A man said, “O Messenger of Allah, which deed is best?” He said, “Faith in Allah and affirmation, and striving in the path of Allah, and an accepted pilgrimage.” The man said, “You have mentioned many things, O Messenger of Allah.” So the Messenger of Allah ﷺ said, “Gentle speech, offering food, graciousness, and good character.” The man said, “I want one single statement.” The Messenger of Allah ﷺ said to him, “Go, and do not accuse Allah concerning yourself.”

قَالَ رَجُلٌ يَا رَسُولَ اللهِ أَيُّ الْعَمَلِ أَفْضَلُ؟ قَالَ إِيمَانٌ بِاللهِ وَتَصْدِيقٌ وَجِهَادٌ فِي سَبِيلِ اللهِ وَحَجٌّ مَبْرُورٌ قَالَ الرَّجُلُ أَكْثَرْتَ يَا رَسُولَ اللهِ فَقَالَ رَسُولُ اللهِ ﷺ فَلِينُ الْكَلَامِ وَبَذْلُ الطَّعَامِ وَسَمَاحٌ وَحُسْنُ خُلُقٍ قَالَ الرَّجُلُ أُرِيدُ كَلِمَةً وَاحِدَةً قَالَ لَهُ رَسُولُ اللهِ ﷺ اذْهَبْ فَلَا تَتَّهِمِ اللهَ عَلَى نَفْسِكَ

I came to the Messenger of Allah ﷺ and said, "O Messenger of Allah, who is ˹joining˺ you in this matter ˹of Islam˺" He said, "Free men and slaves." 

I said, "What is Islam?" He said, "Good words and feeding others." 

I said, "What is faith?" He said, "Patience and graciousness."

I said, "Which aspect of Islam is best?" He said, "One who Muslims are safe from his tongue and hand."

I said, "Which aspect of faith is best?" He said, "Good character."

I said, "Which prayer is best?" He said, "Long standing in prayer."

I said, "Which migration is best?" He said, "To abandon what your Lord dislikes."

I said, "Which jihad is best?" He said, "To fight in the way of Allah with your wealth and your life."

I said, "Which hours of the day are best?" He said, "The last part of the night, then the witnessed prayer until the dawn rises. When the dawn comes, there is no prayer except two units until you pray the Fajr prayer. When you have prayed the Fajr prayer, refrain from praying until the sun has risen. When the sun rises, it rises between the two horns of Satan, and the disbelievers prostrate to it. Refrain from praying until it has risen high. When it becomes high, pray, for the prayer is witnessed until the shadow of a spear's length has passed. When the shadow has passed, refrain from praying, for the prayer is witnessed until the sun has set. When it has set, refrain from praying, for it sets or disappears between the two horns of Satan, and the disbelievers prostrate to it."

أَتَيْتُ رَسُولَ اللهِ ﷺ فَقُلْتُ: يَا رَسُولَ اللهِ مَنْ مَعَكَ عَلَى هَذَا الْأَمْرِ؟ قَالَ حُرٌّ وَعَبْدٌ 

قُلْتُ مَا الْإِسْلَامُ؟ قَالَ طِيبُ الْكَلَامِ وَإِطْعَامُ الطَّعَامِ 

قُلْتُ مَا الْإِيمَانُ؟ قَالَ الصَّبْرُ وَالسَّمَاحَةُ 

قَالَ قُلْتُ أَيُّ الْإِسْلَامِ أَفْضَلُ؟ قَالَ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ 

قَالَ قُلْتُ أَيُّ الْإِيمَانِ أَفْضَلُ؟ قَالَ خُلُقٌ حَسَنٌ 

قَالَ قُلْتُ أَيُّ الصَّلَاةِ أَفْضَلُ؟ قَالَ طُولُ الْقُنُوتِ 

قَالَ قُلْتُ أَيُّ الْهِجْرَةِ أَفْضَلُ؟ قَالَ أَنْ تَهْجُرَ مَا كَرِهَ رَبُّكَ ﷻ 

قَالَ قُلْتُ فَأَيُّ الْجِهَادِ أَفْضَلُ؟ قَالَ مَنْ عُقِرَ جَوَادُهُ وَأُهْرِيقَ دَمُهُ 

قَالَ قُلْتُ أَيُّ السَّاعَاتِ أَفْضَلُ؟ قَالَ جَوْفُ اللَّيْلِ الْآخِرُ ثُمَّ الصَّلَاةُ مَكْتُوبَةٌ مَشْهُودَةٌ حَتَّى يَطْلُعَ الْفَجْرُ فَإِذَا طَلَعَ الْفَجْرُ فَلَا صَلَاةَ إِلَّا الرَّكْعَتَيْنِ حَتَّى تُصَلِّيَ الْفَجْرَ فَإِذَا صَلَّيْتَ صَلَاةَ الصُّبْحِ فَأَمْسِكْ عَنِ الصَّلَاةِ حَتَّى تَطْلُعَ الشَّمْسُ فَإِذَا طَلَعَتِ الشَّمْسُ فَإِنَّهَا تَطْلُعُ فِي قَرْنَيْ شَيْطَانٍ وَإِنَّ الْكُفَّارَ يُصَلُّونَ لَهَا فَأَمْسِكْ عَنِ الصَّلَاةِ حَتَّى تَرْتَفِعَ فَإِذَا ارْتَفَعَتْ فَالصَّلَاةُ مَكْتُوبَةٌ مَشْهُودَةٌ حَتَّى يَقُومَ الظِّلُّ قِيَامَ الرُّمْحِ فَإِذَا كَانَ كَذَلِكَ فَأَمْسِكْ عَنِ الصَّلَاةِ حَتَّى تَمِيلَ فَإِذَا مَالَتْ فَالصَّلَاةُ مَكْتُوبَةٌ مَشْهُودَةٌ حَتَّى تَغْرُبَ الشَّمْسُ فَإِذَا كَانَ عِنْدَ غُرُوبِهَا فَأَمْسِكْ عَنِ الصَّلَاةِ فَإِنَّهَا تَغْرُبُ أَوْ تَغِيبُ فِي قَرْنَيْ شَيْطَانٍ وَإِنَّ الْكُفَّارَ يُصَلُّونَ لَهَا

A man came to the Prophet ﷺ and said, “O Prophet of Allah, which deed is best?” He said, “Faith in Allah, believing in Him, and striving in His cause.” He said, “I want something easier than that, O Messenger of Allah.” He said, “Graciousness and patience.” He said, “I want something easier than that, O Messenger of Allah.” He said, “Do not accuse Allah regarding anything He has decreed for you.”

