Patience

قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ‌ الصَّبْرُ صَبْرَانِ صَبْرٌ عِنْدَ الْمُصِيبَةِ حَسَنٌ جَمِيلٌ وَ أَحْسَنُ مِنْ ذَلِكَ الصَّبْرُ عِنْدَ مَا حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْكَ وَ الذِّكْرُ ذِكْرَانِ ذِكْرُ اللَّهِ عَزَّ وَ جَلَّ عِنْدَ الْمُصِيبَةِ وَ أَفْضَلُ مِنْ ذَلِكَ ذِكْرُ اللَّهِ عِنْدَ مَا حَرَّمَ عَلَيْكَ فَيَكُونُ حَاجِزاً.

that Amir al-Mu’minin (as) said: "There are two kinds of patience. There is patience during a calamity which is good and beautiful, but what is better than that is patience against committing what Allah (swt) has forbidden for you. There are also two types of dhikr. There is dhikr of Allah (swt) during a time of calami

قَالَ رَسُولُ اللَّهِ ص‌ سَيَأْتِي عَلَى النَّاسِ زَمَانٌ لَا يُنَالُ الْمُلْكُ فِيهِ إِلَّا بِالْقَتْلِ وَ التَّجَبُّرِ وَ لَا الْغِنَى إِلَّا بِالْغَصْبِ وَ الْبُخْلِ وَ لَا الْمَحَبَّةُ إِلَّا بِاسْتِخْرَاجِ الدِّينِ‌[1] وَ اتِّبَاعِ الْهَوَى- فَمَنْ أَدْرَكَ ذَلِكَ الزَّمَانَ فَصَبَرَ عَلَى الْفَقْرِ وَ هُوَ يَقْدِرُ عَلَى الْغِنَى وَ صَبَرَ عَلَى الْبِغْضَةِ[2] وَ هُوَ يَقْدِرُ عَلَى الْمَحَبَّةِ وَ صَبَرَ عَلَى

“The Messenger of Allah has said, ‘A time will come upon people when kingdom can be achieved only by committing murders and tyranny. Wealth can only be achieved through usurpation and stinginess. Love and harmony can be established only by exclusion of religion and by following desires. Those living at such a time must

قَالَ أَبُو جَعْفَرٍ ع‌ لَمَّا حَضَرَتْ أَبِي عَلِيَّ بْنَ الْحُسَيْنِ ع الْوَفَاةُ ضَمَّنِي إِلَى صَدْرِهِ وَ قَالَ يَا بُنَيَّ أُوصِيكَ بِمَا أَوْصَانِي بِهِ أَبِي حِينَ حَضَرَتْهُ الْوَفَاةُ وَ بِمَا ذَكَرَ أَنَّ أَبَاهُ أَوْصَاهُ بِهِ يَا بُنَيَّ اصْبِرْ عَلَى الْحَقِّ وَ إِنْ كَانَ مُرّاً.

“Abu Ja’far (a.s.) has said, ‘When my father Ali ibn al-Husayn (a.s.) was about to leave this world he held me against his chest and said, “My son, I recommend you with the same recommendation with which he (my father) advised me at the time that he was about to leave this world and with the recommendation that his fat

الصَّبْرُ صَبْرَانِ صَبْرٌ عَلَى الْبَلَاءِ حَسَنٌ جَمِيلٌ وَ أَفْضَلُ الصَّبْرَيْنِ الْوَرَعُ عَنِ الْمَحَارِمِ.

“Abu Ja’far (a.s.) has said, ‘Patience is of two kinds: to exercise patience in hardship, which is good and graceful, yet, the best of patience is that which is exercised to stop one from committing what Allah has prohibited.”’

قَالَ رَسُولُ اللَّهِ ص‌ الصَّبْرُ ثَلَاثَةٌ صَبْرٌ عِنْدَ الْمُصِيبَةِ وَ صَبْرٌ عَلَى الطَّاعَةِ وَ صَبْرٌ عَنِ الْمَعْصِيَةِ[4] فَمَنْ صَبَرَ عَلَى الْمُصِيبَةِ حَتَّى يَرُدَّهَا بِحُسْنِ عَزَائِهَا كَتَبَ اللَّهُ لَهُ ثَلَاثَمِائَةِ دَرَجَةٍ مَا بَيْنَ الدَّرَجَةِ إِلَى الدَّرَجَةِ كَمَا بَيْنَ السَّمَاءِ إِلَى الْأَرْضِ وَ مَنْ صَبَرَ عَلَى الطَّاعَةِ كَتَبَ اللَّهُ لَهُ سِتَّمِائَةِ دَرَجَةٍ مَا بَيْنَ الدَّرَج

“The Messenger of Allah has said, ‘Patience is of three kinds: patience at the time of suffering hardship, patience in performing acts of obedience (worship) and patience to stop one from committing what Allah has prohibited. For one who exercises patience at the time of suffering hardship until one passes it by with g

أَمَرَنِي أَبُو عَبْدِ اللَّهِ ع أَنْ آتِيَ الْمُفَضَّلَ وَ أُعَزِّيَهُ بِإِسْمَاعِيلَ وَ قَالَ أَقْرِئِ الْمُفَضَّلَ السَّلَامَ‌[1] وَ قُلْ لَهُ إِنَّا قَدْ أُصِبْنَا بِإِسْمَاعِيلَ فَصَبَرْنَا فَاصْبِرْ كَمَا صَبَرْنَا إِنَّا أَرَدْنَا أَمْراً وَ أَرَادَ اللَّهُ عَزَّ وَ جَلَّ أَمْراً فَسَلَّمْنَا لِأَمْرِ اللَّهِ عَزَّ وَ جَلَّ.

