic texts only. He says:
It is God who has revealed the Book to you in
which some verses are decisive statements (which
accept no interpretation) and these are the
fundamental ideas of the Book, while other verses
are allegorical (may have several possibilities).
Those whose hearts are perverse, follow the
allegorical statements in pursuit of their own
mischievous goals by interpreting them in a way
that will suit their own purpose. No one knows its
true interpretations except God and those who have
a firm grounding in knowledge. They say, "We
believe in it. All its verses are from our Lord." No
one can grasp this fact except the people of
reason.2
Give the glad news to those of Our servants who
listen to the words (of the Quran) and only follow
1
2
the best ones. They are those whom God has
guided. They are the people of understanding1
‘The best words’ in the previous Verse stands for
the most decisive and the clearest.
God lead you and us to say and do what He likes
and accepts, and save you and us against the acts of
disobedience to Him out of His grace and favor.
All praise is due to God as fit as He deserves.
The blessings of God be upon Mohammed and his
immaculate family.
Allah be sufficient for us. He is surely the best
guardian.
1
The Holy Quran, Sura of Az-Zumar (39) Verse (17-8)
Imam Al-Hadi’s Answers to Yahya
bin Aktham’s Questions
Musa bin Mohammed bin Ali Ar-Reza

related:
I met Yahya bin Aktham in a public meeting
and he asked me a number of questions.
I then came to my brother Ali bin
Mohammed (peace be upon him) who
addressed to me several admonitions that
made me accede to the obedience to him.
Afterwards, I said to him, “God make me
your sacrifice. Son of Aktham asked me
various questions and sought their
answers.” The Imam (peace be upon him)
laughed and asked whether I could answer
him or not. “No,” answered I, “I could not
answer them.” “What were they?” asked the
Imam (peace be upon him). I answered, “He
asked the following questions:
Regarding God’s saying: “The one who had
knowledge from the Book said, ‘I can bring it
to you before you even blink your eye,”1 was
Solomon the prophet in need of the
knowledge of his successor Aassif?
1
Regarding God’s saying: “He raised his
parents on the throne and they prostrated
themselves before him (Joseph),”1 did Jacob
and his sons who were all prophets prostrate
themselves for Joseph?
Regarding God’s saying: “If you have any
doubt about what We have revealed to you
(about the Day of Judgment and other
matters of belief), ask those who read the
Book that was revealed (to the Prophets
who lived) before you,”2 who is the
addressee in this Verse? If it was the Prophet
(peace be upon him and his family), he then
doubted the Book. If it was not him, to whom
was the Book revealed then?
Regarding God’s saying: “If all the trees in
the earth were pens and the ocean, with
seven more oceans, were ink still these
could not suffice to record all the Words of
God. God is Majestic and All-wise,”3 what
and where are these oceans?
Regarding God’s saying: “All that the souls
may desire and that may delight their eyes
will be available therein (in Paradise),”4
1
2
3
4
Adam’s soul desired for eating from that
wheat, why was he then punished for so?
Regarding God’s saying: “He grants… pairs
of offspring to whomever He wants,”1 how
should God marry two of the same sex while
He punished some people because they
committed homosexuality?2
Regarding God’s saying: “Let two just
people witness the divorce,”3 how is the
testimony of a single woman admissible,
while it is inadmissible in other situations?
Ali (peace be upon him) said that the way
of distinguishing the sex of the
hermaphrodite –for defining their shares of
inheritance- is to test their way of urination.
Who should look at them while they urinate?
If it is proved that the hermaphrodite was
female, how is it then allowable for strange
men to look at her organ of urination? If it
was a male, how is it then allowable for
1
2
To understand that question, we should translate the
holy Verse as same as the asker understood. To explain
so, we should cite the following:
The Arabic verb ‘yuzawwij’ stands for two meanings. It
may mean ‘to give in marriage’ or ‘to grant a pair of
something’. Consequently, the asker opted for the first
meaning while the second is the very one intended in
the Verse.
3
women to look at his organ of urination? In
addition, the self-testimony is inadmissible?
A man was in his way when he noticed that
a herdsman was copulating with one of the
sheep. As soon as the herdsman knew that
the man was watching him, he pushed that
sheep among the herd and it was not
distinguished. What is the legal way of
slaughtering that sheep? Is it halal or haram
to have from its meat?
It is familiar that the qira’a in the night
prayers –Maghrib and Esha’ Prayers- can be
only recited loudly. It is also known that the
Fajr Prayer is one of the day prayers. Why is
it then obligatory to raise the voice when
reciting the qira’a of the Fajr Prayer?
About Ibn Jurmouz,1 Ali (peace be upon
him) said: “The killer of the son of Safiyya2
will be in Hell.” Why did Ali (peace be upon
him) not kill Ibn Jurmouz while he was the
imam?3
In the battle of Siffin, Ali ordered his army
to kill all the attackers, the absconders, and
1
Ibn Jurmouz is the killer of Az-Zubair bin Al-Awwam.
2
Safiyya is the paternal aunt of the Prophet (peace be
upon him and his household) and the mother of Az-
Zubair bin Al-Awwam.
3
The imam is the only one who enjoys the right of killing
the killers as retaliation.
the wounded, while in the battle of Al-
Jamal4, he did not permit any soldier to kill
an absconder or a wounded. Moreover, he
declared that everybody who would keep
himself indoors or disarm himself would be
safe. If this ruling had been true, the other
should have been wrong.
Should those who confess of committing
sodomy encounter the doctrinal provision, or
should they be acquitted?”
After he had listened to the questions
thoroughly, Imam Al-Hadi (peace be upon
him) ordered me to write down the answers
-in a form of a message to Yahya bin
Aktham; the asker-.
In the Name of Allah the Beneficent the
Merciful
God guide you to the right.
I have received your questions through which you
want to test us out of your obstinacy so that you may
find a gap for which you may criticize us.
God reward you according to your intention.
We, hereby, explain your questions. Lend your ears,
open your mind, and engage your heart for receiving
4
The battle of Jamal and the battle of Siffin were the two
wars in which Imam Ali (peace be upon him) overcame
his enemies. They occurred during his caliphate. For
more information, see the historical books regarding that
period.
our answers. You have been subjected to the
argument. Peace be upon you.
Regarding your question about God’s saying: “The
one who had knowledge from the Book said, ‘I can
bring it to you before you even blink your eye,” that
one was Aassif bin Burkhiya.1 Solomon the prophet
(peace be upon him) was not in need of the knowledge
of Aassif, but he wanted to introduce him as his
successor before his nation that included people and
jinn. The knowledge of Aassif was only a part of
Solomon’s knowledge that he delivered to his
successor according to God’s instructions so that the
nation would not conflict on the question of the
prophet’s succession. During the lifetime of David the
prophet (peace be upon him), God instructed
Solomon to solve a problem so that people would
recognize his prophesy and leadership after his father
–David the prophet (peace be upon him)- and they
would be subjected by that argument.
Regarding the prostration of Jacob (peace be upon
him) and his sons, it was out of their obedience to
God and affection of Joseph (peace be upon him). It
was similar to the angel’s prostration before Adam
(peace be upon him). That prostration was not
intended to Adam personally. It was a sign of their
obedience to God and love to Adam (peace be upon
him). Thus, Jacob the prophet and his sons including
Joseph prostrated themselves as a sign of showing
gratitude to God for their reunion. At that very time,
Joseph the prophet (peace be upon him) shows
thankfulness to God by saying (as the Quran relates):
1
This is the Arabic pronunciation of the name of
Solomon’s successor.
My Lord, You have given me the kingdom and
taught me the meaning of dreams. You are the
Creator of the heavens and the earth. You are my
Guardian in this world and in the life to come. Make
me die as one who has submitted to the Will of God
and unite me with the righteous ones.1
Regarding your question about God’s saying: “If you
have any doubt about what We have revealed to you
(about the Day of Judgment and other matters of
belief), ask those who read the Book that was revealed
(to the Prophets who lived) before you,” the addressee
in this Verse was the Prophet (peace be upon him and
his family). He, however, had no doubt about what
was revealed to him, but the ignorant ones used to
wonder why God had not appointed one of His angels
as the apostle, since there was no difference between
the current apostle and them, for both were having
food and drink and walking in marts. Consequently,
God revealed to His apostle to, “ask those who read
the Book that was revealed (to the Prophets who lived)
before” him, in the attendance of those ignorant ones,
whether God had appointed as apostles other than
ordinary people who were having food and walking in
marts or not. The Prophet (peace be upon him and
his family) had no doubt due to which God said: “If
you have any doubt.” The doubt was mentioned out of
God’s fairness. –Because the others had doubt about
it, God added His Prophet, who had no doubt at all,
with them so that they would feel equality. God says:
If anyone disputes (your prophesy) after
knowledge has come to you, say, "Let each of us
bring our children, women, and ourselves to one
1
place and pray to God to condemn the liars among
us,"2
In this holy saying, God did not accuse them of
being the lying party, yet they were actually the lying
party, because they would have rejected that
assembly of condemning the liars if they had been
accused of being the liars. God has already known
that the Prophet would convey the messages perfectly
and that he would not be a liar. In the same way, God
has known that the Prophet (peace be upon him and
his family) had no doubt about what was revealed to
him, but He only wanted to compare him to the
others out of His ultimate fairness.
Regarding your question about God’s saying: “If all
the trees in the earth were pens and the ocean, with
seven more oceans, were ink still these could not
suffice to record all the Words of God. God is Majestic
and All-wise,” it is quite true that the words of God
will not come to an end even if they are recorded with
pens that are made of all the trees on this earth and
ink that is extracted from all the oceans on this
earth. These oceans are Spring of Sulfur, Spring of
Nemr, Spring of Barahut, Spring of Tabariya, Spring
of -hot water of- Sabthan, Spring of –hot water of-
Africa (named Lasnan), and Spring of Bahroun. We
are the endless words of God and our merits are
innumerable.
All what a soul desires and may delight the eye,
including food, drinks, and means of amusement, are
found in Paradise. All these were permitted for Adam
(peace be upon him) to have except a certain tree
against which God warned Adam and his wife. That
was the tree of envy. God instructed them not to envy
2
those whom He preferred to other creatures. Adam,
however, forgot this instruction when he envied
(others). God did not find him a good self-
determining.
In His saying: “He grants… pairs of offspring to
whomever He wants,” God means that He may gift
with boys and girls together. Every pair is called,
‘zawj’. God the Majestic is too elevated to refer to that
which you intend for the purpose of gaining a
permission to commit it. “For those who do so have
committed a sin and on the Day of Judgment their
torment will be double. They will suffer forever in
disgrace,”1 unless they repent to God.
The one woman whose testimony is sufficiently
acceptable is the midwife provided that her testimony
is sound. In case her testimony is dissatisfied, there
should be two women who supplant a single man
necessarily. Because a man cannot supplant two
women in testimony, it is admissible for one woman
to testify if she swears.
Regarding your question about the problem of
distinguishing the sex of the hermaphrodite, Imam
Ali (peace be upon him) has already solved this
problem when he instructed: “Expert people should
stand beyond the hermaphrodite with a mirror in the
hand of each. They should look in the mirrors at the
ghost of the hermaphrodite to distinguish the sex.”
Regarding the herdsman who copulates with one of
the sheep, he should slaughter and burn that sheep
if he recognizes it. If not, he should divide the herd
into two parts and cast lots. He then should divide
the losing part into two halves and cast lots. He
1
The Holy Quran, Sura of Al-Furqan (25) Verse (68)
should keep on doing so until two sheep remain. Lots
should be cast with these two sheep so that one of
them will be slaughtered and burnt. Thus, the other
sheep will be saved.
The qira’a of the Fajr Prayer should be recited
loudly because the Prophet (peace be upon him and
his family) used to offer that prayer before daybreak.
It therefore should be reckoned with the night
prayers.
Regarding Imam Ali’s saying: “The killer of the son
of Safiyya will be in Hell,” he (peace be upon him)
copied it from the Prophet (peace be upon him and
his family). Ibn Jurmouz1 was one of the Kharijites
who mutinied against Imam Ali (peace be upon him)
and were killed in the battle of An-Nahrawan;
therefore, Amirul Muminin did not kill him in Basra
(after he had killed Az-Zubair).
Regarding your wonderment that Imam Ali (peace
be upon him), in the battle of Siffin, ordered his army
to kill all the attackers, the absconders, and the
wounded, while in the battle of Al-Jamal, he did not
permit any soldier to kill an absconder or a wounded
and declared that everybody who would keep himself
indoors or disarm himself would be safe, I answer
you that the commandment of the adversary army in
1
After he had killed Az-Zubair bin Al-Awwam, Ibn
Jurmouz brought his word before Imam Ali (peace be
upon him) and asked for a prize. Imam Ali said: “Your
prize is Hell.” Amirul Muminin then looked deeply at the
sword of Az-Zubair (his cousin) and said: “Very
frequently, this sword removed distress and care from
the face of the Messenger of God (peace be upon him
and his household), but the most important thing is the
end result.”
the battle of Al-Jamal was killed and they remained
without a commander. Therefore, they returned home
without having the intention to fight, oppose, or
breach their allegiance to the leadership of Imam Ali
(peace be upon him). They were pleased when they
were left alone. The ruling, in such cases, is to stop
fighting them and to abstain from injuring them as
long as they did not seek for help against the other
party. The adversary army in the battle of Siffin were
referring to a prepared group and a leader who was
equipping them with weapons—armors, spears, and
swords. He was paying them seductive salaries,
planning for them, visiting the ill, healing the broken,
medicating the wounded, preparing a riding animal
for the walkers, providing the naked with clothes, and
encouraging them to return to the battlefield when
they were defeated. For that reason, Imam Ali (peace
be upon him) did not treat those individuals as same
as the soldiers who were in the battle of Al-Jamal and
did not apply the rulings of fighting the monotheists
to them. The Imam explained these rulings for them
and they had the freedom to reject or repent to the
right. The ruling of the rejecters was to fight them
with the sword (weapons).
Regarding your question about the individual who
confesses committing sodomy, I answer that the
representative of God may apply the punishment of
God on that individual or acquit him because God
acquits. This is clear in God’s saying:
This is Our gift to you so give them away free or
keep them as you like.1
You should know that the previous explanations
were the answers of all of your questions.
1
Short Maxims of Imam Al-Hadi
1. Imam Al-Hadi (peace be upon him) said to