إِنَّ رَجُلًا أَتَى النَّبِيَّ ﷺ فَقَالَ: يَا نَبِيَّ اللهِ، أَيُّ الْعَمَلِ أَفْضَلُ؟ قَالَ: «الْإِيمَانُ بِاللهِ وَتَصْدِيقٌ بِهِ وَجِهَادٌ فِي سَبِيلِهِ». قَالَ: أُرِيدُ أَهْوَنَ مِنْ ذَلِكَ يَا رَسُولَ اللهِ. قَالَ: «السَّمَاحَةُ وَالصَّبْرُ». قَالَ: أُرِيدُ أَهْوَنَ مِنْ ذَلِكَ يَا رَسُولَ اللهِ. قَالَ: «لَا تَتَّهِمِ اللهَ فِي شَيْءٍ قَضَى لَكَ بِهِ»

[Machine] There was a matter in my heart that saddened me: that I had not asked the Messenger of Allah ﷺ about it, nor had I heard anyone ask him about it. So I kept watching for an opportunity. One day I entered upon him while he was performing ablution, and I found him in two conditions I loved to find him in: free (unoccupied) and in good spirits. I said, “O Messenger of Allah, will you permit me to ask you?” He said, “Yes—ask whatever occurs to you.” I said, “O Messenger of Allah, what is faith?” He said, “Generosity and patience.” I said, “Then which of the believers is best in faith?” He said, “The one with the best character.” I said, “Then which of the Muslims is best in Islam?” He said, “The one from whose tongue and hand the Muslims are safe.” I said, “Then which jihad is best?” He lowered his head and remained silent for a long time, until I feared I had burdened him, and I wished I had not asked him—especially since I had heard him the day before say: “Indeed, the greatest of the Muslims in wrongdoing against the Muslims is the one who asks about something that was not prohibited for them, and then it is prohibited for them because of his question.” So I said, “I seek refuge in Allah from the anger of Allah and the anger of His Messenger ﷺ.” He raised his head and said, “What did you say?” I said, “Which jihad is best?” He said, “A word of justice in the presence of a tyrannical ruler.”

كَانَتْ فِي نَفْسِي مَسْأَلَةٌ قَدْ أَحْزَنَنِي أَنِّي لَمْ أَسْأَلْ رَسُولَ اللَّهِ ﷺ عَنْهَا وَلَمْ أَسْمَعْ أَحَدًا يَسْأَلُهُ عَنْهَا فَكُنْتُ أَتَحَيَّنُهُ فَدَخَلْتُ عَلَيْهِ ذَاتَ يَوْمٍ وَهُوَ يَتَوَضَّأُ فَوَافَقْتُهُ عَلَى حَالَتَيْنِ كُنْتُ أُحِبُّ أَنْ أُوَافِقَهُ عَلَيْهِمَا وَجَدْتُهُ فَارِغًا وَطَيِّبَ النَّفْسِ فَقُلْتُ يَا رَسُولَ اللَّهِ أَتَأْذَنُ لِي أَنْ أَسْأَلَكَ؟ قَالَ «نَعَمْ سَلْ عَمَّا بَدَا لَكَ» قُلْتُ يَا رَسُولَ اللَّهِ مَا الْإِيمَانُ؟ قَالَ «السَّمَاحَةُ وَالصَّبْرُ» قُلْتُ فَأَيُّ الْمُؤْمِنِينَ أَفْضَلُ إِيمَانًا؟ قَالَ «أَحْسَنُهُمْ خُلُقًا» قُلْتُ فَأَيُّ الْمُسْلِمِينَ أَفْضَلُهُمْ إِسْلَامًا؟ قَالَ «مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ» قُلْتُ فَأَيُّ الْجِهَادِ أَفْضَلُ؟ فَطَأْطَأَ رَأْسَهُ فَصَمَتَ طَوِيلًا حَتَّى خِفْتُ أَنْ أَكُونَ قَدْ شَقَقْتُ عَلَيْهِ وَتَمَنَّيْتُ إِنْ لَمْ أَكُنْ سَأَلْتُهُ وَقَدْ سَمِعْتُهُ بِالْأَمْسِ يَقُولُ «إِنَّ أَعْظَمَ الْمُسْلِمِينَ فِي الْمُسْلِمِينَ جُرْمًا لِمَنْ سَأَلَ عَنْ شَيْءٍ لَمْ يُحَرَّمْ عَلَيْهِمْ فَحُرِّمَ عَلَيْهِمْ مِنْ أَجْلِ مَسْأَلَتِهِ» فَقُلْتُ أَعُوذُ بِاللَّهِ مِنْ غَضَبِ اللَّهِ وَغَضَبِ رَسُولِهِ ﷺ فَرَفَعَ رَأْسَهُ فَقَالَ «كَيْفَ قُلْتَ؟» قُلْتُ أَيُّ الْجِهَادِ أَفْضَلُ؟ فَقَالَ «كَلِمَةُ عَدْلٍ عِنْدَ إِمَامٍ جَائِرٍ»

[Machine] There was a question on my mind that had saddened me. I had not asked the Messenger of God ﷺ about it, nor had I heard anyone ask him about it, so I kept waiting for the right moment. One day I entered while he was performing ablution, and I found him in two circumstances I loved to find him in: free (unoccupied) and in good spirits. So I said, “O Messenger of God, give me permission to ask you.” He said, “Yes—ask whatever occurs to you.”

I said, “O Messenger of God, what is faith?” He said, “Forbearance and patience.”

I said, “Which of the believers is best in faith?” He said, “The one with the best character.”

I said, “Then which of the Muslims is best in Islam?” He said, “The one from whose hand and tongue the Muslims are safe.”

I said, “Then which jihad is best?” He lowered his head and remained silent for a long time, until I feared I had burdened him, and I wished I had not asked him. And I had heard him the day before saying, “Indeed the greatest in جرم (offense) among the Muslims is the one who asks about something that was not forbidden to them, and then it is forbidden because of his questioning.” So I said, “I seek refuge in God from the anger of God and the anger of His Messenger.”

He raised his head and said, “What did you say?” I said, “Which jihad is best?” He said, “A word of justice before a tyrannical ruler.”