“Abu ‘Abd Allah (a.s.) ordered me to meet al-Muffadal and offer him condolences for Isma’il (son of the Imam), ‘Convey my greetings of peace to him and tell him that we have suffered the death of Isma’il but have exercised patience. You must also exercise patience as we have done. We wanted one thing but Allah, the Mos

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ مَنِ ابْتُلِيَ مِنَ الْمُؤْمِنِينَ بِبَلَاءٍ فَصَبَرَ عَلَيْهِ كَانَ لَهُ مِثْلُ أَجْرِ أَلْفِ شَهِيدٍ.

“Abu ‘Abd Allah (a.s.) has said, ‘Whoever among the believers exercises patience at the time of suffering hardship he will have a reward equal to the reward of a thousand martyrs.’”

إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَنْعَمَ عَلَى قَوْمٍ فَلَمْ يَشْكُرُوا فَصَارَتْ عَلَيْهِمْ وَبَالًا وَ ابْتَلَى قَوْماً بِالْمَصَائِبِ فَصَبَرُوا فَصَارَتْ عَلَيْهِمْ نِعْمَةً.

“Abu ‘Abd Allah (a.s.) has said, ‘Allah, the Most Majestic, the Most Holy, granted a favor to a people but they did not appreciate it and that favor turned against them in the form of a burden. He tried another nation with hardships and sufferings but these people exercised patience and the trouble turned into bounties

اصْبِرُوا عَلَى الْمَصَائِبِ. - وَ فِي رِوَايَةِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: صَابِرُوا عَلَى الْمَصَائِبِ‌

“About the words of Allah, the Most Majestic, the Most Holy, ‘Believers, have patience, help each other with patience. . . .,’ (3:200) the Imam has said, ‘It means to exercise patience in suffering hardship.’” In the narration of ibn abu Ya’fur from Abu ‘Abdillah (a.s.) it says, “Exercise patience in suffering afflicti

لَوْ لَا أَنَّ الصَّبْرَ خُلِقَ قَبْلَ الْبَلَاءِ لَتَفَطَّرَ الْمُؤْمِنُ كَمَا تَتَفَطَّرُ الْبَيْضَةُ عَلَى الصَّفَا[4].

“The Imam said, ‘Had patience not been created before misfortune, it would have torn the believer into pieces like an egg hit against a rock.’”

قَالَ رَسُولُ اللَّهِ ص‌ قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنِّي جَعَلْتُ الدُّنْيَا بَيْنَ عِبَادِي قَرْضاً فَمَنْ أَقْرَضَنِي مِنْهَا قَرْضاً أَعْطَيْتُهُ‌ بِكُلِّ وَاحِدَةٍ عَشْراً إِلَى سَبْعِمِائَةِ ضِعْفٍ وَ مَا شِئْتُ مِنْ ذَلِكَ وَ مَنْ لَمْ يُقْرِضْنِي مِنْهَا قَرْضاً فَأَخَذْتُ مِنْهُ شَيْئاً قَسْراً فَصَبَرَ أَعْطَيْتُهُ ثَلَاثَ خِصَالٍ لَوْ أَعْطَيْتُ وَاحِدَةً مِنْهُنَّ مَلَائِكَتِي لَرَضُوا بِهَا مِنِّي قَا

“The Messenger of Allah has said that Allah, the Most Majestic, the Most Holy, has said, ‘I have made the world a borrowing (place) for My servants. Whoever gives Me a loan I will return it ten times over up to seven hundred times over, and more if I so wish. Those who do not lend Me a loan I will take something forcib

مُرُوَّةُ الصَّبْرِ[2] فِي حَالِ الْحَاجَةِ وَ الْفَاقَةِ وَ التَّعَفُّفِ وَ الْغِنَى‌[3] أَكْثَرُ مِنْ مُرُوَّةِ الْإِعْطَاءِ.

“Abu Ja’far (a.s.) has said, ‘The courage to exercise patience in times of need and poverty with chastity and self-sufficiency is more than the courage needed to give charity.’”

قُلْتُ لِأَبِي جَعْفَرٍ ع يَرْحَمُكَ اللَّهُ مَا الصَّبْرُ الْجَمِيلُ قَالَ ذَلِكَ صَبْرٌ لَيْسَ فِيهِ شَكْوَى إِلَى النَّاسِ.

“Once I said to abu Ja’far (a.s.) ‘May Allah grant you favors, what is graceful patience?’ The Imam said, ‘That is the patience in which there is no complaint before the people.’”

مَنْ لَا يُعِدَّ الصَّبْرَ لِنَوَائِبِ الدَّهْرِ يَعْجِزْ.

“Abu Ja’far (a.s.) has said, ‘One who does not prepare himself in patience to face the hardships of life, will remain helpless.’”