one of his adherents:
In a friendly manner, blame (somebody) and say to
him: When God intends goodness for somebody,
He makes him accept the blame of the friends.
2. Al-Mutawakkil (the Abbasid caliph) vowed
he would give much money as alms if he
would recover his health. When he was
healthy, he wanted to fulfill his vow;
therefore, he asked the scholars how
much he should give as alms so as to be
regarded as much money. The scholars
provided variant opinions all of which
were not accurate. The caliph then
submitted the question before Imam Al-
Hadi Abul-Hasan (peace be upon him),
who answered:
You should give eighty dirhams as alms.
When he was asked about this definition,
the Imam (peace be upon him) answered:
God says to His Apostle (peace be upon him and

his family):
God has helped you on many occasions.1
As we counted these many occasions, they were
eighty. However, God regarded them as many.
1
Al-Mutawakkil was pleased by this
explanation and gave eighty dirhams as
alms.
3. Imam Al-Hadi (peace be upon him) said:
There are definite places in which God likes the
servants to supplicate to Him. One of these places
is the tomb of Al-Hussein; master of the martyrs
(peace be upon him).
Others will fear him who fears God. He who obeys
God will be obeyed. He who obeys God will not
care for the dissatisfaction of the creatures. He
who enrages the Creator should be sure of
encountering the dissatisfaction of the creatures.
No one can describe God with attributes other
than these with which He describes Himself. How
can anyone describe Him when senses are too
short to perceive Him, illusions are too short to
comprehend Him, ideas are too short to mark
Him, and sights are too short to appreciate Him?
He is remote in His nearness and near in His
remoteness. He created the how without being
asked ‘How?’ and founded the where without being
asked ‘Where?’ He is out of how and where. He is
the One and Only. Exalted be His Majesty and
sacred be His Names.
6. Al-Hasan bin Mas’ud related: One day,
one of my fingers was hurt, a rider hit me
in the shoulder, and a crowd of people
caused my clothes to be torn. In this
manner, I visited Abul-Hasan Ali bin
Mohammed (peace be upon him) and
said: “God protect me against the evil of
such an ill-omened day.” Imam Al-Hadi
worded:
O Hasan, do you accuse the guiltless of your guilt
while you are frequently visiting us?
I then regained my intellect and noticed
my flaw; therefore, I said, “O Master, I
seek God’s forgiveness.” The Imam
O Hasan, what was the fault with days that you
regard as evil portent while the fact is that you are
punished for your own deeds during them?
I said, “O Son of God’s Messenger, I seek
God’s forgiveness and declare my
repentance against so.” The Imam (peace
be upon him) then added:
To dispraise days and regard them as evil portent
is useless for you. God, however, will punish you
for dispraising the days for matters that are out of
their control. O Hasan, do you not know that the
only rewarder and punisher for the deeds, sooner
or later, is God?
“I know, master,” I said. He (peace be
upon him) then added:
Do not repeat it again and do not say that days
have any effect in the affairs of God.
“I will, master,” I said.
He who feels secure from God’s unexpected
retribution and painful penalty will feel arrogant
until God’s act and inevitable decree (death) will
befall him. He whomever receives evidence from
his Lord will belittle the worldly misfortunes even
if he is cut into pieces.
8. Dawud As-Sarmi related: My master Imam
Al-Hadi (peace be upon him) ordered me
to do many actions then he tested
whether I had retained them all. When he
noticed that I could not maintain them all,
he took a pen and wrote down: “In the
Name of Allah the Beneficent the Merciful.
I will remember it, inshallah. All the
matters are in God’s hand.” I smiled and
the Imam (peace be upon him) asked me
about the reason. I said, “God make me
your sacrifice, this record reminds me of
the report that one of our acquaintances
related to me on the authority of your
grandfather Imam Ar-Reza (peace be upon
him). He said that whenever the Imam
(peace be upon him) ordered of a matter,
he used to write down: “In the Name of
Allah the Beneficent the Merciful. I will
remember it, inshallah.” The Imam (peace
be upon him) said:
O Dawud, I am honest if I tell you that the
neglector of the basmala is as same as the
neglector of the (obligatory) prayers.
9. One day, Imam Al-Hadi (peace be upon
him) said:
Overeating of melon causes leprosy.
Some said, “The believers who are forty
year old are saved from insanity, leprosy,
and mycobacterium. Are they not?” The
This is true, but the believers who violate the
orders of the Lord are not saved against the
punishment of violation.
10.Imam Al-Hadi (peace be upon him) said:
The thankful of a grace should be happy for
thankfulness more than it is for the grace.
God has made this world for testing while He has
made the life to come for receiving the result. He
has also made the misfortunes of this world the
the cause of gaining the rewards of the life to come
and made the rewards of the life to come the
compensation for the misfortunes of this world.
The clement oppressor is about to be acquitted for
his clemency, while the foolish rightful one is
about to extinguish the illumination of his right
with the blows of his foolishness.
You should present thorough obedience to those
who present for you their thorough love and
advice.
Do not feel secure from those who disgraced their
personalities.
This world is like a market in which some profited
and others lost.
NARRATIONS
OF IMAM AL-
ASKARI
The following maxims are related to Imam
Abu Mohammed Al-Hasan bin Ali Al-Askari
(peace be upon him) the pure the guide.
Imam Al-Askari’s Message to Is’haq

bin Ismaeel An-Nisapuri
God cover you and us with His shelter and take

care of all of your affairs through His power. I have
understood your message –God compassionate you-.
Thanks to God, we –the Prophet’s family- sympathize
our disciples and feel delight when God’s beneficence
and favors are given to them incessantly. We also
count every favor that God, the Blessed the Exalted,
bestows upon them. God confer upon you, Is’haq,
and your examples, whom God has compassionated
and led to the right, with His grace. God make His
favor perfect for you by taking you to Paradise.
‘Alhamdu Lillah –All praise be to God-’ is the perfect
thanks for any favor, apart from its greatness or
magnitude. I praise God too much to be compared to
any wording of praise all over times, for His
conferment of graces upon you as He has
compassionated you, saved you from destruction,
and eased your course to pass the obstacle. By God,
it was such an insurmountable obstacle. Its matter
was too intense; its course was too difficult; its trial
was too hard; it was mentioned in the ancient books.
In the time of the late Imam (peace be upon him) and
in my days, you have had some affairs due to which I
dispraised your opinions for you have been practicing
unsuccessfully.
You should know so fully, Is’haq, that he whoever
quits this world with blindness will be also blind in
the world to come and in terrible error. O Is’haq, it is
not the sights that are affected with blindness; in
fact, it is the hearts that are in the chests. This is
proved in God’s conveying the saying of the wrong
ones in His Book of wisdom:
He will say, "My Lord, why have you brought me
back to life blind; before I could see?" The Lord will
say, "This is true. But just as you forgot Our (claim)
that had come to you, so, too, are you forgotten on
this day.1
Which claim is more magnificent than the Lord’s
argument against His creatures, the Lord’s
representative on His lands, and the Lord’s witness
on His servants after the consecution of forefathers;
the prophets and forefathers; the successors of the
prophets? Peace and God’s mercy and blessings be
upon them all. Where are you taken away? Where are
1
The Holy Quran, Sura of Taha (20) Verses (124-5)
you directing aimlessly like animals? Are you
rejecting the right and believing in the wrong? How
are you denying the grace of God? Do not be like
those who believe in only a part of the Book and
disbelieve in the other. He whichever of you or others
does so will gain nothing more than debasement in
this worldly life and a long-termed agony in the
permanent life to come. That is surely the greatest
debasement.
God, the Benefactor the Merciful, imposed upon
you these duties not out of His need for your
performances of these duties. He imposed them out of
His mercy for the purpose of making a distinction
between the bad and the good, testing what you bear
in your breasts, and examining what you have in
your hearts so that you will compete with each other
to attain His mercy and have different places in His
Paradise. He, therefore, imposed upon you to perform
the hajj and umrah, offer prayers, defray the zakat,
fast, and embrace the Wilaya. He has also assigned
for you an entrance to the doors of the obligatory
duties and a key to His course. Without Mohammed
(peace be upon him and his family) and the
successors among his sons, you would have been
confused, like animals, and you would have been
unable to know any of the religious ordinances. How
can a city be entered without its door? After He had
done you the greatest favor of assigning (definite)
leaders after your Prophet, God said in His Book:
On this day I have perfected your religion,
completed My favors to you, and have chosen Islam
as your religion.1
1
God has also made incumbent upon you to fulfill
some rights for your leaders so that your wives,
property, food, and drinks will be lawful for you. God
says:
(Muhammad), say, "I do not ask you for any
payment for my preaching to you except (your) love
of (my near) relatives."1
You should know that whoever behaves miserly
does so against his own soul only. God is Self-
sufficient and you are poor. There is no god but Allah.
The speech with you about what is yours and what is
against you has been very long.
You would not see my handwriting and would not
hear a single letter from me after the departure of the
past Imam (peace be upon him) except for that God
liked to perfect His favors for you. Meanwhile, you are
plunging in negligence of that to which you will
inevitably return and I have assigned Ibrahim bin
Abda as my representative and you have received my
message that was conveyed by Mohammed bin Musa
An-Nisapuri. Help is sought from God only in every
condition.
Beware of falling short of the duties of God lest, you
will be with the losing ones. Woe and away with them
who disregard the acts of obedience to God and
rejected the admonitions of God’s disciples. God has
ordered you to obey Him, His Apostle, and the men of
authority (namely the Imams, peace be upon them).
God compassionate (you for) your weakness and
negligence and help you tolerate your duties. Man is
too deceived about his All-Generous Lord. Had the
solid rocks understood a part of that which is
1
mentioned in the (Holy) Book, they should have
certainly been humbled and rent asunder for anxiety,
fear, and return to the obedience to God. Do whatever
you like, for surely “God and His Messenger will soon
make your deeds public, then you will return to Him
who has absolute knowledge of the unseen and the
seen and He will inform you of what you have
done.”1
Peace be upon Mohammed and his family entirely.
1
Short Maxims of Imam Al-Askari
1. Imam Al-Askari (peace be upon him) said:
Do not dispute (with others) lest you will lose