كَانَتْ فِي نَفْسِي مَسْأَلَةٌ قَدْ أَحْزَنَتْنِي لَمْ أسْأَلْ رَسُولَ اللهِ ﷺ عَنْهَا وَلَمْ أسْمَعْ أَحَدًا يَسْأَلُهُ عَنْهَا فَكُنْتُ أَتَحَيَّنُهُ فَدَخَلْتُ ذَاتَ يَوْمٍ وَهُوَ يَتَوَضَّأُ فَوَافَقْتُهُ عَلَى حَالَيْنِ كُنْتُ أَُحِبُّ أَنْ أُوَافِقَهُ عَلَيْهِمَا وَجَدْتُهُ فَارِغًا طَيِّبَ النَّفْسِ فَقُلْتُ يَا رَسُولَ اللهِ ائْذَنْ لِي فَأَسْأَلَكَ قَالَ «نَعَمْ سَلْ عَمَّا بَدَا لَكَ» قُلْتُ يَا رَسُولَ اللهِ مَا الْإِيمَانُ؟ قَالَ «السَّماحُة وَالصَّبْرُ» قُلْتُ وَأَيُّ الْمُؤْمِنِينَ أَفْضَلُهُمْ إِيمَانًا؟ قَالَ «أَحْسَنُهُمْ خُلُقًا» قُلْتُ فَأَيُّ الْمُسْلِمِينَ أَفْضَلُ إِسْلَامًا؟ قَالَ «مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ يَدِهِ وَلِسَانِهِ» قُلْتُ فَأَيُّ الْجِهَادِ أَفْضَلُ؟ فَطَأْطَأَ رَأْسَهُ فَصَمَتَ طَوِيلًا حَتَّى خِفْتُ أَنْ أَكُونَ قَدْ شَقَقْتُ عَلَيْهِ وتَمَنَّيْتُ أَنْ لَمْ أَكُنْ سَأَلْتُهُ وَقَدْ سَمِعْتُهُ بِالْأَمْسِ يَقُولُ «إِنَّ أَعْظَمَ النَّاسِ فِي الْمُسْلِمِينَ جُرْمًا لَمَنْ سَأَلَ عَنْ شَيْءٍ لَمْ يُحَرَّمْ عَلَيْهِمْ فَحُرِّمَ مِنْ أَجْلِ مَسْأَلَتِهِ» فَقُلْتُ أَعُوذُ بِاللهِ مِنْ غَضِبِ اللهِ وَغَضِبِ رَسُولِهِ فَرَفَعَ رَأْسَهُ فَقَالَ «كَيْفَ قُلْتَ؟» قُلْتُ أَيُّ الْجِهَادِ أَفْضَلُ؟ قَالَ «كَلِمَةُ عَدْلٍ عِنْدَ إِمَامٍ جَائِرٍ»

[Machine] He asked his son al-Hasan ibn ʿAlī about certain matters of manly virtue (murū’ah). He said: “My son, what is soundness (sadād)?” He replied: “Father, soundness is repelling wrongdoing with what is right.” He said: “Then what is nobility (sharaf)?” He replied: “Doing good to one’s clan, bearing burdensome liabilities, being in harmony with one’s brothers, and safeguarding the neighbors.” He said: “Then what is murū’ah?” He replied: “Chastity and setting one’s wealth aright.” He said: “Then what is meticulousness (diqqah)?” He replied: “Looking into small matters and preventing what is insignificant.” He said: “Then what is blameworthiness (lawm)?” He replied: “A man’s guarding himself while exposing his wife.” He said: “Then what is generosity (samāḥah)?” He replied: “Giving in hardship and in ease.” He said: “Then what is miserliness (shuḥḥ)?” He replied: “To regard what you have spent as loss.” He said: “Then what is brotherhood (ikhā’)?” He replied: “Sharing and consoling in hardship and in prosperity.” He said: “Then what is cowardice (jubn)?” He replied: “Boldness against a friend and shrinking from an enemy.” He said: “Then what is booty (ghanīmah)?” He replied: “Desiring piety and renouncing the world—this is the cool (easy) gain.” He said: “Then what is forbearance (ḥilm)?” He replied: “Suppressing anger and mastering oneself.” He said: “Then what is wealth (ghinā)?” He replied: “The soul’s contentment with what God Most High has allotted it, even if little; wealth is only the wealth of the soul.” He said: “Then what is poverty (faqr)?” He replied: “The soul’s avid craving in everything.” He said: “Then what is strength (manaʿah)?” He replied: “Great severity in battle and contending with the mighty among people.” He said: “Then what is humiliation (dhull)?” He replied: “Panic when truly tested.” He said: “Then what is ineptness (ʿiyy)?” He replied: “Fidgeting with the beard and much spitting when speaking.” He said: “Then what is audacity (jur’ah)?” He replied: “Keeping pace with one’s peers.” He said: “Then what is affectation/burdening oneself (kulfah)?” He replied: “Your speaking about what does not concern you.” He said: “Then what is glory (majd)?” He replied: “To give despite liability, and to pardon despite offense.” He said: “Then what is intellect (ʿaql)?” He replied: “Preserving in the heart whatever you have taken in.” He said: “Then what is stupidity/rashness (kharq)?” He replied: “Opposing your leader and raising your voice against him.” He said: “Then what is good praise?” He replied: “Doing what is beautiful and leaving what is ugly.” He said: “Then what is prudence/resolve (ḥazm)?” He replied: “Long deliberation and gentleness with those in authority.” He said: “Then what is foolishness (safah)?” He replied: “Following baseness and keeping company with the errant.” He said: “Then what is heedlessness (ghaflah)?” He replied: “Your leaving the mosque and your obeying the corrupter.” He said: “Then what is deprivation (ḥirmān)?” He replied: “Your leaving your share when it has been offered to you.” He said: “Then what is the corrupter (mufsid)?” He replied: “The fool with his wealth, the one who is careless about his honor.”

Then ʿAlī said: “I heard the Messenger of God ﷺ say: ‘No poverty is harsher than ignorance; no wealth is more beneficial than intellect; no loneliness is more desolate than self-admiration; no support is more fitting than consultation; no intellect is like sound planning; no lineage is like good character; no piety is like restraint; no worship is like reflection; and no faith is like modesty and patience. The bane of speech is lying; the bane of knowledge is forgetfulness; the bane of forbearance is foolishness; the bane of worship is slackening; the bane of elegance is insolence; the bane of courage is transgression; the bane of generosity is reminding others of one’s favors; the bane of beauty is arrogance; and the bane of lineage is boastfulness.’ My son, never belittle any man you ever see: if he is better than you, then consider him your father; if he is like you, then he is your brother; and if he is younger than you, then consider him your son.”

Abū al-Qāsim said: “No one narrated this ḥadīth from Shuʿbah except Muḥammad ibn ʿAbd Allāh Abū Rajā’ al-Ḥabaṭī; it was uniquely reported by ʿUthmān ibn Saʿīd al-Zayyāt. And it is not narrated from ʿAlī except with this chain of transmission.”