إِنَّا صُبُرٌ[4] وَ شِيعَتُنَا أَصْبَرُ مِنَّا قُلْتُ جُعِلْتُ فِدَاكَ كَيْفَ صَارَ شِيعَتُكُمْ أَصْبَرَ مِنْكُمْ قَالَ لِأَنَّا نَصْبِرُ عَلَى مَا نَعْلَمُ وَ شِيعَتُنَا يَصْبِرُونَ عَلَى مَا لَا يَعْلَمُونَ.

“Abu ‘Abd Allah (a.s.) has said, ‘We are strong to exercise patience, and our (Shi’a) followers are stronger than we are.’ I then said, ‘May Allah keep my soul in service for your cause, how have your followers become stronger than you are?’ The Imam said, ‘It is because we exercise patience in the matters that we alre

قَالَ رَسُولُ اللَّهِ ص‌ الطَّاعِمُ الشَّاكِرُ لَهُ مِنَ الْأَجْرِ كَأَجْرِ الصَّائِمِ الْمُحْتَسِبِ وَ الْمُعَافَى الشَّاكِرُ لَهُ مِنَ الْأَجْرِ كَأَجْرِ الْمُبْتَلَى الصَّابِرِ وَ الْمُعْطَى الشَّاكِرُ لَهُ مِنَ الْأَجْرِ كَأَجْرِ الْمَحْرُومِ الْقَانِعِ.

“The Messenger of Allah has said, ‘A person feeding (himself) with gratitude (before Allah) has a reward equal to the reward of a fasting person who brings himself to strict account. A person in good health who is grateful receives a reward equal to the reward of a person who suffers from an illness but exercises patie

الْمُعَافَى الشَّاكِرُ لَهُ مِنَ الْأَجْرِ مَا لِلْمُبْتَلَى الصَّابِرِ وَ الْمُعْطَى الشَّاكِرُ لَهُ مِنَ الْأَجْرِ كَالْمَحْرُومِ الْقَانِعِ.

“Abu ‘Abd Allah (a.s.) has said, ‘A person in good health who is thankful for it receives the same amount of reward as a person who in an ailing health exercises patience. One who gives (charity) and is thankful (for his ability) receives the same amount of reward as the deprived person who is content.’”

إِنَّ الْخُلُقَ مَنِيحَةٌ[4] يَمْنَحُهَا اللَّهُ عَزَّ وَ جَلَّ خَلْقَهُ فَمِنْهُ سَجِيَّةٌ وَ مِنْهُ نِيَّةٌ[5] فَقُلْتُ فَأَيَّتُهُمَا أَفْضَلُ فَقَالَ صَاحِبُ السَّجِيَّةِ هُوَ مَجْبُولٌ لَا يَسْتَطِيعُ غَيْرَهُ وَ صَاحِبُ النِّيَّةِ يَصْبِرُ عَلَى الطَّاعَةِ تَصَبُّراً فَهُوَ أَفْضَلُهُمَا.

“The Imam said, ‘Moral behavior is a gift that, Allah, the Most Majestic, the Most Holy, bestows upon His creature. From moral behavior comes habit and intentions.’ 1 then asked, ‘Which one is better?’ The Imam said, ‘A person with an established habit is not able to do anything else. The person who possesses the inten

قَالَ لِي أَبُو عَبْدِ اللَّهِ ع‌ يَا بَحْرُ حُسْنُ الْخُلُقِ يُسْرٌ ثُمَّ قَالَ أَ لَا أُخْبِرُكَ بِحَدِيثٍ مَا هُوَ فِي يَدَيْ أَحَدٍ مِنْ أَهْلِ الْمَدِينَةِ قُلْتُ بَلَى قَالَ بَيْنَا رَسُولُ اللَّهِ ص ذَاتَ يَوْمٍ جَالِسٌ فِي الْمَسْجِدِ إِذْ جَاءَتْ جَارِيَةٌ لِبَعْضِ الْأَنْصَارِ وَ هُوَ قَائِمٌ فَأَخَذَتْ بِطَرَفِ ثَوْبِهِ فَقَامَ لَهَا النَّبِيُّ ص فَلَمْ تَقُلْ شَيْئاً وَ لَمْ يَقُلْ لَهَا النَّبِيُّ ص شَيْ

“Abu ‘Abd Allah (a.s.) said to me, ‘O Bahr, excellent moral behavior is prosperity. Would you like me to teach you a Hadith which is not found in the hands of any of the people of Madina?’ I said, ‘Yes, please do so.’ The Imam said, ‘Once the Messenger of Allah was in the Mosque when a girl from the people of Ansar cam

نِعْمَ الْجُرْعَةُ الْغَيْظُ لِمَنْ صَبَرَ عَلَيْهَا فَإِنَّ عَظِيمَ الْأَجْرِ لَمِنْ عَظِيمِ الْبَلَاءِ[2] وَ مَا أَحَبَّ اللَّهُ قَوْماً إِلَّا ابْتَلَاهُمْ.

“How wonderful indeed is the drop of anger for one who curbs it with exercising patience! Great rewards are for those who go through great trials and tribulations. Allah has not loved any people without exposing them to trials and tribulations.”

اصْبِرْ عَلَى أَعْدَاءِ النِّعَمِ فَإِنَّكَ لَنْ تُكَافِئَ مَنْ عَصَى اللَّهَ فِيكَ- بِأَفْضَلَ مِنْ أَنْ تُطِيعَ اللَّهَ فِيهِ‌[3].