splendor and do not joke (with everyone) lest you
will be disrespected.
As for those who accept to sit in a place other than

the first row of a session, God and His angels will
bless them until they leave that session.
3. Imam Al-Askari (peace be upon him)
answer the man who asked him a miracle
or a proof of Imamate:
The punishment will be doubled for those who
refuted the miracle or proof of Imamate after it
had been presented to them according to their
demand. He who shows patience will be supplied
with the support of God. People are accustomed to
publicize false missives that they themselves
forge.1 We supplicate to God for guiding us (to the
right). Matters are either submission or
1
In this statement, Imam Al-Hasan Al-Askari (peace be
upon him) may refer to God’s saying (in the Holy
Quran,Sura of Al-Muddetthir –74- Verse –52-): “Is it that
everyone of them wants to receive a heavenly book
addressed to him personally?” Hence, the Imam may
want to say that people are naturally disposed for the
wish to receive a heavenly book for God addressed to
them personally.
destruction. The end results of everything belong
to God.
4. Imam Al-Askari (peace be upon him)
answered the man who reported to him
the disagreement of Shias:
God has addressed to the intelligent exclusively.
People are of different classes: some are the
discerning on a way of salvation; they are holding
fast to the right and clinging to the branch of the
origin; they are neither doubtful not suspicious;
they do not consider a shelter other than me.
Some are those who have not received the right
from its very people; they are like those who
embarked on a ship; they ripple when the sea is
wavy and calm down when the sea is calm. Some
are those are dominated by the Shaitan; their one
and only job is to refute the people of the right and
substitute the wrong for the right out of envy.
Hence, leave those who went astray to the right
and left. When a shepherd wants to gather the
hoard, he will not need to exert efforts for so.
Beware of divulging our secrets and seeking
power, for these two things drive into perdition.
Within the unforgivable sins are the sins whose

committers wish if they would not commit
anything else.
Imam Al-Askari (peace be upon him) then
said:
Polytheism of people is more hidden that the
creeping of ants of a black piece of cloth in a
gloomy night.
‘Bismillarrahmanirrahim –in the Name of Allah the

Beneficent the Merciful-’ is as near to the Great
Name (of God) as the iris to the white of the eye.
7. In the time of Imam Al-Hasan Al-Askari
(peace be upon him), some of the Shias
disagreed about his Imamate; therefore,
the following message was publicized
carrying his signature:
No one of my fathers suffered the (affliction of the)
disagreement of such a group like I did. If this
matter of Imamate that you have believed in and
embraced is temporary, then I doubt it. If it is as
permanent as the affairs of God, then what is the
meaning of this doubt?
The mutual love of the pious is a reward for them.

The love of the sinful to the pious is a virtue for
the pious. The hate of the sinful to the pious is an
advantage for the pious. The hate of the pious to
the sinful is debasement for the sinful.
To greet everyone you pass by and to sit in a place

other than the first class of a session are signs of
modesty.
10.Imam Al-Askari (peace be upon him) said:
Reasonless laughter is a sign of ignorance.

Within the misfortunes that deal a death blow is

the neighbor who overshadows any good feature
that he notices and propagandizes any defect that
he notices.
12.Imam Al-Askari (peace be upon him) said
to his adherents (Shias):
I command you to fear God, show piety to your
religion, work hard for God’s sake, tell truths only,
return the deposits to their owners whether the
are pious or sinful, prostrate yourselves before
God for a long time, and treat your neighbors
courteously. These are the matters that
Mohammed (peace be upon him and his family)
brought. Offer prayers in the middle of your folks,
attend their funeral ceremonies, visit their ill ones,
and fulfill their rights. I am pleased if people point
to you and say ‘this is Shiite’, when you behave
piously, tell truths only, return the deposits to
their owners, and conduct courteously with
people. Fear God, be good (examples) and do not
be evil. Attract people’s fondness of us and save us
from every awful character, for we are surely the
people of every good thing that is said about us,
but we are definitely not the owners of any evil
thing that is imputed to us. We enjoy a
(distinctive) right in the Book of God, a relation (of
kinship) to the Messenger of God, and a
purification whose source is God. Only can the
liars claim of enjoying our distinctive features.
Refer to God very much, refer to death, recite the
Quran, and bless the Prophet (peace be upon him
and his family). A single blessing of the Prophet is
ten advantages. Retain the matter of which I have
commanded you. God keep you under His
supervision. Peace be upon you.
Very much offering of prayers and fasting is not

the worship; the very worship is the very much
pondering over the affairs of God.
The worst servant –of God- are those who are two-
faced and two-tongued; they praise their present
friends and backbite the absent; they envy them
for obtaining graces and disappoint them when
they suffer a misfortune.
Anger is the key to every evil.

16.In 260 A.H.1, Imam Al-Askari (peace be
upon him) said to his adherents:
We have previously ordered you to put the rings in
your right hands when we were among you. Now,
because you will no longer meet us (normally), we
order you to put your rings in your left hands until
God make your, as well as our, Question
prevalent. This is surely the best proof through
which you can prove your being loyal to our
1
On this year, Imam Al-Hasan Al-Askari (peace be upon
him) departed life and the ghayba (the stage of
invisibility) of Imam Al-Mahdi (peace be upon him)
began. In other words, it was the last year of present
Imamate.
leadership; i.e. the leadership of the Prophet’s
family.
All the attendants took their rings out of
their right hands to put them in the left.
ordered:
Convey this commandment to all of our adherents
(Shias).
The least comfortable of people is the spiteful.

The most pious of people is he who stops at

suspicious matters. The best worshipper is he who
performs the obligatory religious affairs duly. The
most abstinent of people is he who abandons the
unlawful. The most hardworking of people is he
who deserts sins.
You are plunging into decreased deadlines and

limited days. He who sows good will harvest
delight and he who sows evil will harvest regret.
Each cultivator will gain only what he has
cultivates. The slow will not gain but his own
share. The acquisitive will not catch that which is
not his. The source of every advantage is God, and
the actual protector from every evil is God, too.
The faithful believer is a blessing for the believers
and a claim against he disbelievers.
The heart of the foolish is in his mouth and the

mouth of the wise is in his heart.
The guaranteed sustenance should not engage you

from the ordained deed.
The excessiveness of the (ritual) ablution is as

same as defect.
The powerful will be definitely humiliated if he

ignores the right and the humble will be definitely
valued if he takes in it.
Fatigue is the friend of the ignorant.

Nothing is above two characters: believing in God

and benefiting the friends.
The babies who dare their fathers will surely treat
them impiously when they attain maturity.
To show happiness before the grieved is not a sign

of good mannerism.
Everything that you dislike your life if you lose it is

surely preferred to your life, and everything that
you desire for death if it befalls you is surely eviler
than death.
To educate an ignorant and to prevent a habit are

two impossible actions.
Modesty is an unenviable favor.

Do not bestow upon anyone with matters that are

difficult for him.
Those who advice their friend secretly are

respecting them, and those who advice them
openly are humiliating them.
God’s favors encompass every misfortune.
It is so ugly for a believer to follow a passion that