سَأَلَ ابْنَهُ الْحَسَنَ بْنَ عَلِيٍّ ؓ عَنْ أَشْيَاءَ مِنْ أَمْرِ الْمُرُوءَةِ فَقَالَ يَا بُنَيَّ مَا السَّدَادُ؟ قَالَ يَا أَبَهْ السَّدَادُ دَفْعُ الْمُنْكَرِ بِالْمَعْرُوفِ قَالَ فَمَا الشَّرَفُ؟ قَالَ اصْطِناعُ الْعَشِيرَةِ وَحَمْلُ الْجَرِيرَةِ ومُوافَقَةُ الْإِخْوانِ وَحِفْظُ الْجِيرَانِ قَالَ فَمَا الْمُرُوءَةُ؟ قَالَ الْعَفَافُ وَإِصْلَاحُ الْمَالِ قَالَ فَمَا الدِّقَّةُ؟ قَالَ النَّظَرُ فِي الْيَسِيرِ وَمَنْعُ الْحَقِيرِ قَالَ فَمَا اللَّومُ؟ قَالَ إِحْرَازُ الْمَرْءِ نَفْسَهُ وبَذْلُهُ عُرْسَهُ قَالَ فَمَا السَّمَاحَةُ؟ قَالَ الْبَذْلُ مِنَ الْعَسِيرِ وَالْيَسِيرِ قَالَ فَمَا الشُّحُّ؟ قَالَ أَنْ تَرَى مَا أَنْفَقْتَهُ تَلَفًا قَالَ فَمَا الْإِخَاءُ؟ قَالَ الْمُوَاسَاةُ فِي الشِّدَّةِ وَالرَّخَاءِ قَالَ فَمَا الْجُبْنُ؟ قَالَ الْجُرْأَةُ عَلَى الصَّدِيقِ وَالنُّكُولُ عَنِ الْعَدُوِّ قَالَ فَمَا الْغَنِيمَةُ؟ قَالَ الرَّغْبَةُ فِي التَّقْوَى وَالزَّهَادَةُ فِي الدُّنْيَا هِيَ الْغَنِيمَةُ الْبَارِدَةُ قَالَ فَمَا الْحِلْمُ؟ قَالَ كَظْمُ الْغَيْظِ وَمِلْكُ النَّفْسِ قَالَ فَمَا الْغِنَى؟ قَالَ رِضَى النَّفْسِ بِمَا قَسَمَ اللهُ تَعَالَى لَهَا وَإِنْ قَلَّ وَإِنَّمَا الْغِنَى غِنَى النَّفْسِ قَالَ فَمَا الْفَقْرُ؟ قَالَ شَرَهُ النَّفْسِ فِي كُلِّ شَيْءٍ قَالَ فَمَا الْمَنَعَةُ؟ قَالَ شِدَّةُ الْبَأْسِ ومُنازَعَةُ أَعِزَّاءِ النَّاسِ قَالَ فَمَا الذُّلُّ؟ قَالَ الْفَزَعُ عِنْدَ الْمَصْدُوقَةِ قَالَ فَمَا الْعِيُّ؟ قَالَ الْعَبَثُ بِاللِّحْيَةِ وَكَثْرَةُ الْبَزْقِ عِنْدَ الْمُخاطَبَةِ قَالَ فَمَا الْجُرْأَةُ؟ قَالَ مُوَافَقَةُ الْأَقْرَانِ قَالَ فَمَا الْكُلْفَةُ؟ قَالَ كَلَامُكُ فِيمَا لَا يَعْنِيكَ قَالَ فَمَا الْمَجْدُ؟ قَالَ أَنْ تُعْطِيَ فِي الْغُرْمِ وَتَعْفُوَ عَنِ الْجُرْمِ قَالَ فَمَا الْعَقْلُ؟ قَالَ حِفْظُ الْقَلْبِ كُلَّمَا اسْتَوْعَيْتَهُ قَالَ فَمَا الْخُرْقُ؟ قَالَ مُعَازَتُكَ إِمَامَكَ ورَفْعُكَ عَلَيْهِ كَلَامَكَ قَالَ فَمَا حُسْنُ الثَّنَاءِ؟ قَالَ إِتْيَانُ الْجَمِيلِ وَتَرْكُ الْقَبِيحِ قَالَ فَمَا الْحَزْمُ؟ قَالَ طُولُ الْأَنَاةِ وَالرِّفْقُ بِالْوُلَاةِ قَالَ فَمَا السَّفَهُ؟ قَالَ اتِّبَاعُ الدَّناءَةِ وَمُصاحَبَةُ الْغُوَاةِ قَالَ فَمَا الْغَفْلَةُ؟ قَالَ تَرْكُكَ الْمَسْجِدَ وَطَاعَتُكَ الْمُفْسِدَ قَالَ فَمَا الْحِرْمَانُ؟ قَالَ تَرْكُكَ حَظَّكَ وَقَدْ عُرِضَ عَلَيْكَ قَالَ فَمَا الْمُفْسِدُ؟ قَالَ الْأَحْمَقُ فِي مَالِهِ الْمُتَهَاوِنُ فِي عِرْضِهِ ثُمَّ قَالَ عَلِيٌّ سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ «لَا فَقْرَ أَشَدُّ مِنَ الْجَهْلِ وَلَا مَالَ أَعْوَدُ مِنَ الْعَقْلِ وَلَا وَحْدَةَ أَوْحَشُ مِنَ الْعُجْبِ وَلَا اسْتِظْهارَ أَوْفَقُ مِنَ الْمُشَاوَرَةِ وَلَا عَقْلَ كَالتَّدْبِيرِ وَلَا حَسَبَ كَحُسْنِ الْخَلْقِ وَلَا وَرَعَ كَالْكَفِّ وَلَا عِبَادَةَ كالتَّفَكُّرِ وَلَا إِيمَانَ كَالْحَيَاءِ وَالصَّبْرِ وَآفَةُ الْحَدِيثِ الْكَذِبُ وَآفَةُ الْعِلْمِ النِّسْيَانُ وَآفَةُ الْحِلْمِ السَّفَهُ وَآفَةُ الْعِبَادَةِ الْفَتْرَةُ وَآفَةُ الظَّرْفِ الصَّلَفُ وَآفَةُ الشَّجَاعَةِ الْبَغْيُ وَآفَةُ السَّمَاحَةِ الْمَنُّ وَآفَةُ الْجَمَالِ الْخُيَلَاءُ وَآفَةُ الْحَسَبِ الْفَخْرُ» يَا بُنَيَّ لَا تَسْتَخِفَّنَّ بِرَجُلٍ تَرَاهُ أَبَدًا فَإِنْ كَانَ خَيْرًا مِنْكَ فَاحْسَبْ أَنَّهُ أَبُوكَ وَإِنْ كَانَ مِثْلَكَ فَهُوَ أَخُوكَ وَإِنْ كَانَ أَصْغَرَ مِنْكَ فَاحْسَبْ أَنَّهُ ابْنُكَ قَالَ أَبُو الْقَاسِمِ لَمْ يَرْوِ هَذَا الْحَدِيثَ عَنْ شُعْبَةَ إِلَّا مُحَمَّدُ بْنُ عَبْدِ اللهِ أَبُو رَجَاءٍ الْحَبَطِيُّ تَفَرَّدَ بِهِ عُثْمَانُ بْنُ سَعِيدٍ الزَّيَّاتُ وَلَا يُرْوَى عَنْ عَلِيٍّ ؓ إِلَّا بِهَذَا الْإِسْنَادِ