“Be patient against the enemies (jealous) of bounties. You cannot seek a compensation from one who disobeys Allah in your case, more meritorious and better than obeying Allah in his case (exercise patience against his jealousy).”

قَالَ لِي‌ يَا زَيْدُ اصْبِرْ عَلَى أَعْدَاءِ النِّعَمِ فَإِنَّكَ لَنْ تُكَافِئَ مَنْ عَصَى اللَّهَ فِيكَ بِأَفْضَلَ مِنْ أَنْ تُطِيعَ اللَّهَ فِيهِ يَا زَيْدُ إِنَّ اللَّهَ اصْطَفَى الْإِسْلَامَ وَ اخْتَارَهُ فَأَحْسِنُوا صُحْبَتَهُ بِالسَّخَاءِ وَ حُسْنِ الْخُلُقِ.

“Once the Imam said to me, ‘O Zayd be patient against the enemies of the bounties (jealous people). You cannot compensate (retaliate to offset your suffering) from one who disobeys Allah through causing you to suffer, in other ways more properly, than obeying Allah in his case (in not causing any suffering to him). O Z

قَالَ رَسُولُ اللَّهِ ص‌ مِنْ أَحَبِّ السَّبِيلِ إِلَى اللَّهِ عَزَّ وَ جَلَّ جُرْعَتَانِ جُرْعَةُ غَيْظٍ تَرُدُّهَا بِحِلْمٍ وَ جُرْعَةُ مُصِيبَةٍ تَرُدُّهَا بِصَبْرٍ.

“The Messenger of Allah has said, ‘Of the most beloved path to Allah, the Most Majestic, the Most Holy, there are two drops: The drop of anger that one brushes aside and repels with tolerance and the drop of suffering that one wipes off with patience.’”

قَالَ لِي أَبِي‌ يَا بُنَيَّ مَا مِنْ شَيْ‌ءٍ أَقَرَّ لِعَيْنِ أَبِيكَ مِنْ جُرْعَةِ غَيْظٍ عَاقِبَتُهَا صَبْرٌ وَ مَا مِنْ شَيْ‌ءٍ يَسُرُّنِي أَنَّ لِي بِذُلِّ نَفْسِي حُمْرَ النَّعَمِ.

“The Imam said, ‘My father once said to me, “My son, there is nothing more delightful to the eyes of your father than the drop (feeling) of anger that precedes patience. My receiving the most noble of the bounties does not bring me any happiness if it may cuase humiliation to my soul.’””

اصْبِرُوا[1] عَلَى أَعْدَاءِ النِّعَمِ‌[2] فَإِنَّكَ لَنْ تُكَافِئَ مَنْ عَصَى اللَّهَ فِيكَ بِأَفْضَلَ مِنْ أَنْ تُطِيعَ اللَّهَ فِيهِ.

“Bear patience against the enemies of the bounties (Jealous people). You cannot compensate (your loss) from one who has disobeyed Allah in your case, in a more proper way than obeying Allah in his case.”

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ مَا مِنْ جُرْعَةٍ يَتَجَرَّعُهَا الْعَبْدُ أَحَبَّ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ جُرْعَةِ غَيْظٍ يَتَجَرَّعُهَا عِنْدَ تَرَدُّدِهَا فِي قَلْبِهِ إِمَّا بِصَبْرٍ وَ إِمَّا بِحِلْمٍ‌[3].

“Abu ‘Abd Allah (a.s.) once said to me, ‘The swallowing of a servant (of Allah) of no other drop is more beloved to Allah, the Most Majestic, the Most Holy, than the drop (feeling) of anger when it runs around in his heart, and he swallows it by means of patience and forbearance.’”

إِذَا وَقَعَ بَيْنَ رَجُلَيْنِ مُنَازَعَةٌ نَزَلَ مَلَكَانِ فَيَقُولَانِ لِلسَّفِيهِ مِنْهُمَا قُلْتَ وَ قُلْتَ‌[2] وَ أَنْتَ أَهْلٌ لِمَا قُلْتَ سَتُجْزَى بِمَا قُلْتَ وَ يَقُولَانِ لِلْحَلِيمِ‌ مِنْهُمَا صَبَرْتَ وَ حَلُمْتَ سَيَغْفِرُ اللَّهُ لَكَ إِنْ أَتْمَمْتَ ذَلِكَ قَالَ فَإِنْ رَدَّ الْحَلِيمُ عَلَيْهِ ارْتَفَعَ الْمَلَكَانِ.