causes him humiliation.
This has been the end of the reports of the
and the immaculate Imams (peace be upon
them) regarding the characters to which we
have referred and the traditions that we
have specified as stipulations.
We have not referred to anything of the
communications of Imam Al-Mahdi (peace
be upon him) the current Claim (of God)
although they are uninterruptedly retained
by the prescient Shias, because we have not
received communications that fit the theme
of our book. Anyhow, our belief in Imam Al-
Mahdi (peace be upon him) is as same as
our beliefs in his forefathers; the orthodox
Imams (peace be upon them). Having
finished referring to the maxims of the
Prophet and the Imams (peace be upon
them), I, hereby, refer to some maxims that
are similar and related to the topics of the
previous so that the advantage will be more
common and the admonitions will be
extended. Allah is the endower of success.
He is All-sufficient as our Guardian.
GOD’S
CONFIDENTIAL
TALK TO
MOSES
The following are God’s confidential talks
to Moses the prophet (peace be upon him)
son of Imran.
1. O Moses, do not have a long expectation in this
world lest your heart will be hard. The
hardhearted are faraway from me. Deaden your
heart with fear (of God). Your dress should be
worn-out but your heart should be fresh. You
should be unknown by the people of this earth but
well-known for the inhabitants of the heavens. Cry
to me, for the plenty of your sins, like the cry of
the runaway from his enemy. Seek My help to do
so, for I am surely the best One Whose help is
sought.
2. O Moses, I am above the servants and they are
below Me. Everyone is submissive to Me. Make
yourself the supervisor on yourself. Do not depend
upon even your sons in the affairs of your religion
except that your son, like you, love the virtuous
ones.
3. O Moses, be clean, wash yourself, and come near
to My virtuous servants.
4. O Moses, be their imam in their prayers and their
judge in their quarrels and maintain fair judgment
among them according to that which I have
revealed to you. I have certainly revealed a clear-
cut judge, a luminous proof, and an illumination
that explains the manners of the past ones and
foretells of what will happen to the next
generations.
5. O Moses, I command you, the commandment of
the merciful humanistic one, with reference to the
son of the virgin; Jesus son of Mary, the rider of
the she-ass and the owner of the burnoose, the oil,
the olive, and the mihrab. After him will come the
rider of the red camel, the infallible, the pure, and
the purified. In your Book, he is mentioned as the
faithful reining over the (Heavenly) Books. He is
genuflecting, prostrating, desiring for God, and
fearful (of God). His acquaintances are the poor
ones and his supporters are other peoples. In his
time, there will be hardship, quakes, and
massacre. His name is Ahmed and Mohammed Al-
Amin (the honest). He is the descendant of the
past (prophets). He believes in all the Books and
attests to all of the apostles (of God). His nation
will be compassionated and blessed. They will
have certain hours in which they call for the
prayers. Believe in him, for he is your brother.
6. O Moses, he cannot read and write. He is true
servant and every place that he puts his hand on
is blessed. We will bless him. Thus has it been in
My (eternal) knowledge and thus have I created
him. I commence the Hour (of the Resurrection) to
come with him, and I terminate the keys of this
world with his nation. Give your orders to the
unjust Israelites not to hide his name and not to
disappoint him, for they shall do it. To love him for
My sake is an advantage. I am with him, with his
party, and he is with My party. My party will
always be the triumphant.
7. O Moses, you are My servant and I am your Lord.
Do not humiliate the modest poor ones and do not
envy the rich ones. Be earnest when you refer to
Me, and be hopeful when you recite My reference.
Let Me hear the delight of the Torah when you use
a tuneful submissive voice as you recite it. Be
tranquil when you refer to Me. Worship Me and do
not associate anyone (or anything) with Me. I am
certainly the Grand Master. I have created you
from an insignificant drop of fluid, from clay that I
extracted from a gametic humble land, and it
became human being. I am its Creator. Blessed be
My face and sacred be My made. There is nothing
like Me. I am the Everlasting the Eternal Who
never comes to an end.
8. O Moses, when you supplicate to Me, be fearful,
apprehensive, and anxious. When you supplicate
to me secretly, call on Me with a frightened heart
that is full of anxiety. Enliven the days of your age
with My Torah, convey My benevolent attributes to
the ignorant, remind them with My favors and
graces, and tell them not to go too far in their
current seduction, for My punishment is painful
and extremely severe.
9. O Moses, if your bond with Me is cut, you will not
have any bond tied to anyone else. Worship Me
and stand before Me like the humble servant.
Reproach yourself. It is worthy of reproach. Do not
show arrogance against the Israelites because of
(your having) My Book. These words are sufficient
admonisher that illuminates your heart. It is
furthermore the wording of the Lord of the worlds.
Blessed and Exalted be Him.
10.O Moses, whenever you call on Me, you will find
Me. I will forgive what you have done. The heavens
are praising me out of their fear, the angels are
fretful of fearing Me, the earth is praising Me out
of desire, and all the creatures are praising Me
submissively. Adhere to the prayer, for I have a
special consideration for it and It has a firm pledge
with Me. Add to it the zakat of the offer to Me. You
should defray it from your best property and food,
for I accept nothing but the best when it is
intended purely to Me. Insert with it the regard of
the relatives. I am the Beneficent the Merciful. I
created the relation of kinship from My mercy so
that the servants will compassionate each other
according to their relations of kinship. In the world
to come, it will have a ruling authority (as it will
intercede for those who have regarded it). I will
surely disregard him whoever disregards it and
regard him whoever regards it. Thus will I do to
him who neglects My commandments.
11.O Moses, respect the beggars by means of a gentle
rejection or a little donating. Those who come to
ask from you are neither human beings nor jinn.
They are the angels of the Beneficent whose
purpose is to examine what you are doing with
that on which I have made you custodian and
examine how you will console (others) by means of
that which I have given to you. Submit to me by
way of invocation and cry to Me by wailing during
reciting the (Torah) Book. You should understand
that My calling to you is as same as the call of the
master to his slave, so that you will attain the best
of positions. This is a part of My favor to you as
well as your past fathers.
12.O Moses, do not forget Me under any condition
and do not be happy for the abundance of your
property. To forget Me causes hardheartedness.
The abundance of property brings about the
plenty of sins. The earth is submissive, the
heavens are submissive, and the oceans are
submissive (to Me). He who disobeys Me will surely
be unhappy. I am the Beneficent the Merciful. I
am the Beneficent in all times. I convey hardship
after comfort and comfort after hardship. I bring
kings after kings consecutively. All this and My
kingdom is everlasting and never-ending. Nothing
in the earth or in the heavens can hide from me.
How can things hide from Me when I am their only
Originator? How do you not care totally for Me
when you will inevitably be returned to Me?
13.O Moses, make Me your refuge, deposit with Me
your treasure of good deeds, fear Me, and do not
fear anything else. To Me will be the fate.
14.O Moses, resume your repentance, delay your sin,
slow down while you are standing before Me in
prayers, and never hope for anyone other than Me.
Betake Me as the shelter against hardships and
the fortress against the challenging matters.
15.O Moses, compete with the people of goodness in
doing good, because goodness is good (like its
name). Leave evil to the seduced ones.
16.O Moses, make your tongue follow your heart1 and
you will be safe. Refer to me very much in days
and nights and you will be successful. Do not
pursue the wrongdoing lest you will regret. The Fir
(of Hell) is the location of wrongdoings.
17.O Moses, use nice wording with them who abstain
from committing sins. Sit with them at all times,
betake them as brothers in absence, and treat
them seriously so that they will treat you
seriously.
18.O Moses, the few that is intended purely for Me is
very much. The very much that is intended for
anyone (or anything) other than Me is few. The
best of your days should be the coming. Hence,
you should regard for the coming day and prepare
your answers, for you will surely be stopped for
interrogation. The long age in this (worldly) time is
certainly short and the short age is long, since
everything will come to an end. Act as if you can
see the reward of your actions so that this will fill
in you with desire for the life to come. The
remaining age in this world is as same as that
which passed away. Each doer should act
sagaciously and experimentally. O son of Imran,
think for yourself deeply so that you may win
tomorrow when you will be interrogated. Therein,
the wrongdoers will suffer defeat.
19.O Moses, satisfy yourself with the world and
desert it, for it is not yours and you are not its.
What is your concern with the abode of the unjust
ones? For the good-doers only, it is the best abode.
1
This means that you should think before you say
anything.
20.O Moses, this world and its people are seditious
matters for each other. Everybody sees what he is
in as excellent. As for the believers, they see the
world to come as excellent. They look at the world
as a source of misfortune. The bliss of the world to
come precluded them from enjoying the pleasures
of their lives. It caused them to stay up to the last
hours of night like the rider who longs for the
finish line. They keep on depression and spend
their nights with sadness. Blessed are those. What
great bliss they will see if only the screen is
removed for them!
21.O Moses, whenever you notice a rich man coming
forward, you should say that he is only a sin the
punishment of which is immediate. Whenever you
notice a poor man coming toward you, you should
say: Welcome to the slogan of the virtuous people.
Do not be arrogant and unjust and do not be the
friend of the unjust ones.
22.O Moses, an age the last of which is censured is
not (a proper) age, no matter how long it takes. It
is harmless for you to be saved from the
consequence of that which has not reached you.
23.O Moses, The (Divine) Book has declared your fate
clearly openly. How can eyes sleep after that? How
can any people enjoy their lives unless they are
negligent and pursuing their passions
consecutively? For a less matter, the truthful are
anxious.
24.O Moses, order My servants to supplicate to Me,
regardless of their conditions, after they believe in
Me. I am surely the most merciful among the
merciful ones. I answer the prayers of the
distressed ones, remove the hardship, change the
condition, bring about comfort, thank the few
(deed), reward abundantly, and enrich the poor. I
am the Everlasting, the All-mighty, and the All-
powerful. You should receive any wrongdoer who
seeks your refuge and comes under your shade
with: Welcome, you have resided in the widest
yard; the yard of the Lord of the worlds. In
addition, you should seek (My) forgiveness to
them. Behave as if you are one of them. Do not
puff up against them for the favors that I have
bestowed upon you. Tell them that they should
ask Me for My favor and mercy, for no one possess
them except Me. I am the Master of the great
favor, haven of the wrongdoers, sitter of the
distressed ones, and forgiver of the guilty.1 You are
occupying the place that I like; therefore,
supplicate to Me with a pure heart and honest
tongue. Be as exactly as I ordered you to be:
comply with My orders and do not be haughty
against My servants for that which you have not
originated for yourself. Seek nearness to Me, for I
am near to you. I have not ordained you to do
what is heavy for you; I only ask you to pray to me
so that I will answer you, to ask Me so that I will
give you, and to approach to Me through the
things that I have supplied you with their
interpretation and I am responsible for revealing
them perfectly.
1
In Rawdhatul kafi, this statement is recorded in the
following form:
Blessed be you, Moses, as long as you are the haven of
the wrongdoers, sitter of the distressed ones, seeker of
(My) forgiveness to the guilty… etc.
25.O Moses, look down to the ground, for it will soon
be your grave. Raise your sight toward the
heavens, for there is surely a great kingdom. Weep
for yourself as long as you are (living) in this
world. Beware of perdition and destructions. Do
not be deceived by the illusory pleasures of this
world. Do not accede to wrongness and do not be
unjust, for I am waylaying the unjust until I
retaliate for the oppressed ones.
26.O Moses, the single good deed is rewarded tenfold,
while perdition comes from the single bad deed.
Do not associate others with Me. It is illicit for you
to associate anything with me. Be as close as
possible then aim at the target. Supplicate to Me
like the supplication of the desirous for that which
is with Me and the regretful for what he had
committed. Blackness of night is erased by
daylight and, in the same manner, the good deeds
erase the evildoings. Gloomy of night covers up the
light of day and, in the same manner, the
evildoings blacken the good deeds.
GOD’S
CONFIDENTIAL
TALKS TO
JESUS
The following are God’s confidential talks
to Jesus the prophet son of Mary (peace be
upon them).
1. O Jesus, I am your Lord and the Lord of your
forefathers. My name is One, and I am the Unique
Who created everything individually. Everything is
My made and everything will be returned to Me.
2. O Jesus, you are the Christ according to My
order. You create (things) from mud out of My
permission and enliven the dead out of My words.
Desire for Me and fear Me. You will not find
anyone that protects you from Me except Me.
3. O Jesus, I offer to you the advice of the tender for
you out of mercy. It has become binding for Me to
care for you because you are seeking My
satisfaction. You are blessed as you are mature,
blessed when you were child, and blessed
wherever you are. I declare that you are My
servant and the son of My she-servant. Offer to
Me the nafilas. Trust in Me and I will protect you.
Do not follow anyone other than Me lest, I will
disappoint you.
4. O Jesus, be steadfast against misfortunes, satisfy
yourself with the act (of God), and do only what
pleases Me, for I am pleased when I am obeyed,
not disobeyed.
5. O Jesus, spend your times with mentioning Me
with words and situate the fondness of Me in your
heart.
6. O Jesus, be awake in hours of inadvertence and
provide for My sake the nice words of wisdom.
7. O Jesus, be desirous (for My rewards) and fearful
(of My punishment). Deaden your heart with fear
(of Me).
8. O Jesus, pass nights with hunting for My
satisfaction, and be thirsty in days for the sake of
the day on which you will be needy.
9. O Jesus, you will be interrogated. Compassionate
the weak as same as I compassionate you and do
not distress the orphans.
10. O Jesus, weep for yourself in seclusions, move
your feet to the places of offering prayers, and Let
Me hear the delight of your pronouncing My
Name, for I have done you good.
11. O Jesus, many were the nations that I destructed
for their committing the sins from which I have
protected you.
12. O Jesus, be kind to the weak, raise your shameful
sight to the heavens, for I am close to you. When
you want to refer to Me, you should do so
submissively with pure intention. If you do so, I
will respond to you.
13. O Jesus, do not be deceived by him who shows
mutiny to Me by committing acts of disobedience
(to Me). While he eats from My sustenance and he
serves someone other than Me. I answer him
when he prays to Me, but he returns to his
previous disobedience. Is he rebelling against Me?
Or is he challenging My wrath? I swear by My
Essence, I will take hold of him so intensely that
he will not find anything that protects him from
Me or accepts to shelter him. How will he escape?
Will he leave My earth or My heavens?
14. O Jesus, say to the unjust Israelites not to pray to
Me while they keep their ill-gotten property under
their laps and preserve the idols in their houses,
for I took a pledge on Myself that I will answer
him whoever prays to Me, but, for those ones, I
will substitute My cursing them until they depart
each other, for the answers of their prayers.
15. O Jesus, what is the pleasure of a transitory
passion and what is the delight of a temporal life?
16. O son of Mary, if you see what I have prepared for
my virtuous saints, your heart will melt and you
will give up your ghost out of your desire to have
it. No abode like the abode to come (namely
Paradise) where the good people are next to each
other and the intimate angels visit them
frequently. Furthermore, they will be secured
against the horrors of the Doomsday. The bliss of
the abode to come is unchangeable and
intransient from its owners.
17. O son of Mary, join those who work for gaining
the abode to come competitively, for it is surely
the wish of the wishful. It is, beyond limits,
handsome. You, son of Mary, will be highly
delighted if you work for it –Paradise- pursuing
your fathers Adam and Abraham in gardens and
bliss where you will not desire for any change or
substitute. Thus is My rewarding the God-fearing
ones.
18. O Jesus, run toward Me with those who are
fleeing from the blazing fire (of Hell). It contains
manacles and fetters. No rest comes in there and
no grief goes out of it. It is just like a gloomy
moonless night. He who can escape it will surely
win.1 It is the (eternal) abode of the tyrants, the
despots, and the oppressors as well as every
coarse and rude one.
19. O Jesus, how an evil refuge the world is for those
who lean to it! What an evil the abode of the
unjust ones is! I warn you against yourself. Have
full acquaintance with Me.
20. O Jesus, you should take Me in consideration in
every act that you carry out. Declare that I
created you and you are My servants, I made you,
and I descended you to the earth.
21. O Jesus, wean yourself from the destructive
passions as well as every lust that takes you away
from Me. You should realize that I regard you as
the honest messenger; therefore, be careful.
1
In other copies of the book, as well as Ar-Rawda, this
statement is recorded in the following form:
“He who can escape it will surely win, and the perishing
ones will never be able to escape it.”
22. O Jesus, I have created you from My words, and
Mary gave birth of you according to My order. I
sent to her Gabriel; My spirit and the honest
among My angels. Thus, you could walk on this
earth livelily. All that was recorded in My eternal
knowledge.
23. O Jesus, if I become angry with you, the
satisfaction of anyone else will not be useful for
you, and if I am satisfied with you, the
dissatisfaction of anyone else will not harm you.
24. O Jesus, mention Me secretly. Refer to me among
your people and I will refer to you among groups
that are better than human beings.
25. O Jesus, pray to Me as if you are helpless
drowned.
26. O Jesus, do not swear by Me falsely lest, My
(Divine) Throne will be shaken. This worldly life is
short in period and long in (false) hope. I have an
abode that is more favorable than whatever they
collect.
27. O Jesus, what will you do when I will take out a
record of only the truth and you will confess of
your secrets that your were concealing and deeds
that you were doing?
28. O Jesus, say to the unjust Israelites: You have
cleaned your faces but sullied your hearts. Are
you deceived against Me? Or are you challenging
Me? You are odorizing yourselves for people of
this world while your interiors are same as stinky
carrions, as if you are dead people!
29. O Jesus, tell them: clip your nails against having
ill-gotten property and shut your hearings against
listening to obscenity. Come to Me with your
hearts; I do not want your appearances.
30. O Jesus, be happy for the good deed (the you act),
for it pleases Me. Weep for the evildoing (that you
commit), for it is vice. Do not do to others the
things that you hate to be done to you. If one
slaps your right cheek, give him the left one.
Curry favor with Me as much as possible. Neglect
the ignorant ones.
31. O Jesus, be the guide of the good-doers1, take
part in their deeds, and be their witness. Say to
the unjust Israelites: O comrades of evil, keep on
doing so and I will metamorphose you into apes
and pegs.
32. O Jesus, say to the unjust Israelites: wisdom
weeps from its fear of Me while you are guffawing
openly? Have you received a pledge of acquittal
from Me? Do you enjoy immunity against My
agony? Or do you take no notice of My
punishment? I swear by Myself, I will make you
the best lesson for the coming (generations).
33. O son of Mary the Virgin, I command you to
adhere to the master of the Apostles; My dear
Ahmed, the rider of the red camel, the brilliant-
faced, the pure-hearted, the powerful, the modest,
and the bountiful. He is surely the mercy for
people and the master of sons of Adam when he
will meet Me (on the Day of Resurrection). He is
the most honorable of the forerunner to Me and
the closest of the submissive to Me. He is the
1
In Al-Kafi, this statement is recorded in the following
form:
“Behave modestly with the good-doers.”
Arab, the Meccan,1 the embracer of My religion,
and the steadfast for My sake, who will fight the
polytheists for protecting My religion. You should
foretell the Israelites of his coming and order
them to have faith in him, believe him, follow him,
and support him.
“O Lord,” asked Jesus, “who is that one,
so that I will please him as properly as
You have told.”2 The Lord answered:
He is Mohammed; the messenger of God to all the
people completely. He is the owner of the closest
standing to Me and he is the foremost intercessor.
Blessed be him. What a prophet he is! Blessed be
his nation who will keep on pursuing his path
until they meet Me. All inhabitants of this earth
praise him (Mohammed, peace be upon him and
his family) and all inhabitants of the heavens are
seeking (My) forgiveness to him. He is
1
The Arabic word ‘ummi’ stands for two meanings. It
either refers to a person who cannot read and write, or
refers to an inhabitant of Mecca, which is also named
Ummul-Qura (Mother of the cities). These two meanings
are applicable to the Prophet Mohammed (peace be
upon him and his household).
2
In Ar-Rawda, this statement is recorded in the following
form:
“O Lord,” said Jesus, “Who is that one, so that I will
please him. All pleasure is due to You.”
In As-Saduq’s Al-Amali, Allama Al-Majlisi writes down the
following:
“O Jesus,” said God, “please him and I will please you.”
“Yes, Lord,” said Jesus, “I will please him. Who is he?”
The Lord answered, “He is Mohammed the Messenger of
God.”
trustworthy, blessed, and clean. For Me, he is the
best of the coming generations. He will come in
the last of time. When he comes out, the heavens
will provide its rain, the land will take out its
boons, and people will see the blessings. I will
bless anything on which he will put his hand. He
will be polygamous, but will have few children.
34.O Jesus, I have shown you everything that brings
you near to Me and I have warned you against
everything that takes you away from Me. Now, you
have the choice.
35.O Jesus, this world is sweet and I have employed
you in it; therefore, avoid committing that against
which I have warned you and take only what I have
given to you out of My favors.
36.O Jesus, look in your deeds like a guilty slave, and
do not look in others’ deeds (like their lord). Abstain
from receiving the worldly pleasures. Do not be
acquisitive for it lest, you will be perishing.
37.O Jesus, be intelligent, ponder over things, and
find out about the fate of the unjust ones.
38.O Jesus, all my explanations are advice for you
and all my sayings are true. I am the clear Right.
Truly I say to you: If you disobey Me after what I have
told you, you will not find against Me any custodian
or protector.
39.O Jesus, discipline you heart by fear (of God).
Look at those who are lowlier than you and do not
look at those who are higher. You should know that
fondness of this world is the head of every fault and
sin; so, do not be fond of it, for I do not like it.
40.O Jesus, clean your heart for Me and mention Me
very much in situations of seclusion. You should
know that I am pleased if you wag to Me livelily, not
soullessly.
41.O Jesus, do not associate anyone with Me and
beware of Me. Do not be deceived by your enjoying
good health and do not please yourself (by enjoying
the worldly pleasures). This world is surely like a
transient shadow. The coming matters of this world
are as same as the bygone. Exert all efforts for the
sake of the good deeds and adhere to the right even if
this causes you to be rent asunder and burnt in fire.
Never disbelieve Me after your acknowledgement (of
Me) and do not be with the ignorant ones, because
similar things match each other.
42.O Jesus, pour the tears of your eyes for My sake
and fear Me with your heart.
43.O Jesus, seek My succor in situations of hardship,
for I help the distressed ones and answer the
downhearted ones. I am the most merciful of the
merciful ones.
Admonitions and Maxims of Jesus
in the Bible
1. Blessed be those who compassionate each other;

