The characteristics and virtues of the pious — Hadith 1
الحديث 1
Bihar al-Anwar · Allamah al-Majlisi
ِباً مَكْرُهُ[مُنْكَرُهُ] قَرِيباً مَعْرُوفُهُ صَادِقاً قَوْلُهُ حَسَناً فِعْلُهُ مُقْبِلاً خَيْرُهُ مُدْبِراً شَرُّهُ فَهُوَ فِي اَلْهَزَاهِزِ وَقُورٌ وَ فِي اَلْمَكَارِهِ صَبُورٌ وَ فِي اَلرَّخَاءِ شَكُورٌ لاَ يَحِيفُ عَلَى مَنْ يُبْغِضُ وَ لاَ يَأْثَمُ عَلَى مَنْ لاَ يُحِبُّ لاَ يَدَّعِي مَا لَيْسَ لَهُ وَ لاَ يَجْحَدُ حَقّاً هُوَ عَلَيْهِ يَعْتَرِفُ بِالْحَقِّ قَبْلَ أَنْ يُشْهَدَ عَلَيْهِ وَ لاَ يُضِيعُ مَا اُسْتُحْفِظَ[لاَ يَنْسَى مَا ذُكِّرَهُ] وَ لاَ يُنَابِزُ بِالْأَلْقَابِ وَ لاَ يَبْغِي عَلَى أَحَدٍ وَ لاَ يَهُمُّ بِالْحَسَدِ وَ لاَ يُضِرُّ بِالْجَارِ وَ لاَ يَشْمَتُ بِالْمَصَائِبِ سَرِيعٌ إِلَى اَلصَّلَوَاتِ مُؤَدٍّ لِلْأَمَانَاتِ بَطِيءٌ عَنِ اَلْمُنْكِرَاتِ يَأْمُرُ بِالْمَعْرُوفِ وَ يَنْهَى عَنِ اَلْمُنْكَرِ لاَ يَدْخُلُ فِي اَلْأُمُورِ بِجَهْلٍ وَ لاَ يَخْرُجُ مِنَ اَلْحَقِّ بِعَجْزٍ إِنْ صَمَتَ لَمْ يَغُمَّهُ صَمْتُهُ وَ إِنْ نَطَقَ لَمْ يَقُلْ خَطَأً وَ إِنْ ضَحِكَ لَمْ يَعْدُ صَوْتُهُ سَمْعَهُ قَانِعاً بِالَّذِي قُدِّرَ لَهُ وَ لاَ يَجْمَعُ يَجْمَحُ بِهِ اَلْغَيْظُ وَ لاَ يَغْلِبُهُ اَلْهَوَى وَ لاَ يَقْهَرُهُ اَلشُّحُّ وَ لاَ يَطْمَعُ فِيمَا لَيْسَ لَهُ يُخَالِطُ اَلنَّاسَ لِيَعْلَمَ وَ يَصْمُتُ لِيَسْلَمَ وَ يَسْأَلُ لِيَفْهَمَ لاَ يُنْصِتُ لِيُعْجَبَ بِهِ وَ لاَ يَتَكَلَّمُ لِيَفْخَرَ عَلَى مَنْ سِوَاهُ إِنْ بُغِيَ عَلَيْهِ صَبَرَ حَتَّى يَكُونَ اَللَّهُ هُوَ اَلَّذِي يَنْتَقِمُ لَهُ نَفْسُهُ مِنْهُ فِي عَنَاءٍ وَ اَلنَّاسُ مِنْهُ فِي رَاحَةٍ أَتْعَبَ نَفْسَهُ لِآخِرَتِهِ وَ أَرَاحَ اَلنَّاسَ مِنْ شَرِّهِ بُعْدُ مَنْ تَبَاعَدَ عَنْهُ بُغْضٌ وَ نَزَاهَةٌ وَ دُنُوُّ مَنْ دَنَا مِنْهُ لِينٌ وَ رَحْمَةٌ فَلَيْسَ تَبَاعُدُهُ بِكِبْرٍ وَ لاَ عَظَمَةٍ وَ لاَ دُنُوُّهُ بِخَدِيعَةٍ وَ لاَ خِلاَبَةٍ بَلْ يَقْتَدِي بِمَنْ كَانَ قَبْلَهُ مِنْ أَهْلِ اَلْخَيْرِ وَ هُوَ إِمَامٌ لِمَنْ خَلْفَهُ مِنْ أَهْلِ اَلْبِرِّ قَالَ فَصَعِقَ هَمَّامٌ صَعْقَةً كَانَتْ نَفْسُهُ فِيهَا فَقَالَ أَمِيرُ اَلْمُؤْمِنِينَ ع أَمَا وَ اَللَّهِ لَقَدْ كُنْتُ أَخَافُهَا عَلَيْهِ وَ أَمَرَ بِهِ فَجُهِّزَ وَ صَلَّى عَلَيْهِ وَ قَالَ هَكَذَا تَصْنَعُ اَلْمَوَاعِظُ اَلْبَالِغَةُ بِأَهْلِهَا فَقَالَ قَائِلٌ فَمَا بَالُكَ أَنْتَ يَا أَمِيرَ اَلْمُؤْمِنِينَ قَالَ ع وَيْلَكَ إِنَّ لِكُلٍّ أَجَلاً لَنْ يَعْدُوَهُ وَ سَبَباً لاَ يُجَاوِزُهُ فَمَهْلاً لاَ تَعُدْ فَإِنَّمَا نَفَثَ عَلَى لِسَانِكَ اَلشَّيْطَانُ.
s not commit sin for the sake of him whom he loves. He does not claim of possessing that which is not his and does not deny the right that is incumbent upon him. He admits truth before evidence is brought against him. <br> He does not misappropriate what is placed in his custody, and does not forget what he is required to remember. He does not call others bad names, he does not oppress anybody, he does not take the initiative in envy, he does not cause harm to his neighbor, and he does not feel happy at others misfortunes. He hurries to offer the prayers, keeps the trusts that are deposited with him so honestly, slows down in acting the evil deeds, enjoins good, forbids evil, does not engage himself in matters ignorantly, and does not go out of the right out of his failure. <br> If he is silent, his silence does not grieve him. If he speaks, he does not err. If he laughs, he does not raise his voice beyond his hearing. He is satisfied with that which is decided for him. Rage does not cause his to exceed the limits, passion does not overcome him, and stinginess does not predominate him. He is not greed for that which is not his. He associates with people so as to learn, keeps silent so as to save himself, puts questions so as to understand, and investigates so as to have knowledge. His silence is not purposed for making people wondering at him and his wording is not purposed for priding himself on others. <br> If he is wronged, he endures until 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 is his nearness by way of deceit and cheating. <br> He imitates the virtuous people who preceded him and is the leader of the pious people who will come after him. It is related that Homam passed into a deep swoon and then expired. Then Amir ul-Mu’minin said: “Verily, by Allah I had this fear about him. ” The Imam (a) ordered people to prepare Homam’s funeral ceremonies. He offered the Deceased Prayer on his body. Then he added: “Effective advises produce such effects on receptive minds. ” Someone said to him: “O Amir ul-Mu’minin, how is it you do not receive such an effect? ” Amir ul-Mu’minin replied: “Woe to you. For death, there is a fixed hour, which cannot be exceeded and a cause, which does not change. Now look, never repeat such talk, which the Shaitan had put on your tongue. ”
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