“When two men dispute each other, two angels come down and say to the foolish one of the two, ‘You said what you said and you were the kind to say what you said and you will be brought to account for what you have said.’ Then they will say to the forbearing one of the two men, ‘You exercised patience and forbearance. A

قَالَ رَسُولُ اللَّهِ ص‌ مُدَارَاةُ النَّاسِ نِصْفُ الْإِيمَانِ وَ الرِّفْقُ بِهِمْ نِصْفُ الْعَيْشِ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع خَالِطُوا الْأَبْرَارَ سِرّاً وَ خَالِطُوا الْفُجَّارَ جِهَاراً وَ لَا تَمِيلُوا عَلَيْهِمْ فَيَظْلِمُوكُمْ فَإِنَّهُ سَيَأْتِي عَلَيْكُمْ زَمَانٌ لَا يَنْجُو فِيهِ مِنْ ذَوِي الدِّينِ إِلَّا مَنْ ظَنُّوا أَنَّهُ أَبْلَهُ وَ صَبَّرَ نَفْسَهُ عَلَى أَنْ يُقَالَ [لَهُ‌] إِنَّهُ أَبْلَه

“The Messenger of Allah has said, ‘Dealing kindly with people is half of belief and leniency to them is half of livelihood.’ The Imam then said, ‘Meet the virtuous people privately. Meet the criminals in public and do not be attracted to them; they will do injustice to you. There will come a time when, from the religio

إِذَا أَرَادَ اللَّهُ بِعَبْدٍ خَيْراً زَهَّدَهُ فِي الدُّنْيَا وَ فَقَّهَهُ فِي الدِّينِ وَ بَصَّرَهُ عُيُوبَهَا[1] وَ مَنْ أُوتِيَهُنَّ فَقَدْ أُوتِيَ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ وَ قَالَ لَمْ يَطْلُبْ أَحَدٌ الْحَقَّ بِبَابٍ أَفْضَلَ مِنَ الزُّهْدِ فِي الدُّنْيَا وَ هُوَ ضِدٌّ لِمَا طَلَبَ أَعْدَاءُ الْحَقِّ قُلْتُ جُعِلْتُ فِدَاكَ مِمَّا ذَا[2] قَالَ مِنَ الرَّغْبَةِ فِيهَا وَ قَالَ أَ لَا مِنْ صَبَّارٍ كَرِي

“Abu ‘Abd Allah (a.s.) has said, ‘When Allah wants good for a servant (of Allah) He makes him reduce his interest in worldly matters, grants him good understanding in religion, and shows him his shortcomings. Whoever receives these things receives the good of both this and the next life.’ The Imam then said, ‘For the s

قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ص‌ إِنَّ الدُّنْيَا قَدِ ارْتَحَلَتْ مُدْبِرَةً وَ إِنَّ الْآخِرَةَ قَدِ ارْتَحَلَتْ مُقْبِلَةً[7] وَ لِكُلِّ وَاحِدَةٍ مِنْهُمَا بَنُونَ فَكُونُوا مِنْ أَبْنَاءِ الْآخِرَةِ- وَ لَا تَكُونُوا مِنْ أَبْنَاءِ الدُّنْيَا أَلَا وَ كُونُوا مِنَ الزَّاهِدِينَ فِي الدُّنْيَا الرَّاغِبِينَ فِي الْآخِرَةِ أَلَا إِنَّ الزَّاهِدِينَ فِي الدُّنْيَا اتَّخَذُوا الْأَرْضَ بِسَاطاً وَ التُّرَابَ فِرَاش

“Ali ibn al-Husayn (a.s.) has said, ‘The world has begun to move backwards and the next world is moving forward. Each world has its sons. Therefore, you must be of the sons of the next world and not the sons of this world. You must be of those who have reduced their interest in worldly matters and of those seriously in

دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ع فَقَالَ يَا جَابِرُ وَ اللَّهِ إِنِّي لَمَحْزُونٌ وَ إِنِّي لَمَشْغُولُ الْقَلْبِ قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا شَغَلَكَ وَ مَا حَزَنَ قَلْبَكَ فَقَالَ يَا جَابِرُ إِنَّهُ مَنْ دَخَلَ قَلْبَهُ صَافِي‌ خَالِصِ دِينِ اللَّهِ شُغِلَ قَلْبُهُ عَمَّا سِوَاهُ يَا جَابِرُ مَا الدُّنْيَا وَ مَا عَسَى أَنْ تَكُونَ الدُّنْيَا هَلْ هِيَ إِلَّا طَعَامٌ أَكَلْتَهُ أَوْ ثَوْبٌ لَبِسْتَهُ أَوِ امْرَ

“Once I went to visit abu la’ far (a.s.) and he said, ‘O Jabir, I swear by Allah, I am very sad and my heart is pre-occupied.’ I then asked, ‘May Allah keep my soul in service for your cause, what has pre-occupied your heart and what is the reason for your sadness?’ The Imam said, ‘O Jabir, if the religion of Allah in

سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ قَالَ رَسُولُ اللَّهِ ص‌ قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنَّ مِنْ أَغْبَطِ أَوْلِيَائِي عِنْدِي رَجُلًا خَفِيفَ الْحَالِ‌[1] ذَا حَظٍّ مِنْ صَلَاةٍ أَحْسَنَ عِبَادَةَ رَبِّهِ بِالْغَيْبِ وَ كَانَ غَامِضاً فِي النَّاسِ‌[2] جُعِلَ رِزْقُهُ كَفَافاً فَصَبَرَ عَلَيْهِ عَجِلَتْ مَنِيَّتُهُ‌[3] فَقَلَّ تُرَاثُهُ وَ قَلَّتْ بَوَاكِيهِ.

‘The most envied person among My servants is a man whose needs are light, has a good share in prayer, who performs the worship of his Lord unseen, is obscure among the people, whose expenses are within the limits of bare necessities with which he exercises patience, whose death is quick (like a dead person free from wo

بِمَا صَبَرُوا عَلَى التَّقِيَّةِ- وَ يَدْرَؤُنَ بِالْحَسَنَةِ السَّيِّئَةَ[1] قَالَ الْحَسَنَةُ التَّقِيَّةُ وَ السَّيِّئَةُ الْإِذَاعَةُ.