they will be compassionated on the Day of
Resurrection.
2. Blessed be those who reestablish relations
between people; they will be favored on the Day of
Resurrection.
3. Blessed be the pure-hearted ones; they will visit
God on the Day of Resurrection.
4. Blessed be the modest in this world; they will
inherit1 the pulpits of kingdom on the Day of
Resurrection.
5. Blessed be the poor; they will possess the realm of
the heavens.2
1
In his commandments for Husham bin Al-Hakam, Imam
Abul-Hasan Ar-Reza (peace be upon him) says:
“Blessed be the modest in this world, for they will ascend
to the pulpits of kingdom on the Day of Resurrection.
2
In Al-Wafi, this statement is recorded in the following
form:
“Blessed be the poor for my sake.”
In Al-Kafi, part 2 page 263, the following is recorded:
The Prophet (peace be upon him and his household) is
reported to have said: “Blessed be the poor who are
steadfast; they will see the realm of the heavens and the
earth.”
6. Blessed be the grieved; they will be delighted.
7. Blessed be those who starve and suffer thirst out
of fear (of God); they (exclusively) will be watered.
8. Blessed be the good-doers; they will be named the
choice of God.
9. Blessed be those whom are insulted for their
cleanness; they will have the realm of the heavens.
10.Blessed be you when you are envied, insulted, or
hear every false ugly word. Only then, you should
be happy and delighted, for your heavenly rewards
will be increased.
11.Jesus (peace be upon him) said:
O bad servants (of God), you criticize people for
their conjecture, but do not criticize yourselves for
conviction.
12.O slaves of this world, you like others to say about
you false things and to advert to you.
13.O slaves of this world, you shave your heads, have
your hair cut, and nod your heads down. But you
do not uproot hatred from your hearts.
14.O slaves of this world, you are just like the well
constructed tombs; they attract the attentions of
those who look at them, while their interiors
contain only the bones of the dead that are full of
sins.
15.O slaves of this world, you are just like the lamp;
it lights up others’ ways while it burns itself.
16.O sons of Israel, overcrowd the sessions of the
scholars, even if you have to run to them on your
knees. God will refresh the dead hearts by means
of the illumination of wisdom in the same way the
heavy rainfall refreshes the derelict lands.
17.O sons of Israel, little utterance is a great
perception; therefore, keep silent for it is a good
meekness, fewness of sins, and forgiveness of
guilt. Fortify the door of knowledge: the patience.
God hates those who laugh in a meaningless way
and those who take impolite courses. Moreover,
God likes the rulers who behave like the
caretakers whose eyes are always watching their
subjects. Be ashamed of God in your secrets in the
same way you are ashamed of people in your open
deeds. You should know that a word of wise
should be the lost of the believers; therefore,
search for them before they are removed. The
removal of the words of wisdom is the demise of
their relaters.
18.O seeker of knowledge, reverence the scholars for
their knowledge and stop disputing them.
Disrespect the ignorant for their ignorance. Do not
dismiss them; you should favor and teach them. O
seeker of knowledge, you should know that any
grace for which you do not show gratitude is
considered as a sin for which you will be judged.
19.O seeker of knowledge, you should know that any
act of disobedience of which you do not repent is
considered as a matter of punishment that you
will encounter.
20.O seeker of knowledge, you are facing numerous
misfortunes that you do not know when they will
befall you; hence, prepare for them before they
surprise you.
21.Jesus the prophet (peace be upon him)
said to his companions:
Supposing you pass by one of your brothers and
find that his dress was raised and a part of his
genitals was shown. Will you screen him or reveal
the genitals completely?
“We will surely screen him,” answered
they. Jesus (peace be upon him)
answered:
No, you will reveal the genitals completely.
Hence, they realized that he had provided
them a proverb. “O Spirit of God, How is
that?” they asked. He explained:
As you notice your brother’s flaw, you do not cover
him.
22.Truly I say to you: I am teaching you so that you
will be learning, not be self-conceited. You will
never attain your wish before you desert your
passions and you will not win your hope unless
you tolerate the dismayed matters. Beware of
gazing (at forbidden matters), for a single look may
delve passion in the heart. Passion, then, is a
sufficient seditious matter for its bearers. Blessed
be those who make their sights in their hearts and
not make their hearts in the sight of their eyes. Do
not watch people’s defects like lords. Look in their
defects like slaves (of people). Men are one of two:
either diseased or healthy. Compassionate the
diseased and thank God for the good health.
23.O sons of Israel, do you not feel ashamed of God?
You will not drink something before you purify it
from dirt, but you do not care if you drink any
quantity of ill-gotten milk. Have you not listened to
that which had been said to you in the Torah? It
was said to you: “Regard and reward your
relatives.” I, now, say to you: build good relations
with those who rupture their relations with you,
bestow upon them who deprived you, treat those
who mistreated you with good turn, greet those
who reviled at you, treat justly those who disputed
you, and pardon those who wronged you in the
same way you want your wrongdoings to be
pardoned. Learn lessons from God’s overlooking
your wrongdoings. You have seen that God’s sun
of forgiveness has covered both the pious and the
sinful. Similarly, His rainfall of mercy has covered
the virtuous one and the evildoers among you. If
you like only those who like you, do favors only to
those who do favors to you, and reward only those
who gave you, then what is your preference to the
others? Even can the foolish ones who lack favors
and good thoughts do so. If you want to be the
dears and choice of God, you should treat those
who mistreated you with good turn, pardon those
who wronged you, and greet those who turned
away from you. Listen to my wording, keep my
commandment in your minds, and fulfill my
pledge and you will keen knowledgeable.
24.Truly I say to you: Your hearts are inclined to
wherever your treasures are. For that reason,
people like their treasures eagerly. Put your
treasures in the heavens where mites cannot
reach them and thieves cannot find a way to them.
25.Truly I say to you: A servant cannot serve two
lords, because he will unquestionably prefer one to
the other although he may exert all efforts (for
dealing with them equally). In the same manner,
you cannot love God and the worldly pleasures in
the same time.
26.Truly I say to you: The evilest of people is the
knowledgeable who prefers his worldly pleasures
to his knowledge; therefore, he loved and sought
the worldly pleasures and exerted all efforts for
gaining them to the degree that he would engage
all the people in perplexity if only he could. The
enlargement of sunlight is useless for the
sightless. In like fashion, the knowledge of a
scholar is useless for him unless he applies what
he knows to his conduct. Too many are fruits of
the trees; nevertheless, not all of them are edible
and useful. Too many are the scholars, but not all
of them can use his knowledge soundly. Too large
is the earth, but not all of it is inhabitable. Too
many are the speakers, but not all their speeches
are truthful. Be careful of the lying scholars who
wear wool dresses and nod the heads to the
ground (out of showing off) so that they will falsify
to make wrongdoings. Like wolves, they send their
glances from below their eyebrows. Their sayings
contradict their actions. How can one expect to
harvest grapes from boxthorns or figs from
colocynth? Thus are ineffectual and false the
words of the untruthful scholars. Not every sayer
is honest.
27.Truly I say to you: Plants grow in plain lands, not
in rocky lands. Thus does word of wisdom develop
in the heart of the modest, not the arrogant. Did
you not know that he who raises his head to the
ceiling will cause it fractured and he who lowers
his head to the ceiling will enjoy its shadow and
protection? In the same manner, God will debase
him who does not humiliate himself to Him and
will raise him who humiliates himself to Him.
Honey is not always saved in skins. Similarly,
words of wisdom are not always grown in the
hearts. A skin may be a container of honey
provided that it is not pierced, rough, or
malodorous. In the same manner, hearts are good
containers of wisdom provided that they are not
pierced by passions, soiled by greed, or hardened
by bliss.
28.Truly I say to you: A fire that begins in one house
will move to many others to burn them all, unless
the first house is destructed from its base so that
fire will not find wood to burn. In the same
manner, if the first wrongdoer is punished and
stopped, no partial ruler, whose steps are
pursued, will come out after him. If fire had not
found woods to burn in the first house, it would
not have burnt anything.
29.Truly I say to you: He who did not warn his
brother against the snake that was stepping
towards him and killed him is not acquitted of
being a partner in that killing. Likewise, he who
did not warn his brother against the consequence
of an evildoing is not acquitted of being
undergoing a share in the punishment of that
evildoing. He who did not censure an evildoer,
while he was able to do so, is considered as same
as that evildoer. How will the evildoer fear of
committing wrongdoings while he is safe among
you, as long as you do not warn him against so,
censure, or punish him? How will the evildoers
stop then? How will they stop feeling encouraged
to do evil deeds? You are sufficed with saying: I do
not commit evildoings and I do not care for anyone
who intends to commit so. You see evildoings but
you do not reproach their committers. If your
claim (of neglecting the evildoers as long as you
yourselves do not commit such acts) was true, you
would not be added to the wrongdoers when
penalties befell them in this world while you had
not committed the evildoings that they had done.
30.O bad servants, woe to you! How do you hope that
God would save you from the horror on the Day of
Resurrection while you are neglecting the acts of
obedience to Him out of your fear of people and
committing acts of disobedience to Him out of your
compliance with them? Furthermore, you are
fulfilling people’s pledges that are contrary to your
pledges with God.
31.Truly I say to you: God will not save those who
betake any of His servants as lords from the
horror of the Day of Resurrection.
32.O bad servants, woe to you! Only for a lowly life
and an awful passion, you are neglecting the
realm of Paradise and the horror of the Day of
Resurrection.
33.O bad servants, woe to you! Only for a transient
favor and an interrupted life, you are going away
from God and detest meeting Him. How will God
then like meeting you when you dislike meeting
Him? God only likes to meet him who likes to meet
Him and dislikes meeting him who dislikes
meeting Him. How do you claim that you are the
chosen people of God to the exclusion of all other
people while you hate death and hold fast to the
world? The good smell of the embalmment and the
snow-white of the coffin are of no benefit to the
dead, for all will be buried in the dust. In the same
manner, the adorned pleasures of your world are
of no benefit to you because they all will expire
and wipe out. The purity of your bodies and the
translucency of your colors will be of no benefit for
your inescapable destiny will be death and you
will be forgotten in dust and encompassed by the
gloom of your graves.
34.O slaves of this world, woe to you! You carry
lamps in sunlight, which is a sufficient light for
you, while you leave them when you are in
darkness, which is its proper time. In the same
manner, you have used the illumination of
knowledge for your worldly affairs while they are
settled for you and have neglected using it for your
affairs of the life to come for which you have been
given (that knowledge). You confess that the world
to come is a true event (that will inevitably occur)
but, in the meantime, you arrange for your world.
You confess that death is a true event while you
are escaping it. You confess that God hears and
sees (all your words and deeds) but, in the
meantime, you do not care for His recording your
deeds for judgment. How can anyone who listens
to your confessions (and notices your deeds)
believe you? The apology of those who lie
ignorantly is more justifiable that those who lie
attentively. Anyhow, no liar is ever justified.
35.Truly I say to you: A riding animal that is not
tamed and trained will not be ridden and will have
its habits changed. In the same manner, hearts
that are not made softened by mention of death
and not fatigued by the continuous (rituals of)
worship will be severe and hard. It is useless for a
dark house to put a lamp on its surface when its
inside is gloomy and dreary. Similarly, it is useless
for you to have the illumination of knowledge on
your tongues while your interiors are gloomy and
dead. Hurry up to light up your gloomy houses
(with lamps) and hurry up to light up your hard
hearts with wisdom before they are overwhelmed
by sins, and then they will be harder than rocks.
How can the incapable (ones) burden the heavy
loads? How can the burdens be taken down when
their carriers do not pray to God to pardon them?
How are the clothes be cleaned when their owners
do not wash them? How can sins be acquitted
when their committers do not atone for them?
How can anyone be saved from drowning if he
does not embark on a ship while he tries to cross
the sea? How can anyone be saved from the
seditious matters of this world unless he is serious
and diligent? How can a traveler arrive in a place
without guide? How can anyone win Paradise
before he understands the features of his religion?
How can those who disobey God attain His
satisfaction? How can anyone know the defects of
his face without looking in a mirror? How can
anyone have the affection of his intimate friend in
perfect without offering him a part of his efforts?
How can a servant have the affection of his Lord in
perfect without lending Him some of His
sustenance?
36.Truly I say to you: Nothing will reduce from a sea
in which a ship sinks. Likewise, you will not affect
God by any means through your acts of
disobedience to Him. In fact, you only harm
yourselves. Sunlight is not affected, no matter how
many things are enjoying it. In fact, these things
receive their survival from sunlight. Likewise, God
is not affected by the abundance of His gifts and
endowments that He provides to you. In fact, it is
you who are survived by God’s sustenance. He
increases (His endowments to) those who thank
Him, for He is Fully Appreciative and All-knowing.