[Machine] From al-Ḥārith al-Aʿwar: that ʿAlī asked his son al-Ḥasan about matters of manly virtue (muruwwa). He said: “My son, what is right guidance (al-sadād)?” He replied: “Father, repelling wrongdoing with what is right.” He said: “What is nobility (al-sharaf)?” He replied: “Doing good to one’s clan and bearing the burden of their liabilities.” He said: “Then what is manly virtue (al-muruwwa)?” He replied: “Chastity and setting one’s wealth in order.” He said: “What is meticulousness (al-diqqa)?” He replied: “Looking closely at what is small, and withholding what is trivial.” He said: “What is baseness (al-luʾm)?” He replied: “A man safeguarding himself while exposing his honor.” He said: “What is generosity (al-samāḥa)?” He replied: “Giving in hardship and ease.” He said: “What is miserliness (al-shuḥḥ)?” He replied: “That what is in your hand is seen as ‘honor,’ and what you have spent is seen as ‘waste.’” He said: “What is brotherhood (al-ikhāʾ)?” He replied: “Loyalty in hardship and in ease.” He said: “What is cowardice?” He replied: “Boldness against a friend and retreat from an enemy.” He said: “What is the true gain (al-ghanimah)?” He replied: “Desire for God-fearingness and renunciation of the world—this is the ‘cool’ gain.” He said: “What is forbearance (al-ḥilm)?” He replied: “Suppressing anger and mastering oneself.” He said: “What is wealth (al-ghinā)?” He replied: “The soul’s contentment with what God has allotted to it, even if little; wealth is only the wealth of the soul.” He said: “What is poverty (al-faqr)?” He replied: “The soul’s intense neediness in everything.” He said: “What is strength (al-manʿa)?” He replied: “Intensity in valor, and contending with the lions among people.” He said: “What is humiliation (al-dhull)?” He replied: “Panic when calamity strikes.” He said: “What is audacity (al-jurʾa)?” He replied: “Keeping pace with one’s peers.” He said: “What is affectation (al-kلفة)?” He replied: “Your speaking about what does not concern you.” He said: “What is glory (al-majd)?” He replied: “That you give to the one burdened by debt, and that you pardon the offense.” He said: “What is intellect (al-ʿaql)?” He replied: “Preserving what the heart has comprehended.” He said: “What is foolish rashness (al-kharaq)?” He replied: “Your hostility toward your leader, and your raising your voice against him.” He said: “What is praise (al-thanāʾ)?” He replied: “Doing what is beautiful and leaving what is ugly.” He said: “What is prudence (al-ḥazm)?” He replied: “Long deliberation, gentleness with those in authority, and guarding oneself against people through cautious suspicion—this is prudence.” He said: “What is nobility (al-sharaf)?” He replied: “Harmony with brothers and safeguarding neighbors.” He said: “What is foolishness (al-safah)?” He replied: “Following what is vile and keeping company with the errant.” He said: “What is heedlessness (al-ghaflah)?” He replied: “Abandoning the mosque and obeying the corrupter.” He said: “What is deprivation (al-ḥirmān)?” He replied: “Leaving your share when it has been offered to you.” He said: “Who is the chief (al-sayyid)?” He replied: “The chief is the one who is wise with wealth, not reckless with his honor; he is abused yet does not respond; he carries the affairs of his clan—he is the chief.”

Then ʿAlī said: “My son, I heard the Messenger of God ﷺ say: ‘No poverty is more severe than ignorance; no wealth is more lacking than intellect; no loneliness is more desolate than self-admiration; no support is more reliable than consultation; no intellect is like sound planning; no lineage is like good character; no piety is like restraint; no worship is like reflection; and no faith is like modesty and patience.’ And I heard the Messenger of God ﷺ say: ‘The bane of speech is lying; the bane of knowledge is forgetfulness; the bane of forbearance is foolishness; the bane of worship is slackness; the bane of elegance is insolence; the bane of courage is transgression; the bane of generosity is reminding others of one’s favors; the bane of beauty is arrogance; and the bane of honor is boastfulness.’ And I heard the Messenger of God ﷺ say: ‘It befits the intelligent person—if he is truly intelligent—to have in the day four hours: an hour in which he communes privately with his Lord, majestic is His majesty; an hour in which he takes himself to account; an hour in which he goes to the people of knowledge who give him insight into the affairs of his religion and advise him; and an hour in which he lets his soul enjoy its lawful and seemly pleasures of this world. And he should not set out except for three: seeking livelihood, solitude for the Hereafter, or a pleasure not involving anything forbidden. And it befits the intelligent person, in his own concerns, to guard his private parts and his tongue, and to know the people of his time. Knowledge is a man’s intimate friend; intellect is his guide; forbearance is his minister; action is his companion; patience is the commander of his troops; gentleness is his father; and ease is his brother. My son, never belittle any man you see: if he is older than you, count him as your father; if he is your equal, he is your brother; and if he is younger than you, consider him your son.’”