"For their patience in the face of taqiyya (dissimulation), and they repel evil with good." He said, "The good deed is taqiyya, and the evil deed is spreading rumors."

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ أُمِرَ النَّاسُ بِخَصْلَتَيْنِ فَضَيَّعُوهُمَا فَصَارُوا مِنْهُمَا[2] عَلَى غَيْرِ شَيْ‌ءٍ الصَّبْرِ وَ الْكِتْمَانِ.

“Abu ‘Abd Allah (a.s.) has said, ‘People were commanded to maintain two characteristics, for the loss of which they involved themselves into something else; they were patience and silent abstinence.”

يَنْبَغِي لِلْمُؤْمِنِ أَنْ يَكُونَ فِيهِ ثَمَانُ خِصَالٍ- وَقُورٌ عِنْدَ الْهَزَاهِزِ صَبُورٌ عِنْدَ الْبَلَاءِ شَكُورٌ عِنْدَ الرَّخَاءِ قَانِعٌ بِمَا رَزَقَهُ اللَّهُ لَا يَظْلِمُ الْأَعْدَاءَ وَ لَا يَتَحَامَلُ لِلْأَصْدِقَاءِ[1] بَدَنُهُ مِنْهُ فِي تَعَبٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ إِنَّ الْعِلْمَ خَلِيلُ الْمُؤْمِنِ وَ الْحِلْمَ وَزِيرُهُ وَ الصَّبْرَ أَمِيرُ جُنُودِهِ وَ الرِّفْقَ أَخُوهُ وَ اللِّينَ وَالِ

“It is worthwhile of a believer to have eight qualities: (a) Dignity in volatile conditions, (b) patience on facing a misfortune, (c) gratitude in comfortable conditions, (d) contentment with what Allah has given him for sustenance, (e) justice for enemies, (f) not to be a burden for the friends, (g) that his own body

الْمُؤْمِنُ لَهُ قُوَّةٌ فِي دِينٍ وَ حَزْمٌ فِي لِينٍ وَ إِيمَانٌ فِي يَقِينٍ وَ حِرْصٌ فِي فِقْهٍ وَ نَشَاطٌ فِي هُدًى وَ بِرٌّ فِي اسْتِقَامَةٍ وَ عِلْمٌ فِي حِلْمٍ وَ كَيْسٌ فِي رِفْقٍ وَ سَخَاءٌ فِي حَقٍّ وَ قَصْدٌ فِي غِنًى وَ تَجَمُّلٌ فِي فَاقَةٍ وَ عَفْوٌ فِي قُدْرَةٍ وَ طَاعَةٌ لِلَّهِ فِي نَصِيحَةٍ وَ انْتِهَاءٌ فِي شَهْوَةٍ وَ وَرَعٌ فِي رَغْبَةٍ وَ حِرْصٌ فِي جِهَادٍ وَ صَلَاةٌ فِي شُغُلٍ وَ صَبْرٌ فِي ش

“The believer has power in religion. He is of solid determination but with soft words, his belief is in certainty, he has greed in deep understanding, is active in guidance, and virtuous in steadfastness. He has knowledge in forbearance, he is smart in friendliness, and generous in truth, modest in wealth, graceful in

الْمُؤْمِنُ حَلِيمٌ لَا يَجْهَلُ وَ إِنْ جُهِلَ عَلَيْهِ يَحْلُمُ وَ لَا يَظْلِمُ وَ إِنْ ظُلِمَ غَفَرَ وَ لَا يَبْخَلُ وَ إِنْ بُخِلَ عَلَيْهِ صَبَرَ[3].

“A believer is forbearing. He is not ignorant and if he is ignored he remains forbearing. He does not do injustice and if he is oppressed he forgives. He is not stingy, if stinginess is exercised against him he exercises patience.”

سُئِلَ النَّبِيُّ ص عَنْ خِيَارِ الْعِبَادِ[1] فَقَالَ الَّذِينَ إِذَا أَحْسَنُوا اسْتَبْشَرُوا وَ إِذَا أَسَاءُوا اسْتَغْفَرُوا وَ إِذَا أُعْطُوا شَكَرُوا وَ إِذَا ابْتُلُوا صَبَرُوا وَ إِذَا غَضِبُوا غَفَرُوا.

“The Holy Prophet was asked about the best ones among the servants (of Allah). The Holy Prophet said, ‘They are those who enjoy doing good deeds, and ask forgiveness when they do bad deeds, thank when they are favored, exercise patience when they suffer and forgive when they are subjected to anger.’”

كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَقُولُ‌ إِنَّ الْمَعْرِفَةَ بِكَمَالِ دِينِ الْمُسْلِمِ تَرْكُهُ الْكَلَامَ فِيمَا لَا يَعْنِيهِ وَ قِلَّةُ مِرَائِهِ وَ حِلْمُهُ وَ صَبْرُهُ وَ حُسْنُ خُلُقِهِ.

“Ali ibn al-Husayn (a.s.) has said, ‘Signs of perfect religion of a Muslim are his restraining from speaking things that do not concern him, his reduced disagreement, his forbearance, patience and his excellent moral behavior.’”