37.O bad workers, woe to you! You are taking your
wages completely, eating your sustenance (that is
decided for you), wearing dresses, building
houses, and spoiling the works of your employers.
The employer will nearly demand you with the
work that you spoiled and will inflict on you that
which will disgrace you; he will give His orders to
have your necks clipped from its origins, your
hands amputated from the articulate, and your
bodies pulled on the bellies and put on the public
ways so that you will be lessons for the God-
fearing and examples for the wrongdoers.
38.O bad scholars, woe to you! Do not think that time
of your death will be postponed for you have not
yet faced death. As a matter of fact, death is about
to inflict you and take you away. From this
moment, you should put the call to the right in
your hearings. From this moment, you should
mourn yourselves. From this time, you should
weep for your evildoings. From this moment, you
should supply for yourselves and be ready. Take
the initiative to repent to your Lord.
39.Truly I say to you: the diseased looks at the
delicious meals but he cannot find them tasty
because of the intensity of pain that he feels. The
same, the worldly-minded ones cannot find the
good taste of worship because they are controlled
by fondness of (collecting) property. The diseased
enjoys the prescriptions of the skillful physicians,
but when he remembers the bitterness of the
medicines, he abhors the treatment. In the same
way, people that are fond of the worldly pleasures
enjoy these pleasures and bliss, but when they
remember surprise of death, all these pleasures
and bliss become spoilt.
40.Truly I say to you: Everybody can see the stars,
but only those who have full acquaintance with
their ways and situations can take them as
guides. In the same way, you all study wisdom,
but only those who apply it to their conducts can
be guided to it.
41.O slaves of this world, woe to you! To find the
sweetest taste of wheat, you should first cull its
grains, clean, and mill them properly. The same
thing is said about faith. To find the best taste of
faith and to benefit by its results, you should first
have it as sincere and perfect as possible.
42.Truly I say to you: If you have found a torch the
fuel of which is tar, in a gloomy night, you will
surely seek its light disregarding its malodor. In a
like manner, you should receive the wisdom from
anybody with whom you find it, disregarding the
scope of his desire for it.
43.O slaves of this world, woe to you! You cannot
understand like wise people, cannot comprehend
like clement people, cannot know like scholars,
cannot fear God like slaves, and cannot behave
like generous masters. This world is about to
uproot you from your origins, knock you over your
faces, and overturn you on the nasals. Your
evildoings are about to seize you from the
forelocks and knowledge will push you from the
back until they hand you over to the King; the
Caller to account. Therein, you will be naked and
barefooted. God then will punish you for your
evildoings.
44.O slaves of this world, woe to you! It was only by
means of knowledge that you have been given
authority over all creatures, but you deserted
knowledge without application (to your conducts).
You have advanced to this world to judge in it,
prepare for it, prefer it to anything else, and build
for yourselves in it. Until when will you live in this
world? You have not dedicated any share of your
lives to God.
45.Truly I say to you: You will not attain the honor of
the world to come unless you abstain from
whatever you desire. Never postpone repentance to
tomorrow. Before tomorrow, there is a day and a
night during which God’s act is coming and going.
46.Truly I say to you: The insignificant and trivial
sins are the traps of Eblis who makes you regard
them as insignificant and trivial; but they will be
added to each other until they become greatly
numerous and will surround you.
47.Truly I say to you: False praise and religious
chastening are within the major well-known evils.
The fondness of this world is the head of every
evildoing.
48.Truly I say to you: Permanent prayer is the best
thing through which the honor of the world to
come is attained and the worldly misfortunes are
alleviated. It is surely the closest thing to the
Beneficent; therefore, preserve in it and offer it as
much as possible. Every good deed approximates
to God, but the prayer is the closest and the most
favorable for Him.
49.Truly I say to you: Every deed of the wronged ones
who could not regain their rights by means of
wording, deed, or feeling of malice is considered
great in the Heavenly Kingdom. Have you ever
seen light named gloomy or gloomy named light?
In the same way, a servant cannot be faithful and
disbeliever in the same time and cannot be fond of
this world and desirous for the life to come in the
same time? How can a sower of barley harvest
wheat or a sower of wheat harvest barley? In the
same way, each one will harvest, in the life to
come, only what he sowed and will be rewarded
according to what he did?
50.Truly I say to you: In wisdom, people are of two
kinds; one is that who says the wisdom utterly
and applies it to his conducts, and the other is
that who says it utterly but wastes it through his
evildoings. How difference between the two!
Blessed are the scholars by deeds. Woe to the
scholars by words.
51.Truly I say to you: Herbs will surely be wider and
wider until they spoil the crop unless they are
cleared away. In the same way, for those who do
not clear the fondness of this world out of their
hearts, it will prevail all the area of their hearts
until they will not find any taste of fondness of the
life to come.
52.O slaves of this world, woe to you! Betake the
houses of your Lord as prisons of your bodies.
Make your hearts the residences of God-fearing.
Do not make them the shelters of lusts.
53.Truly I say to you: The most intolerant against
misfortunes is certainly the fondest of the worldly
pleasures, and the most tolerant is the most
abstinent (from the worldly pleasures.)
54.O bad scholars, woe to you! You were dead and
God gave you life, were you not? But when He
gave you life, you have deadened yourselves! Woe
to you! You were illiterate and God taught you,
were you not? But when He taught you, you have
forgotten! Woe to you! You were unintelligent and
God made you understand, were you not? But
when He made you understand, have returned to
ignorance. Woe to you! You were deviate and God
guided you (to the right), were you not? But when
He guided you, you have returned to deviation.
Woe to you! You were blind and God made you
see, were you not? But when He made you see,
you have returned to your blindness.
55.Woe to you! You were deaf and God made you
hear, were you not? But when He made you hear,
you have returned to your deafness. Woe to you!
You were dumb and God made you speak, were
you not? But when He made you speak, you have
returned to your dumbness. Woe to you! You were
asking for triumph, were you not? But when God
gave you triumph, you have recoiled on your
heels. Woe to you! You were humble and God gave
you dignity, were you not? But when He gave you
dignity, you have oppressed, assaulted, and acted
disobediently. Woe to you! you were only a few
suppressed people in the land, afraid of being
terrorized by the people and God gave you shelter
and supported you with His help, were you not?
But when He gave you shelter and support, you
have become arrogant and tyrannical. Woe to you!
You will certainly suffer the humiliation on the
Day of Resurrection. God will debase and belittle
you so heavily.
56.O bad scholars, woe to you! You are practicing the
deeds of the disbelievers, having the same desires
of the heirs (of Paradise), and enjoying the same
tranquility of those whom are saved (from God’s
agony). God’s matters are not submitted to that
which you hope or choose. You are reproducing for
death, building and establishing for ruination, and
preparing for your heirs.
57.Truly I say to you: Moses (peace be upon him)
used to instruct you not to swear by God falsely. I,
now, instruct you not to swear by God whether
truly or falsely. You should say either ‘yes’ or ‘no’.
O sons of Israel, have from the wild legumes and
barley bread. Beware of wheat bread, for I am
afraid you will not thank for it properly.
58.Truly I say to you: Man is either healthy or ailed.
Thank God for good health and compassionate the
ailed.
59.Truly I say to you: On the Day of Resurrection,
you will receive the answer of every single bad
word that you uttered in your life.
60.O bad servants, if you are about to immolate to
God and remember that one of your friends is
angry with you, you should leave your immolation
and hurry up to please your angry friend. Only
then you may return to your immolation.
61.O bad servants, if your shirt is seized from you,
you should offer your other piece of wear, too. If
you are slapped on one cheek, you should offer the
other one to be slapped, too. If you are employed
(freely) for a one-mile job, you should offer to work
for another.
62.Truly I say to you: It is useless to have a sound
physique while the interior is corrupted. Hence,
your sound bodies should not admire you when
your hearts are tainted. It is also useless to purify
your skins when your hearts are dirty.
63.Truly I say to you: Do not be like sieves that let
the good flour pass and hold the bran. Likewise,
you should not speak of wisdom while treason is
filling in your hearts.
64.Truly I say to you: Leave evildoing before you seek
goodness so that you will be benefited. If you add
the good with the evil, you will not be benefited by
the good.
65.Truly I say to You: Water will surely wet the dress
of him who wants to cross a river despite the great
efforts that he exerts for saving his dress from
wetness. In the same manner, he who is fond of
the worldly pleasures will not be saved from
evildoings.
66.Truly I say to you: Blessed be them who stay
awake at night in devotion. They will inherit the
permanent illumination, for they passed nights
standing on their legs in their places of prostration
praying to their Lord on the hope that He will save
them from the hardship (of the Day of
Resurrection) tomorrow.
67.Truly I say to you: This world is as same as a
ranch in which the servants plant the sweet, the
bitter, the evil, or the good. The result of the good
will be advantageous on the Day of Judgment,
while the result of evil will be only hardship and
suffering on the harvest time.
68.Truly I say to you: The wise learns lessons from
the ignorant while the ignorant learns (false)
lessons from his whims. I command you to seal
your mouths with silence so that they -your
mouths- will not utter unlawful things.
69.Truly I say to you: You will not attain your
expectations unless you show steadfastness
against matters that you detest and will not
achieve your aims unless you leave that for which
you crave.
70.O slaves of this world, truly I say to you: How can
he whose craving for the worldly pleasures is not
stopped and whose desire for it -the world- is not
blocked attain the bliss of the life to come?
71.O slaves of this world, truly I say to you: You
neither love this world nor do you hope for the life
to come. If you loved this world, you would honor
the acts by way of which you attained its
pleasures. If you hoped for the life to come, you
would copy the acts of those who desire for it.
72.O slaves of this world, truly I say to you: you hate
people for their conjecture, but do not hate
yourselves for conviction.
73.Truly I say to you: You feel angry if some of your
defects are mentioned before you, while you feel
happy if characters that you do not enjoy are
ascribed to you (falsely).
74.Truly I say to you: The ghosts of the devils have
found your hearts the best abode in which they
are regarded. God has given you this world as a
means by which you work for the life to come. He
has not given it to you so that it would engage you
from the world to come. He has extended the world
for you so that you will realize that He is helping
you worship Him, not commit evildoings. He has
ordered you to obey, not challenge, Him in this
world. He has provided you the legal matters as
means of help for you in this world, but He has
not deemed lawful the unlawful in this world. He
has expanded the world so that you will regard,
not discount, each other.
75.Truly I say to you: The reward is desired, but it
cannot be attained without working for it.
76.Truly I say to you: A tree is not full unless it gives
good fruits. In the same manner, the religion is
not perfect except by abstinence from the
forbidden matters.
77.Truly I say to you: Planting is worthless unless
there is water and soil. In the same manner, faith
is worthless unless there is knowledge and deed.
78.Truly I say to you: Water extinguishes fire. In the
same manner, clemency extinguishes rage.
79.Truly I say to you: Fire and water cannot exist in
the same bowl. In the same manner,
understanding and blindness cannot exist in the
same heart.
80.Truly I say to you: No rain without clouds. In the
same manner, no deed intended for pleasing the
Lord without a pure heart.
81.Truly I say to you: Sun is the light of everything,
wisdom is the light of every heart, God-fearing is
the head of every word (or act) of wisdom, the right
is the door to every goodness, and God’s mercy is
the door to every right. The keys of all the previous
are supplications to God, submission (to Him),
and deeds. How can a door be opened without its
key?
82.Truly I say to you: A wise man does not plant any
tree except those that he accepts and does not
choose for his male horse any female horse except
the filly that he accepts. In the same manner, the
knowledgeable believer should not do any action
except those that satisfy his Lord.
83.Truly I say to you: The polishing cleans and
sharpens the sword. In the same manners,
wisdom cleans and wipes the heart. The influence
of wisdom on the heart of the wise is as same as
the influence of water on wastelands. It is also
considered as a torch in darkness that shows the
way to people.
84.Truly I say to you: To carry rocks from summits of
mountains is easier than talking to him who does
not understand what you say. Moreover, talking to
him who does not understand you is as same as
soaking had rocks in water for softening them and
as same as cooking food for the inhabitants of the
graves.
85.Blessed be him who detains his surplus wording
for fear that God may punish him for it, speaks
only of what he understands, and does not praise
anyone for a wording before he notices the
application of that wording to the conduct (of the
speaker).
86.Blessed be him who learns from the scholars that
which he did not know and conveys to the
ignorant what he learnt.
87.Blessed be him who reverences the scholars for
their knowledge and stops disputing them, and
disrespects the ignorant for their ignorance and
does not dismiss them; he favors and teaches
them.
