Imam Jafar ibn Muhammad [a]
1846 sayings · page 43 of 47
Imam Sadiq (a.s) stated that Ameer al-Momineen (a.s) said : "O' son of Adam! Indeed thinking can attract one towards good deeds, and repentance can cause one to abandon evil deeds. Whatever is not lasting - even if it seems a lot to some people - will not harm what is lasting, even if it is rare and hard to get."
Mishkat ul-Anwar, Section 1 on Faith, Islam & Related Issues, Chapter 9 on Thinking, Hadees 157 · permalink
In Al-Mahasin it is narrated that Imam Sadiq (a.s) said: "A man went to the Prophet of Allah (a.s) and said that he had come to swear allegiance to Islam. Allah's Prophet (a.s) said: "So that you kill your father?" The man withdrew his hand and changed his mind. Later he returned and said he had come to swear allegiance to Islam. Allah's Prophet (a.s) said: "So that you kill your father?" The man said: "Yes." The Prophet (a.s) said "A believer sees his faith in his actions and an unbeliever sees his disbelief in his actions. I swear by Him who has control over my life! They do not realize their own position and learn a lesson from the evil deeds of the hypocrites and the infidels which are due to the disbelief."
Mishkat ul-Anwar, Section 1 on Faith, Islam & Related Issues, Chapter 10 on on Faith and Islam, Hadees 159 · permalink
Imam Sadiq (a.s) quoted the following on the authority of Ameer al-Momineen (a.s) : "There are certain signs by which religious people can be recognized. These are truthfulness, trustworthiness, fulfilling one's promise, observing the relations of kin, being kind with the weak ones, and the subordinates, minimal sexual intercourse with women, doing good deeds, being good-tempered, using knowledge, and doing whatever helps man approach Allah. Blessed be such people. They shall prosper, and have a good place to return to."
Mishkat ul-Anwar, Section 1 on Faith, Islam & Related Issues, Chapter 10 on on Faith and Islam, Hadees 160 · permalink
Imam Sadiq (a.s) reported the following on the authority of Ameer al-Momineen (a.s) : "No one shall experience real faith unless he realizes that he shall suffer from whatever he is to suffer, and he shall be safe from whatever he should be saved from. Indeed it is Allah who brings forth loss or gain."
Mishkat ul-Anwar, Section 1 on Faith, Islam & Related Issues, Chapter 10 on on Faith and Islam, Hadees 161 · permalink
Allah will grant material goods to both His friends and His enemies. But He will only grant faith to those whom He loves.
Mishkat ul-Anwar, Section 1 on Faith, Islam & Related Issues, Chapter 10 on on Faith and Islam, Hadees 163 · permalink
Imam Sadiq (a.s) reported on the authority of his grandfather that Imam Ali (a.s) said that Allah's Prophet (a.s) said: Whoever performs ablution and prays properly, pays the alms tax, overcomes his anger, controls his tongue, seeks Allah's forgiveness for his sins, and guides his family members has indeed completed the real aspects of faith and the gates of Heaven are open to him."
Mishkat ul-Anwar, Section 1 on Faith, Islam & Related Issues, Chapter 10 on on Faith and Islam, Hadees 164 · permalink
"One day when the Prophet of Allah (a.s) saw Harith ibn Malik ibn al-Naemane al-Ansarie, he asked him: "O' Harith! How did you spent the night until the morning?" Harith replied: "O' Prophet of Allah! I spent the night until the morning as a true believer." The Prophet (a.s) said:
Mishkat ul-Anwar, Section 1 on Faith, Islam & Related Issues, Chapter 10 on on Faith and Islam, Hadees 165 · permalink
Imam Sadiq (a.s) said the following regarding Allah's statement:
Mishkat ul-Anwar, Section 1 on Faith, Islam & Related Issues, Chapter 10 on on Faith and Islam, Hadees 166 · permalink
Verily the one who enjoins good and prohibits wrong should possess three qualities: he should act upon that which he enjoins and abstain from that which he prohibits; he must be just with regards to what he enjoins and just with regards to what he prohibits; and he must be gentle in what he enjoins and gentle in what he prohibits.
al-Khisal, p. 109, no. 79; Mizan ul Hikmah, page No. 266 · permalink
It is honour indeed for a believer that when he sees wrong being done, Allah, Mighty and Exalted, knows his heart to have rejected it.
al-Kafi, v. 5, p. 60, no. 1; Mizan ul Hikmah, page No. 267 · permalink
If everything is determined by fate and destiny, then wherefore the sorrow?!