قَالَ النَّبِيُّ ص‌ أَ لَا أُخْبِرُكُمْ بِأَشْبَهِكُمْ بِي قَالُوا بَلَى يَا رَسُولَ اللَّهِ‌ قَالَ أَحْسَنُكُمْ خُلُقاً وَ أَلْيَنُكُمْ كَنَفاً وَ أَبَرُّكُمْ بِقَرَابَتِهِ وَ أَشَدُّكُمْ حُبّاً لِإِخْوَانِهِ فِي دِينِهِ وَ أَصْبَرُكُمْ عَلَى الْحَقِّ وَ أَكْظَمُكُمْ لِلْغَيْظِ وَ أَحْسَنُكُمْ عَفْواً وَ أَشَدُّكُمْ مِنْ نَفْسِهِ إِنْصَافاً فِي الرِّضَا وَ الْغَضَبِ.

35. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Muhammad ibn ‘Arafah from abu ‘Abd Allah (a.s.) who has said the following: “The Holy Prophet once asked, ‘Do you want me to tell you who is more similar to me? They replied, ‘Yes, O Messenger of Allah.’ The Holy Prophet then said, ‘It is he whose

سَمِعْتُ الرِّضَا ع يَقُولُ‌ لَا يَكُونُ الْمُؤْمِنُ مُؤْمِناً حَتَّى يَكُونَ فِيهِ ثَلَاثُ خِصَالٍ سُنَّةٌ مِنْ رَبِّهِ وَ سُنَّةٌ مِنْ نَبِيِّهِ وَ سُنَّةٌ مِنْ وَلِيِّهِ فَأَمَّا السُّنَّةُ مِنْ رَبِّهِ فَكِتْمَانُ سِرِّهِ قَالَ اللَّهُ عَزَّ وَ جَلَّ- عالِمُ الْغَيْبِ‌ فَلا يُظْهِرُ عَلى‌ غَيْبِهِ أَحَداً إِلَّا مَنِ ارْتَضى‌ مِنْ رَسُولٍ‌[4] وَ أَمَّا السُّنَّةُ مِنْ نَبِيِّهِ فَمُدَارَاةُ النَّاسِ فَإِنَّ اللَّ

“I heard al-Rida (a.s.) saying, ‘A believer cannot become a believer unless he has three qualities: one tradition from his Lord, one from His Holy Prophet and one from His Waliyy (one who possess Divine Authority). The tradition from his Lord is to hide his secret as Allah, the Most Majestic, the Most Holy, has said, ‘

قَالَ أَبُو جَعْفَرٍ ع‌ يَا عَبْدَ الْوَاحِدِ مَا يَضُرُّ رَجُلًا إِذَا كَانَ عَلَى ذَا الرَّأْيِ‌[1] مَا قَالَ النَّاسُ لَهُ وَ لَوْ قَالُوا مَجْنُونٌ وَ مَا يَضُرُّهُ وَ لَوْ كَانَ عَلَى رَأْسِ جَبَلٍ يَعْبُدُ اللَّهَ حَتَّى يَجِيئَهُ الْمَوْتُ.

“Once abu Ja’far (a.s.) said to me, ‘O ‘Abd al-Wahid, nothing can harm one, if he is a person of proper understanding, who believes in our (Divine Authority), no matter what people may say about him. Although they may call him insane it will not harm him even if he lives on a mountain worshipping Allah until death appr

قَالَ رَسُولُ اللَّهِ ص‌ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى لَوْ لَمْ يَكُنْ فِي الْأَرْضِ إِلَّا مُؤْمِنٌ وَاحِدٌ لَاسْتَغْنَيْتُ بِهِ عَنْ جَمِيعِ خَلْقِي وَ لَجَعَلْتُ لَهُ مِنْ إِيمَانِهِ أُنْساً لَا يَحْتَاجُ إِلَى أَحَدٍ.

“The Messenger of Allah has said, ‘Allah, the Most Blessed, the Most High, has said, “Had there not been more than one believer on earth, he would have been sufficient for Me in place of all of My other creatures and I would have made his belief to provide him good company to help him live independent of all creatures.

مَا يُبَالِي‌[2] مَنْ عَرَّفَهُ اللَّهُ هَذَا الْأَمْرَ أَنْ يَكُونَ عَلَى قُلَّةِ جَبَلٍ يَأْكُلُ مِنْ نَبَاتِ الْأَرْضِ حَتَّى يَأْتِيَهُ الْمَوْتُ.

“One to whom Allah grants belief in this cause (our Divine Authority) will have no trouble even if he were to live on top of a mountain using plants for food until approaching of one’s death.”

سَمِعْتُهُ يَقُولُ‌ مَا يَنْبَغِي لِلْمُؤْمِنِ أَنْ يَسْتَوْحِشَ إِلَى أَخِيهِ فَمَنْ دُونَهُ‌[3] الْمُؤْمِنُ عَزِيزٌ فِي دِينِهِ.

‘It does not benefit a believer to be apprehensive of his brother (in belief) of less perfect belief; believers are highly valued people in their religion.’”

دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فِي مَرْضَةٍ مَرِضَهَا لَمْ يَبْقَ مِنْهُ إِلَّا رَأْسُهُ‌[1] فَقَالَ يَا فُضَيْلُ إِنَّنِي كَثِيراً مَا أَقُولُ مَا عَلَى رَجُلٍ‌[2] عَرَّفَهُ اللَّهُ هَذَا الْأَمْرَ لَوْ كَانَ فِي رَأْسِ جَبَلٍ حَتَّى يَأْتِيَهُ الْمَوْتُ يَا فُضَيْلَ بْنَ يَسَارٍ إِنَّ النَّاسَ أَخَذُوا يَمِيناً وَ شِمَالًا وَ إِنَّا وَ شِيعَتَنَا هُدِينَا الصِّراطَ الْمُسْتَقِيمَ* يَا فُضَيْلَ بْنَ يَسَارٍ إ

“Once I went to see Abu ‘Abdillah (a.s.) in his illness that he endured and nothing was left of him except his head (due to weakness). The Imam said, I very often O Fudayl, say, ‘A man to whom Allah grants belief in this cause (our Divine Authority) will have no trouble even if he were to live on a mountain until the c

قَالَ رَسُولُ اللَّهِ ص‌ قَالَ اللَّهُ عَزَّ وَ جَلَّ مَا تَرَدَّدْتُ فِي شَيْ‌ءٍ أَنَا فَاعِلُهُ كَتَرَدُّدِي فِي مَوْتِ عَبْدِيَ الْمُؤْمِنِ‌[4] إِنَّنِي لَأُحِبُّ لِقَاءَهُ وَ يَكْرَهُ الْمَوْتَ فَأَصْرِفُهُ عَنْهُ وَ إِنَّهُ لَيَدْعُونِي فَأُجِيبُهُ وَ إِنَّهُ لَيَسْأَلُنِي فَأُعْطِيهِ وَ لَوْ لَمْ يَكُنْ فِي الدُّنْيَا إِلَّا وَاحِدٌ مِنْ عَبِيدِي مُؤْمِنٌ لَاسْتَغْنَيْتُ بِهِ عَنْ جَمِيعِ خَلْقِي وَ لَجَعَلْتُ

‘The Messenger of Allah has said, “Allah, the Most Majestic, the Most Holy, has said, ‘I never hesitated in doing anything as I do about the death of My believing servant. I love to meet him but he dislikes death and 1 then hold it back from him. He prays to Me and I answer his prayers, he asks Me for help and I provid

أَخَذَ اللَّهُ مِيثَاقَ الْمُؤْمِنِ عَلَى أَنْ لَا تُصَدَّقَ مَقَالَتُهُ وَ لَا يَنْتَصِفَ مِنْ عَدُوِّهِ‌[3] وَ مَا مِنْ مُؤْمِنٍ يَشْفِي نَفْسَهُ إِلَّا بِفَضِيحَتِهَا لِأَنَّ كُلَّ مُؤْمِنٍ مُلْجَمٌ‌[4].

“Allah has made a covenant with a believer (to have patience) when his words are not accepted as true and he does not avenge his enemies. A believer will not have any satisfaction without subjecting his soul to disgrace (before his own conscience); every believer is harnessed (as to his soul in the matters of worldly d

قَالَ رَسُولُ اللَّهِ ص‌ إِنَّ اللَّهَ أَخَذَ مِيثَاقَ الْمُؤْمِنِ عَلَى بَلَايَا أَرْبَعٍ أَيْسَرُهَا عَلَيْهِ‌[5] مُؤْمِنٌ يَقُولُ بِقَوْلِهِ‌[6] يَحْسُدُهُ أَوْ مُنَافِقٌ يَقْفُو أَثَرَهُ أَوْ شَيْطَانٌ يُغْوِيهِ أَوْ كَافِرٌ يَرَى جِهَادَهُ فَمَا بَقَاءُ الْمُؤْمِنِ بَعْدَ هَذَا.

“The Messenger of Allah has said, ‘Allah has made a covenant with a believer to exercise patience in the face of four kinds of misfortunes: the least serious of these is the envying of another believer against him who has the same belief, or a hypocrite that follows him (for hypocritical reason), Satan who tries to tem

مَا أَفْلَتَ الْمُؤْمِنُ مِنْ وَاحِدَةٍ مِنْ ثَلَاثٍ‌[7] وَ لَرُبَّمَا اجْتَمَعَتِ الثَّلَاثُ عَلَيْهِ إِمَّا بُغْضُ مَنْ يَكُونُ مَعَهُ فِي الدَّارِ يُغْلِقُ عَلَيْهِ بَابَهُ‌ يُؤْذِيهِ أَوْ جَارٌ يُؤْذِيهِ أَوْ مَنْ فِي طَرِيقِهِ إِلَى حَوَائِجِهِ يُؤْذِيهِ وَ لَوْ أَنَّ مُؤْمِناً عَلَى قُلَّةِ جَبَلٍ لَبَعَثَ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ شَيْطَاناً يُؤْذِيهِ وَ يَجْعَلُ اللَّهُ لَهُ مِنْ إِيمَانِهِ أُنْساً لَا

“A believer cannot escape one of three problems or perhaps all three at the same time: someone at home always bites him and closes his door to hurt him, a neighbor who annoys him, or someone on his way to work troubles him. Even if a believer may live on top of a mountain, Allah, the Majestic, the Glorious, sends Satan