"عَنِ الْحَرِثِ الأَعْورِ: أَنَّ عَلِيّا سَأَلَ ابَنهُ الحَسَنَ عَنْ أَشْيَاءَ مِنَ المُرُوَءةِ، قَالَ: يا بُنَىَّ: مَا السَّدادُ؟ قَالَ: يَا أَبةُ دَفْعُ المنْكَرِ بِالْمَعْرُوفِ، قَالَ: مَا الشَّرَفُ؟ قَالَ: اصْطِنَاعُ الْعَشِيرَةِ، وَحَمْلُ الْجَرِيرَةِ: قَالَ: فَمَا المُرُوءَةُ؟ قَالَ: الْعَفَافُ وإِصْلَاحُ الْمرءِ مَالَه، قَالَ: فَمَا الدِّقةُ؟ قَالَ: النَّظَرُ فِى اليَسِيرِ، وَمَنْعُ الْحَقِيرِ، قَالَ: فَما الُّلؤْمُ؟ قَالَ: إِحْرَازُ الْمَرءِ نَفْسَهُ، وَبَذْلُهُ عرسه، قَالَ: فما السَّمَاحَةُ؟ قَالَ: الَبذْلُ في العُسْرَةِ اليُسْرَ، قَالَ: فمَا الشُّحُّ؟ قَال: أَنْ يُرَى مَا فِى يَدَيْكَ شَرَفًا وَمَا أَنْفَقْنَهُ تَلَفًا، قَالَ: فَمَا الإخَاءُ؟ قَالَ: الوفاء في الشدة والرخاء قال: فما الجبن قال: الجُرْأَةُ عَلى الصَّدِيقِ والنُّكُولُ عَنِ الْعَدُوِّ، قَالَ: فَمَا الْغَنِيمَةُ؟ قَالَ: الرَّغْبَةُ فِى التَّقْوَى والزهَّادَةُ فِى الدُّنْيَا هِى الغَنِيمَةُ البَارِدَة، قَالَ: فَما الحِلْمُ؟ قَالَ: كَظْمُ الْغَيظِ، وملْكُ النَّفْسِ، قَالَ: فَمَا الغِنَى؟ قَالَ: رِضَى النَّفْسِ بِمَا قَسَمَ الله لهَا وإِنْ قَلَّ، فَإِنَّمَا الغِنَى غنَى النَّفْسِ، قَالَ: فَمَا الفَقْرُ؟ قَالَ شِدَّةُ النَّفْسِ فِى كُلِّ شَئٍ، قَالَ: فَمَا المَنَعَةُ؟ قَالَ: شِدَّةُ البَأسِ، وَمُقَارَعَةُ أُسد النَّاسِ، قَالَ: فَمَا الذُّلُّ؟ قَالَ: الفَزَعُ عِنْدَ المصْدُوقَةِ، قالَ فَمَا الجُرْأَةُ؟ قَالَ: مُوَافَقَةُ الأَقَرانِ، قَالَ: فَمَا الْكُلْفَةُ؟ قَالَ: كَلَامُكَ فِيمَا لَا يَعْنِيكَ، قَالَ: فما المجدُ؟ قَالَ: أَنْ تُعْطِىَ المُغْرَم، وَأنْ تَعفُوَ عَنِ الجُرْم قَالَ: فما العقل؟ قال: حفظ القلب كما استوعيته. قال: فما الْخَرَقُ؟ قَالَ: مَعَادَاتُكَ لإِمَامِكَ، رَفْعُكَ عليه كَلَامَكَ، قال: فما الثَّنَاءُ؟ قال: إتْيَان الجَميلِ، وَترْكُ القبِيِح، قَالَ: فما الحَزْمُ؟ قَالَ: طُولُ الأَناة، والرِّفْقُ بالوُلَاةِ والاحتِراسُ مِنَ النَّاسِ بسُوءِ الظَّنِ هُوَ الْحَزمُ، قال: فما الشَّرَفُ؟ قَالَ: مُوَافَقَةُ الإِخْوانِ، وحِفْظُ الجيرانِ، قال: فَما السَّفَهُ؟ قَالَ: اتباعُ الدَّنَاءَةِ وَمُصاحَبَةُ الْغُوَاةِ، قَالَ: فَمَا الغَفْلةُ؟ قَالَ: تَرْكُكَ المسْجِدَ، وَطَاعَتُكَ المُفسِدَ، قَالَ: فَمَا الحِرْمَانُ؟ قَالَ: تَرْكُكَ حَظَّكَ وَقَدْ عُرِضَ عَلَيْكَ، قَالَ: فَمَا السَّيِّدُ؟ قَالَ: السَّيِّدُ الأَحْمقُ فِى المَالِ، المتهَاوِنُ فِى عِرْضِهِ، يُشْتَمُ فَلا يُجيبُ، المُتَخَزِّنُ بأَمْرِ عَشِيرَتهِ هُوَ السَّيِّدُ، قَالَ: ثُمَّ قَالَ عَلِىٌّ: يُا بُنَىَّ، سَمِعْتُ رَسُولَ الله ﷺ يَقُولُ: لَا فَقْرَ أَشدُّ مِنَ الجَهْلِ، ولَا مَالَ أعْوَزُ مِن العَقْلِ، وَلَا وَحْدَةَ أَوْحَشُ مِن العُجْبِ، ولا مُظَاهرة أَوثَقُ مِن المُشَاوَرَة، ولا عَقْلَ كَالتَّدْبِيرِ، ولَا حَسَبَ كَحُسْنِ الخُلُقِ، وَلَا وَرع كالْكَفِّ، وَلَا عِبَادَة كالتَّفكُّرِ، ولا إيمانَ كالْحَيَاءِ والصَّبْرِ، وَسمِعْتُ رَسُولَ الله ﷺ يَقُولُ: آفةُ الحَدِيثِ الْكَذِبُ، وآفَةُ الْعِلْمِ النِّسْيَانُ، وآفَةُ الحلْمِ السَّفَهُ، وَآفة العِبادَة الْفَتْرَةُ، وآفَةُ الظَّرْفِ الصَّلَفُ، وآفَةُ الشَّجَاعةِ الْبَغْىُ، وآفَةُ السَّمَاحَةِ الْمَنُّ، وآفَةُ الجمَالِ الْخُيَلَاءُ، وآفَةُ الحَسَبِ الفَخْرُ، وَسمِعْتُ رسولَ الله ﷺ يَقُولُ: يَنْبَغِى للِعَاقِلِ إِذَا كَانَ عَاقِلًا أَنْ يَكُونَ لَهُ مِن النَّهارِ أَرْبَعُ سَاعَاتٍ يُنَاجِى فِيها رَبَّهُ جَلَّ جَلَالُه، وسَاعَةٌ يُحَاسِبُ فِيهَا نَفْسهُ، وسَاعَةٌ يَأتى فيهَا أَهْلَ الْعِلْم الَّذِينَ يُبَصِّرُونَه أَمرَ دِيْنِهِ وَيَنصَحُونَهُ، وَساعَةٌ، يُخَلِّى بَيْنَ نَفْسِه ولَذَّتِهَا مِنْ أَمْرِ الدُّنْيَا فِيمَا يَحِلُّ وَيَجْمُلُ، وينْبَغِى أَنْ لَا يَكُونَ شَاخِصًا إلا فِى ثَلاثٍ: حرمةٍ لِمَعَاشِه، أَوْ خَلْوةَ لمعَادِهِ، أَو لذَّةٍ في غير مُحَرَّمٍ، وينبغى للعَاقِل أَنْ يَكُونَ فِى شأنِه: فَيَحفَظ فَرْجَهُ، ولِسَانَهُ، ويعرفَ أَهَل زَمَانِه، والعِلْمُ خَلِيلُ الرّجلِ، والعَقْلُ دَلِيلُهُ، والحِلْمُ وَزِيرُهُ، والعمل قَرِينُه، والصبرُ أَميرُ جُنُودِه، والرِّفْقُ وَالِدهُ، واليُسْر أَخُوهُ، يَا بنى! لا تَسْتَخِفَّنَّ بِرَجُلٍ تَرَاهُ أَبَدًا، إِنْ كَانَ أَكَبَرَ مِنْكَ فَعُدَّ أَنهُ أَبُوكَ، وإن كَانَ مِثْلَكَ فهو أَخُوكَ، وإِن كَانَ أَصْغَرَ مِنْكَ فاحْسِبْ أَنهُ ابْنُكَ".

[Machine] The Prophet ﷺ passed by a Bedouin who was selling something and said, “Stick to the first offer (or the first bidding), for profits come with generosity.”

مَرَّ النَّبِيُّ ﷺ عَلَى أَعْرَابِيٍّ يَبِيعُ شَيْئًا فَقَالَ عَلَيْكَ بِأَوَّلِ سَوْمٍ أَوْ أَوَّلِ السَّوْمِ؛ فَإِنَّ الْأَرْبَاحَ مَعَ السَّمَاحِ

[Machine] Al-Zuhri narrated that the Prophet ﷺ passed by a Bedouin who was selling something and said: “Stick to the first offer, or to the first bidding, for profit comes with leniency.”