88.O disciples, truly I say to you: Your situation
among people is as same as the existent among
the death. Do not die like other existents.
89.The Christ (peace be upon him) said:
God the Blessed the Exalted says: My faithful
servants become sad when I take the worldly
pleasures away from them, while this is the most
lovable and the most favorable thing for Me. They
feel happy when I bestow upon them with many
worldly pleasures, while this is the most
detestable and the remotest thing from Me.
All praise is due to Allah, the Lord of the worlds.
All peace and blessings be upon Mohammed and
his family.
AL-MUFADDAL
BIN OMAR’S
COMMANDMEN
T FOR THE
COMMUNITY
OF SHIISM
1. I command you to fear God exclusively without
associating with him anything. I command you to
declare that there is no god but Allah and that
Mohammed is His servant and messenger. Fear
God and utter only the good wording. Seek the
satisfaction of God and fear of His wrath. Keep up
the traditions of God, do not exceed His limits,
watch Him in all of your affairs, and satisfy
yourselves with His act, whether they are for you
good or evil.
2. Cling to enjoining good and forbidding evil.
3. Do them who did you favors as many favors as
possible, pardon them who mistreated you, and
do to people what you want them to do to you.
4. Associate with people as much as possible. You
should not let any point be taken against you.
Stick on religious knowledge, show piety against
the forbidden (matters), and respect the
friendship of him whoever befriends you whether
he was pious or sinful.
5. Commit yourselves to excessive piety, for it is the
source of the religion. Offer the (obligatory)
prayers in their proper times and fulfill the
obligatory rituals as exactly as possible.
6. Do no show any negligence in performing the rites
that God has made incumbent upon you and the
matters that bring God’s satisfaction. I have
heard Abu Abdillah (Imam Ja’far As-Sadiq, peace
be upon him) saying: “Learn the religious affairs
and do not be like the Bedouins.1 God will not
regard (by a look) those who lack any
acquaintance with the religious affairs on the Day
of Resurrection.
7. Be moderate whether you are rich or poor. Take
some of the worldly affairs as means to the life to
come. I have heard Abu Abdillah (peace be upon
him) saying: “Take some of this (the world) as
means to that (the life to come), and do not be
burdens on people.” Behave courteously with
everybody and do favors to everyone.
1
Because the Bedouins lack knowledge of the religious
affairs, due to their remoteness from the sources of
knowledge that are usually in the towns, the Imam
(peace be upon him) warn his adherents from being like
them in this regard only.
8. Beware of aggression, for I have heard Abu
Abdillah (peace be upon him) saying: “Aggression
is the quickest in punishment.”
9. Carry out the prayers and the fasting, as well as
the other obligatory rituals, that God has made
incumbent upon you, and defray the obligatory
zakat to their proper people. Abu Abdillah (peace
be upon him) said: “O Mufaddal, tell your
acquaintances to defray the zakat to its proper
people and I will guarantee for them.1”
10. Adhere to the loyalty to (the leadership of)
Mohammed’s family (peace be upon them).
Reconcile the quarreling parties and do not
backbite each other.
11. Exchange visits, cherish each other, and do favors
to each other. Meet each other and exchange
conversations. Do not hide (malice or other
affairs) from one another. Beware of
disagreement. Beware of abandoning each other,
for I have heard Abu Abdillah (peace be upon him)
saying: “By God I swear, I disavow and curse one
of the two Shiites who leave one another out of
disagreement. In most cases, I curse both of
them.” Muattib2 said: “May God make me your
sacrifice. You may curse the wrong party, why is
then the wronged party cursed, too?” The Imam
(peace be upon him) answered: “The wronged
party is cursed because he does not call the other
1
The Imam (peace be upon him) means that he will
guarantee that they will be recompensed, and the
properties that they defray as zakat will be returned to
them through the bestowals of God.
2
Muattib is one of the close companions of Imam As-
Sadiq (peace be upon him).
party to reconciliation.” The Imam then added: “I
heard my father saying: If two of our adherents –
Shias- disagree and one of them transcends the
other, the wronged party should come to the other
and confess that he was wrong, so that their
disagreement will come to an end. God the
Blessed the Exalted is surely fair judge; He will
surely judge for the good of the right party.”
12. Do not debase or leave the poor adherents of
Mohammed’s family (peace be upon them). Treat
them kindly and give them from the right of God
that He has made incumbent in your properties.
Do them favors. Do not take the family of
Mohammed (peace be upon them) as means by
which you collect earnings. I heard Abu Abdillah
(peace be upon him) saying: “People have taken
three different courses in following us. Some
people have followed us and expected our Relief
for the purpose that they may obtain worldly
pleasures. They have declared their adherence to
us and repeated our words, but they have omitted
abiding by our deeds. God will take them to Hell
in hoards. Some people declared their adherence
to us, listened to our words, and showed no
negligence in carrying out our orders. All that has
been purposed for gaining the (worldly) donations
of people. God will fill in their bellies with fire and
will impose upon them starvation and thirst.
Some people have declared their adherence to us,
retained our wording, carried out our
instructions, and have not dissented from our
deeds. Those are from us and we are from them.”
13. Do not leave regarding the family of Mohammed
(peace be upon them) out of your riches. The rich
ones should pay in proportion to their wealth and
the poor in proportion to their poverty. He who
wants God to solve his most complicated
problems should regard the family of Mohammed
(peace be upon them) and their adherents –Shias-
by means of his most needed property.
14. Do not be angry with the right that is said to you
and do not detest the people of right when they
say it in your faces. The true believers are not
angry with the right that is said in their faces.
15. I was accompanying Abu Abdillah (peace be upon
him) when he asked me: “O Mufaddal, how many
are your companions?” “They are few,” answered
I. When I arrived in Al-Kufa, the Shiites received
me with showers of insults, backbiting, and
revilement at my honor. Moreover, some of them
jumped in my face, others waylaid me for beating
me, and others accused me falsely of every ill
matter. This event was reported to Abu Abdillah
(peace be upon him). Next year, the first thing
about which Imam As-Sadiq (peace be upon him)
asked me was this event. “I do not care for them,”
I answered. “Yes,” said the Imam (peace be upon
him), “They are only harming themselves. How do
they become angry? Woe to them. You said that
your companions are few. No, by God. They are
not our adherents –Shias-. They would not have
been angry at your answer if they had been true
Shias. God has mentioned other characters for
our Shias. The adherents –Shias- of Ja’far are
only those who stop uttering ill wording, work for
the sake of their Creator, hope for their Master,
and fear God so properly. Woe to them! Has
anyone of them become like a bending bow
because of the very much offering of prayers? Has
anyone of them become like a lost man because of
intense fear (of God)? Has anyone of them become
like a blind man because of excessive
apprehension of God? Has anyone of them
become like an excessively languished man
because of the very much fasting? Has anyone of
them become like a mute man because of long
silence? Has anyone of them passed all nights
with worship and passed all days with fasting?
Has anyone of them deprived himself of the
worldly pleasures out of fear of God and desire for
us; the Prophet’s family? How can they be our
Shias? They are disputing our enemies about us
so excessively that they cause them antagonize us
more and more. They are barking like dogs and
greedy like crows. I would have ordered you to
keep yourself indoors and close your door in their
faces unless I had had the apprehensions that
they might hurt you. Anyhow, accept their
apologies if they come to you. God has made them
the claim against themselves and made them the
claim against others.
16. Do not be deceived by this world with all its bliss,
pleasures, delight, and possessions. It is not
yours and will not persist for you. In fact, it will
not persist even for its people.
All peace and blessings be upon our master
Mohammed and his immaculate family.
ISLAMIC
TERMS*
Ansar: The supporters. The people of
Medina who received, welcomed, and
protected the Prophet (peace be upon him
and his family) and the Muhajirs.
Ashura: The tenth of Muharram,
celebrated as a day of mourning (the
anniversary of the martyrdom of Imam Al-
Hussein, peace be upon him.)
Asr Prayer: The afternoon prayer.
Azan: Announcement. The Muslim call to
ritual prayer.
Caliph: The chief civil and religious ruler of
the Muslim community.
*
Most of the following explanations and definitions are
excerpted from Oxford Talking Dictionary. Copyright © 1998 The
Learning Company, Inc. All Rights Reserved.
Dhimmi: Non-Muslims subject who enjoys
the protection of the Islamic state.
Dhu’l-Hijja: The twelfth month of the year
in the Islamic calendar during which the
season of the hajj, as well as the Eid ul-Adha,
occurs.
Dhuhr Prayer: The obligatory four-rak’a
prayer of noon.
Eblis: The Devil.
Eid ul-Adha: Feast of sacrifice. A festival
marking the culmination of the annual
pilgrimage (Hajj) to Mecca.
Eid ul-Fitr: Feast of breaking fast. A
festival marking the end of Ramadan.
Esha’ Prayer: The obligatory four-rak’a
prayer of evening.
Fajr Prayer: The obligatory two-rak’a
prayer of dawn.
Farsakh: A unit of length, usually
reckoned as equal to between 3 and 312
miles (5 to 512 km).
Fatihah: The short first sura of the Koran,
used by Muslims as an essential element of
the ritual prayer.
Ghayba: The stage of invisibility of Imam
Al-Mahdi (peace be upon him).
Hadith: The body of traditions concerning
the sayings, doings, and confirmations of the
Prophet Muhammad (peace be upon him and
his family).
Hajj: The pilgrimage to the Sacred Mosque
at Mecca undertaken in the twelfth month of
the Muslim year and constituting one of the
religious duties of Islam.
Halal: The allowable according to the
Islamic Sharia.
Haram: The forbidden according to the
Islamic Sharia.
Ihram: 1. The sacred state into which a
Muslim must enter before performing the
hajj, during which sexual intercourse,
shaving, cutting one's nails, and several
other actions are forbidden. 2 The costume
worn by a Muslim in this state, consisting of
two lengths of seamless usu. white fabric,
one worn about the hips, the other over the
shoulders or sometimes only over the left
shoulder.
Imam: 1. One of the twelve immaculate
Imams namely Ali bin Abi Talib, Al-Hasan bin
Ali, Al-Hussein bin Ali, Ali bin Al-Hussein (As-
Sejjad), Mohammed bin Ali (Al-Baqir), Ja’far
bin Mohammed (As-Sadiq), Musa bin Ja’far
(Al-Kadhim), Ali bin Musa (Ar-Reza),
Mohammed bin Ali (Al-Jawad), Ali bin
Mohammed (Al-Hadi), Al-Hasan bin Ali (Al-
Askari), and Mohammed bin Al-Hasan (Al-
Mahdi) peace be upon them all. 2. A leader
generally or of a collective prayer.
Inshallah: If God wills it; Deo volente.
Iqama: The prefatory statements of the
ritual prayers.
Jahilism: The pre-Islamic period. It stands
for definite ill deeds that Islam censured.
Jihad: Religious warfare or a war for the
propagation or defense of Islam.
Kaaba: The square-shaped building in the
center of the Great Mosque in Mecca, in the
direction of which Muslims must face in
doing the obligatory prayer.
Khums: The obligatory payment of one-
fifth of the wealth made once under Islamic
laws.
Kiblah: The direction of the place to which
Muslims must turn for prayer, now the Kaaba
at Mecca.
Koreish: The tribe that inhabited Mecca in
the time of The Prophet Muhammad (peace
be upon him and his family) and to which he
belonged.
Maghrib Prayer: The obligatory three-
rak’a prayer of sunset.
Mahdi: For Shias, the twelfth Imam
Mohammed bin Al-Hasan Al-Mahdi (peace be
upon him); the restorer of religion and
justice who will rule before the end of the
world.
Mihrab: A niche in a mosque directing to
the kiblah.
Miqat: The definite points at which the
hajjis should dress the uniform of the hajj as
a sign of the beginning of the ritual hajj.
Mosque: A place of worship.
Muhajirs: The emigrants. The early
Muslims of Mecca who had to flee their
homeland to Medina.
Mujahid: The performer of jihad.
Muhrim: An individual in ihram.
Munkar and Nakeer: The two angels
whose mission is interrogating the dead in
their graves.
Nafila: The recommendable prayers.
Qira’a: The ritual reciting (obligatorily
Sura of Fatihah and any other –
recommendably short- Sura) during prayers.
Qunut: The supplication of the prayer.
Quran (Koran): The Divine Book that was
revealed to the Prophet Mohammed (peace
be upon him and his family).
Rak’a: The unit of a prayer.
Ramadan: The ninth month of the year in
the Islamic calendar, during which Muslims
observe strict fasting between dawn and
sunset.
Ruku’: The obligatory genuflection in the
prayers.
Salaam: A greeting, meaning 'Peace',
used by Muslims.
Shahada: The Muslim profession of faith,
La ilaha illa (A)llah, Muhammadun rasul
Allah (There is no God but Allah, [and]
Muhammad is the messenger of Allah).
Shaitan: The Shaitan.
Sharia: The Islamic code of religious law,
based on the teachings of the Koran and the
traditional sayings of the Prophet
Muhammad (peace be upon him and his
family).
Sujoud: The obligatory prostration of the
prayers.
Sura: Any of the sections of the Koran.
Tahajjud: The night rituals of worship.
Takbir: Saying ‘Allahu Akbar’ –Allah is the
greatest-.
Taqiyah: (pious dissimulation). The belief
of the concealment of the true beliefs in
situations where harm or death will
definitely be encountered if the true beliefs
are declared.
Tarawih Prayer: The –not obligatory- one
thousand rak’a prayer that is distributed on
nights of Ramadan.
Tasbih: The saying of ‘subhaanallah’—
extolment of God.
Tashahhud: The last obligatory part of the
prayer, in which the performers declare
Allah’s only godhead and Mohammed’s
prophethood.
Taslim: The last obligatory pillar of a
prayer referring to salutation.
Umma: The Islamic nation.
Umrah: A lesser pilgrimage to Mecca
made independently of or at the same time
as the hajj, and consisting of a number of
devotional rituals performed within the city.
Watr Prayer: The one-rak’a prayer that is
performed after midnight, unobligingly.
Zakat ul-Fitr: The obligatory payment
made on the night just before the Eid ul-Fitr
under certain laws on everybody.
Zakat: The obligatory payment made
annually under Islamic law on certain kinds
of property and used for charitable and
religious objects.