Amali al-Saduq, p. 16, no. 5; Mizan ul Hikmah, page No. 885 · permalink
One of the prophets complained of his grief to Allah. So he commanded him to eat grapes
al-Mahasin, v. 2, p. 362, no. 2262; Mizan ul Hikmah, page No. 886 · permalink
He who finds himself sorrowful for no reason should wash his head
al-Da`awat, p. 120, no. 284; Mizan ul Hikmah, page No. 886 · permalink
Abu Basir narrated, 'I once went to visit Abu `Abdillah [al-Sadiq] (AS) along with one of our companions. I said to him, 'O son of the Prophet! Could I but sacrifice myself for you. I grieve and become sorrowful without knowing the cause of that.' So Abu `Abdillah (AS) replied, 'Truly that sorrow and joy reaches you from us, for when sorrow or joy comes to us it comes to you too, for indeed we and you are all from the Light of Allah, Mighty and Exalted.'
Ellal al-Shara'ie, p. 93, no. 2; Mizan ul Hikmah, page No. 886 · permalink
It is narrated in Bihar al-Anwar that the scholar [al-Sadiq] (AS) was once asked about why a man may wake up in the morning feeling sad without knowing the reason for his sorrow. He said, 'If that happens to him then he should know that his brother is in sorrow, and similarly if he wakes up happy without a specific reason for that joy. And Allah's help do we seek with regard to the rights of the brothers.
Bihar al-Anwar, v. 74, p. 227, no. 20; Mizan ul Hikmah, page No. 886 · permalink
The believer wakes up in the morning sorrowful and sleeps at night sorrowful, and nothing suits him but that
al-Da`awat, p. 287, no. 18; Mizan ul Hikmah, page No. 887 · permalink
The breath of one who is saddened on our account and is grieved for the oppression done unto us is glorification, and his grief for our cause is worship
al-Kafi, v. 2, p. 226, no. 16; Mizan ul Hikmah, page No. 887 · permalink
Verily the spirits neither merge with the body nor are they independent of it. Rather they are like a thin veil surrounding the body
Bihar al-Anwar, v. 61, p. 40, no. 11; Mizan ul Hikmah, page No. 887 · permalink
The spirit is a subtle form that envelopes a dense shell [i.e. the body].
Bihar al-Anwar, p. 34, no. 7; Mizan ul Hikmah, page No. 887 · permalink
when asked by his companion Abu Basir whether the spirit remains with the body during sleep or leaves it, replied, 'No, O Abu Basir, verily if the spirit were to leave the body it would never again return to it. It is actually like the sun that is fixed in its place in the centre of the sky, yet its rays extend out to the earth.
Jami`a al-Akhbar, p. 488, no. 1360; Mizan ul Hikmah, page No. 889 · permalink
Do not probe into the religiosity of people lest you remain without a friend
Bihar al-Anwar, v. 78, p. 253, no. 109; Mizan ul Hikmah, page No. 890 · permalink
Five things must be judged with the benefit of the doubt: allegiance, marriage, inheritance, animal slaughtering, and testimonies. If the person appears to be trustworthy, his testimony must be accepted without investigating his inner thoughts
Wasael al-Shi`aah, v. 18, p. 213, no. 1; Mizan ul Hikmah, page No. 891 · permalink
Imam al-Sadiq (AS) said about the verse: "but do not squander wastefully" '[It refers to] one who spends for other than the obedience of Allah, who is a squanderer; and one who spends in the path of good, who is economical
Tafsir al-`Ayyashi, v. 2, p. 288, no. 53; Mizan ul Hikmah, page No. 892 · permalink
Im?m Ja'far ibn Muhammad al-S?diq (a.s.) in answer to Abu Basir's question about the verse: "but do not squander wastefully" 'When a man spends all his money and remains penniless'. Abu Basir then asked, 'Is spending in such a way for something lawful still called squandering?