"عَن الزُّهْرِى: أَنَّ النَّبِى ﷺ مَرَّ بِأعْرَابِىٍّ يَبِيعُ شَيْئًا فَقَالَ: عَلَيْكَ بِأوَّلِ سَوْمَةٍ أوَ بِأوَّلِ السَّوْمِ، فَإِنَّ الرِّبْح مَعَ السَّمَاحِ".

A man came to the Prophet ﷺ and asked, "Which form of faith is best?" He said, "Patience and graciousness."

أَنَّ رَجُلًا أَتَى النَّبِيَّ ﷺ فَقَالَ أَيُّ الْإِيمَانِ أَفْضَلُ؟ قَالَ «الصَّبْرُ وَالسَّمَاحَةُ»

The best of faith is patience and forgiveness.

"أفضلُ الإِيمانِ: الصبرُ والسَّماحُة" .

[Machine] The bane of refinement is arrogance; the bane of courage is aggression; the bane of generosity is reminding others of it; the bane of beauty is vanity; the bane of worship is lethargy; the bane of speech is lying; the bane of knowledge is forgetfulness; the bane of forbearance is foolishness; the bane of noble lineage is boasting; the bane of liberality is extravagance; and the bane of religion is caprice.

"آفةُ الظَّرْفِ الصَّلَفُ ، وآفةُ الشجاعةِ البَغْى وآفة السماحةِ المنُّ، وآفةُ الجمال الخُيلاءُ وآفةُ العبادةِ الْفَتْرَةُ وآفةُ الحديث الكذبُ، وآفةُ العلم النسيانُ، وآفة الحلم السَّفَهُ وآفةُ الحسبِ الفخر وآفةُ الجودِ السَّرَفُ وآفةُ الدينِ الْهَوى .

[Machine] The Messenger of Allah ﷺ said: “No poverty is more severe than ignorance; no wealth is more beneficial than intellect; no loneliness is more desolate than self-admiration; seeking support is more successful than consultation; no intelligence is like sound planning; no nobility is like good character; no piety is like restraint; no worship is like reflection; and no faith is like modesty and patience. The blight of speech is lying, and the blight of knowledge is forgetfulness. The blight of forbearance is foolishness; the blight of worship is lethargy; the blight of refinement is affectation; the blight of courage is aggression; the blight of generosity is reminding others of one’s favors; the blight of beauty is arrogance; and the blight of lineage is boasting.”

"قَالَ رَسُولُ الله ﷺ لَا فَقْرَ أَشَّدُّ مِنَ الْجَهْلِ، وَلَا مَالَ أَعْوَدُ مِنَ الْعَقْلِ، وَلَا وِحْدَةَ أَوْحَشُ مِنَ الْعُجْبِ، وَالاسْتَظْهَارُ أَوْفَقُ مِنَ الْمُشَاوَرَةِ، وَلَا عَقْلَ كالْتَّدْبِيرِ، وَلَا حَسَبَ كَحُسْنِ الْخُلُقِ، وَلَا وَرَعَ كَالْكَفِّ، وَلَا عِبَادَةَ كَالتَّفَكُّرِ، وَلَا إِيمَانَ كَالْحَيَاءِ والصَّبْرِ، وآفَةُ الْحَدِيثِ الْكَذِبُ، وآفَةُ الْعِلْمِ النِّسْيَانُ،
وَآفَةُ الْحِلْمِ السَّفَهُ، وآفةُ الْعِبَادَةِ الْفَتْرَةُ، وآفَةُ الَظَّرْفِ الصَّلَفُ، وآفَةُ الشَّجاعَةِ الْبَغْىُ، وآفَةُ السَّمَاحَةِ الْمَنُّ، وآفَةُ الْجَمَالِ الْخُيَلَاءُ، وآفَةُ الْحَسَبِ الْفَخْرُ".

[Machine] “If He wills a people to prosper, He grants them graciousness and chastity; and if God wills to cut them off, He opens to them the door of treachery.”

"إذا أراد بقومٍ نماءً رزقهم السماحَة والعفافَ - وإذا أراد الله بقومٍ اقتطاعًا فتح عليهم بابَ خِيانة" .

"عَنْ عِمْرانَ بنِ حُصَينٍ قَالَ: أخَذَ رَسُولُ الله ﷺ بِطرفِ عِمَامَتِى
مِنْ وَرَائى فَقَالَ: يا عمرانُ: الله يُحِبُّ الإِنْفَاقَ ويبْغضُ الإقْتَارَ، أنْفِقْ وَأطعِمْ ولا تصرَّ صَرّا فَيَعْسُرَ عَلَيْكَ الطَّلَبُ واعْلَم أَنَّ الله يُحِبُّ النَظَرَ النَّاقِدَ عِندَ الشُّبهاتِ والعقل الْكَامِلَ عِنْدَ نُزُولِ الشَّهَوَات، ويُحبُّ السَّمَاحة وَلَوْ على تمراتٍ، وَيُحِبُّ الشَّجَاعَةَ ولو على قَتْلِ حَيَّةٍ أوْ عَقْرَبٍ أَو كما قَالَ".

"يَا عُمَرُ: إِنَّ الله يُحبُّ الإِنْفَاقَ، وَيُبْغضُ الإِقْتَارَ، انْفِقْ وَأَطعِم وَلاَ تَصُرَّ صَرّا فَيَعْسُرَ عَلَيكَ الطَّلَبُ، وَاعْلَمْ انًّ الله يُحِبُّ النَّظَرَ الَنَّافِذَ عِنْدَ الشُّبُهَاتِ، وَالعَقْلَ الكَامِلَ عِنْدَ نُزُولِ الشَّهَواتِ، وَيُحِبُّ السَّمَاحَةَ وَلَوْ عَلَى تَمَراتٍ، وَيُحِبُّ الشَّجَاعَةَ وَلوْ عَلَى قَتْلِ حَيَّةٍ أَوْ عَقْرَبٍ".

"الزَّنْجيُّ إِذَا جَاعَ سَرَقَ، وَإذَا شبَعَ زَنَى، إِنَّ فيهم السَّمَاحَة والنَّجْدَةَ".

"السَّمَاحُ رَبَاحٌ، والعُسْرُ شُؤْمٌ".

"خَلَقَ اللَّه الإِيمَانَ يَحُفُّهُ بِالسَّمَاحَةِ وَالْحَيَاءِ، وَخَلَقَ اللَّه الْكُفْر يَحُفُّهُ بالْبُخْل وَالأَمَلِ".

"عَلَيكَ بِأَوَّلِ السَّوْمِ؛ فإنَّ الرِّبْحَ مَعَ السَّمَاحِ".