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TUHAF UL-

All praise is due to Allah Who made the

Long Maxims of the Prophet

The Prophet’s Commandment for

O Ali, to avoid pleasing anyone and discontenting

O Ali, a faithful believer must enjoy three

“bismillah, allaahumma jannibna (ash)shaitan(a) wa

O Ali, do not go to the bathroom naked. Damn are

The following is only a part of a long

O Me’aath, teach them the Book of God and the

The Prophet (peace be upon him and his

The Prophet (peace be upon him and his

The Prophet (peace be upon him and his

In the Farewell Pilgrimage, The Prophet

1. The Prophet (peace be upon him and his

Beware of the evil plans, for God has ordained:

The foremost in the worship of Allah is the

From the father who is (shortly) to die, who

O son, I command you to fear God in richness and

Imam Ali’s Sermon of Wasila

We will have only a part of it that is

Four Hundred Topics of Religious and

This is what Allah’s servant Ali Amirul Muminin

All praise is due to Allah the Maker of the

Imam Ali’s Maxims and Words of

So now, surely slyness and cheating will be in Hell.

All praise and gratitude are due to God.

In this sermon, Imam Ali (peace be upon

O Kumayl, these hearts are containers. The best of

1. O Kumayl, begin every day with mentioning God’s

This is the commandment of Ali Amirul-Muminin to

I warn you against this world because it is sweet

So now, O people, we praise our Lord; Allah and the

As they noticed how Muawiya gave those

Jabir bin Abdillah al-Ansari related: We

A man said to Imam Ali, peace be upon

Fear God in every morning and evening. Be

Sulaim bin Qais said to Amirul Muminin

Kumayl bin Ziyad related: I asked Amirul

This is the will of Ali bin Abi Talib:

O people, you should know that the perfection of

1. Imam Ali (peace be upon him) said:

A servant –of God- should not hope for anything

Before he recited the last statement,

O tradesmen, seek good from God before doing

Imam Al-Hasan (peace be upon him) said:

Muawiya sent a disguised man to Al-Kufa

Al-Hasan bin Abul-Hasan Al-Basri wrote the

You should know that God has not created you

All praise and thanks belong to God.

1. Imam Al-Hasan (peace be upon him) said:

The people who consult for their affairs will surely

Do not fight the demand like the fighting of the

The true close is that whom is drawn near by

He who depends upon God’s good option for him

Dishonor is less bearable than the fire (of Hell).

The good that lacks evil is to thank the grace and

I do not know anyone who is not foolish in his