Tafsir al-`Ayyashi, v. 2, p. 288 no. 54; Mizan ul Hikmah, page No. 892 · permalink
The believer lies between two fears, fear of a sin that he has committed in the past and does not know what action Allah has taken [with regards to it], and fear for the remainder of his life in which he does not know what destructive sins he may commit, therefore he always wakes up in the morning fearful and it is only fear that reforms him.
al-Kafi, v. 2, p. 71, no. 12; Mizan ul Hikmah, page No. 318 · permalink
Hope in Allah with such hope that it will not embolden you to disobey Him, and fear Allah with such fear that it will not cause you to despair of His mercy.
Bihar al-Anwar, v. 70, p. 384, no. 39; Mizan ul Hikmah, page No. 319 · permalink
My father (AS) used to say, 'There is no believing servant except that in his heart are two lights, a light of fear and a light of hope, if they were each to be measured neither would exceed the other.
al-Kafi, v. 2, p. 67, no. 1; Mizan ul Hikmah, page No. 319 · permalink
A servant is not a believer until he is both fearful and hopeful, and he is not fearful and hopeful until he acts in accordance with what he fears and what he hopes for.
Bihar al-Anwar, v. 70, p. 392, no. 61; Mizan ul Hikmah, page No. 319 · permalink
The fearful one is he whose dread has not left him with a tongue with which to speak.
Bihar al-Anwar, v. 78, p. 244, no. 54; Mizan ul Hikmah, page No. 319 · permalink
If you enter a place which you fear, then recite this verse, "My Lord! Admit me with a worthy entrance, and bring me out with a worthy departure, and render me a favourable authority from yourself" [Qur'an 17:80], and if you see someone whom you fear, then recite Ayat al-Kursi [The verse of the Throne in the Holy Qur'an, 2:255-257].'
Bihar al-Anwar, v. 76, p. 237, no. 37; Mizan ul Hikmah, page No. 323 · permalink
Verily the one who remembers Allah will never be struck by lightning
Amali al-Saduq, p. 375, no. 3; Mizan ul Hikmah, page No. 776 · permalink
There is no man from among you who will become a jurist until they understand the intents of our speech.
Ma`ani al-Akhbar, v. 2, p. 3; Mizan ul Hikmah, page No. 496 · permalink
When a jurist believer dies a void is left in Islam that nothing can ever again fill.
al-Kafi, v. 1, p. 38, no. 2; Mizan ul Hikmah, page No. 497 · permalink
No believer's death makes Satan happier more than the death of a jurist.
al-Kafi, v. 1, p. 38, no. 1; Mizan ul Hikmah, page No. 497 · permalink
Among what Allah, the Exalted, revealed to Prophet Moses: 'I have not created anything as dear to Me as My believing servant, so when I try him, I do so for his own good, and I make him prosper for his own good, and I shield him for his own good. And I know best what improves My servant, so let him endure My trial and be thankful for My favors, and be content with My decree, and I will record him among the righteous
Bihar al-Anwar, v. 72, p. 331, no. 14; Mizan ul Hikmah, page No. 662 · permalink
Whoever is plagued by one of three things wishes to die: continuous poverty, a disgraceful wife, and an overpowering enemy
Tuhaf al-`Uqoul, no. 318; Mizan ul Hikmah, page No. 663 · permalink
When an ordeal is added to another, relief will result from the ordeal
Tuhaf al-`Uqoul, no. 357; Mizan ul Hikmah, page No. 664 · permalink
Saying 'There is no god but Allah' is the price for Paradise.
al-Tawhid, p. 21, no. 13; Mizan ul Hikmah, page No. 666 · permalink
There are three things which if a person performs even one, Allah will make Paradise incumbent upon him: to give charity when one is needy oneself, cheerfulness with the whole world, and being just in spite of one's self
al-Kafi, v. 2, p. 103, no. 2; Mizan ul Hikmah, page No. 667 · permalink
He who answers regarding all that is asked is mad.
Ma`ani al-Akhbar, p. 238, no. 2; Mizan ul Hikmah, page No. 110 · permalink
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