"عَنْ عُبَادَةَ بْن الصَّامت قَالَ: أُتىَ رَسُولُ الله ﷺ وَهُوَ قَاعدٌ في ظُلمَةِ الحَطِيم بِمَكَّةَ فَقيلَ: يَا رَسُولَ الله أُتِى عَلَى مَالِ أَبِى فُلاَنٍ بسَيْفِ البَحْرِ، فَذَهبَ بِهِ ()، فَقَالَ رَسُول الله ﷺ مَا تَلِفَ مَالٌ في بَرٍّ وَلاَ بَحْرٍ إِلَّا بمَنعْ الزَّكَاةِ، فَحَرِّزُوا أَمْوالَكُمْ بِالزَّكاة، وَدَاوُوا مَرْضَاكُمْ بالصَّدَقَة، وَادْفَعُوا عَنْكُمْ طَوَارِقَ البَلاَءِ بالدُّعَاءِ، فَإِنَّ الدُّعَاءَ يَنْفَعُ مِمَّا نَزَلَ، ومِمَّا لَمْ يَنْزِلْ، مَا نَزَلَ يَكْشِفُهُ، وَمَا لَمْ ينْزِلْ يَحْبسُه، وَكَانَ رَسُولُ الله ﷺ يَقُولُ إِنَّ اللهَ إِذَا أَرَادَ بِقَوْمٍ بَقَاءً أَوْ نَمَاءً رَزَقَهُمُ السَّمَاحَةَ وَالعَفافَ وَإِذَا أَرَادَ بِقَوْمٍ اقْتِطَاعًا فَتَحَ عَلَيْهِمْ بَابَ خِيَانَةٍ، ثُمَّ (قَرَأ ( *)) "حتَّى إِذَا فَرحُوا بمَا أُوتُوا أخَذْنَاهُمْ بَغْتَةً فَإِذَا هُمْ مبلِسُونَ".

"عَنْ عَبْدِ الله بْنِ عُبَيْدِ بْنِ عُمَيْرٍ اللَّيْثِىِّ، عَنْ أَبِيهِ، عَنْ جَدِّهِ قَالَ: بَيْنَمَا أَنَا عِنْدَ رَسُولِ الله ﷺ إِذْ جَاءَهُ رَجُلٌ فَقَالَ: يَا رَسُولَ الله: مَا الإِيمَانُ؟ قَالَ: الصَّبْرُ والسَّمَاحَةُ، قَالَ: يَا رسُولَ اللهِ: فَأَىُّ الإِسْلَامِ أَفْضَلُ يَا رَسُولَ الله؟ قَالَ: مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ، قَالَ: يَا رَسُولَ الله: فَأَىُّ الْهِجْرَةِ أَفْضَلُ؟ قَالَ: مَنْ هَجَرَ السُّوءَ، قَالَ: يَا رَسُولَ الله: فَأَىُّ الْجِهَادِ أَفْضَلُ؟ قَالَ: مَنْ أُهْرِيقَ دَمُهُ، وَعُقِرَ جوادُهُ، قال: يَا رَسُولَ الله: فأىّ الصدقة أفضلُ قَالَ: جُهْدُ الْمُقِلِّ قَالَ: يَا رَسُولَ الله: فَأَىُّ الصَّلَاةِ أَفْضَلُ؟ قَالَ: طُولُ الْقُنُوتِ".

[Machine] On the authority of ʿUbādah ibn al-Ṣāmit, he said: A man said, “O Messenger of God, which deed is best?” He replied, “Patience and generosity.” He said, “I want something better than that.” He replied, “Do not accuse God regarding anything of His decree.”

"عن عبادة بن الصَّامت قال: قال رجل يا رسول الله: أي العمل أفضل؟ قال: الصبر والسماحة، قال: أريد أفضل من ذلك، قال: لا تتهم الله في شيء من قضائه".

"أفْضَلُ الأعمال إيمانُ باللهِ، وتصديقُ بِه، وجهادُ في سبيلِ اللهِ، وحَجُّ مبرورُ، وَأهْوَنُ عَليكَ من ذَلِكَ إطعَامُ الطعام، ولينُ الكَلامَ، والسَّماحَةُ، وحُسْنُ الخُلُقِ، وأهونُ عليك من ذلك، لا تتَّهِم اللهَ في شيءٍ قَضَاهُ عَليك".

"عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ، عَنْ جَابِرٍ أَنَّ النَّبِىَّ ﷺ سُئِلَ عَنِ الإِيمَانِ، قَالَ: الصَّبْرُ والسَّمَاحَةُ".

"عَنِ الْحَسَنِ قَالَ: الإِيمَانُ الصَّبْرُ والسَّمَاحَةُ، الصَّبْرُ عَنْ مَحَارِمِ الله، وَأَدَاءُ فَرائضِ الله".

"عَنِ الْحَسَنِ، عَنْ جَابِرٍ قَالَ: قِيلَ يا رَسُولَ الله: أَىُّ الأَعْمَالِ أَفْضَلُ؟ قَالَ: الصَّبْرُ والسَّمَاحَةُ".

[Machine] “Jibril ﷺ  said to me: Allah ﷻ said, ‘Indeed, this is a religion I have chosen for Myself, and nothing will set it right except graciousness and good character. So honor it by means of both, so long as you adhere to it.’”

"قَال لِي جِبْرِيلُ - عَلَيهِ السَّلامُ -قَال الله- تبَارَكَ وَتعَالى-: إِن هَذا دِين ارْتضيته لِنفسِى وَلن يصْلِحَه إِلا السمَاحَةُ وَحسنُ الخلقِ، فأكرِموه بِهِمَا مَا صَحِبْتموه".

[Machine] “No one should assume this office except a man who possesses four qualities: gentleness without weakness, firmness without violence, restraint without miserliness, and generosity without extravagance; for if one of them falls away, the other three are corrupted.”

"لا يَنْبَغِي أَنْ يَلِيَ هَذَا الأَمْرَ إِلَّا رَجُلٌ فِيه أَرْبَعُ خِلَالٍ: اللِّينُ فِي غَيْرِ ضَعْفٍ، وَالشِّدَّةُ فِي غَيْرِ عُنْفٍ، وَالإِمْسَاكُ مِنْ غَيْرِ بُخْلٍ، وَالسَّماحَةُ فِي غَيْرِ سَرَفٍ، فَإِنْ سَقَطتْ وَاحِدَةٌ مِنْهُن فَسَدَتِ الثَّلَاثُ".

[Machine] It was said: “O Messenger of God! Which deeds are best?” He said: “Patience and graciousness.” It was said: “Then which of the believers is most complete in faith?” He said: “The one with the best character among them.”

" قِيلَ: يَارَسُولَ الله! أَىُّ الأَعْمَالِ أَفْضَلُ؟ قَالَ: الصَّبْرُ والسَّمَاحَةُ، قِيلَ: فَأَىُّ المؤْمِنيِن أَكْمَلُ إِيمَانًا؟ قَالَ: أحْسَنُهُم خُلُقًا ".