حکمت‌هاSayings

The best distinction is good character.

The best trait is [having a] good character.

The best [form of] faith is a beautiful character.

The hidden aspects of [one’s] character are uncovered by [companionship and] social interaction.

The pinnacle of knowledge is distinguishing between character traits, manifesting the praiseworthy among them and suppressing the blameworthy among them.

The adornment of [all] traits is being careful [in fulfilling] the sureties.

Six things are used to gauge the character of men: [their behaviour in times of] happiness and anger, security and fear, deprivation and desire.

You must adopt a good character for this will earn you adoration [of others].

In good character, there are treasures of [blessings and] sustenance.

Everything is possible except [changing and] transferring of natural dispositions [of character and personality].

How many a lowly person has been elevated by his good character!

Whoever does not make his character good, his companion will not benefit from him.

One whose attributes are not good, his [methods and] ways will not be praised.

There is no companion like good character.

There is no life more satisfying than [one lived with] good character.

When you see in others a quality which is objectionable, then keep similar qualities away from yourself.

Verily your natural disposition invites you towards that which you are familiar with.

Indeed these natural dispositions are different, and the best of them is the furthest of them from evil.

Verily only the dispositions of the virtuous are dispositions that have the potential of supporting good, so whenever they are laden with it, they carry it.

He (‘a) said about the one whom he censured: If he falls sick he regrets having abandoned the work and if he is healthy, he feels secure and delays the work. When he is called to cultivate for this world, he works and when he is called to cultivate for the Hereafter, he is lazy. If he becomes wealthy, he turns arrogant and falls into vice and if he becomes poor, he despairs and becomes weak. If a favour is done to him, he is ungrateful and if he does a favour, he lengthens it and makes it seem like [a great favour and] an obligation. If an evil deed presents itself to him, he commits it with the excuse of seeking repentance [for it later] but when he decides to repent, he delays it and persists in sinning. If he experiences wellbeing, he assumes that he has repented. If he is distressed, he thinks [ill of Allah] and doubts [in Him]. If he falls ill he devotes himself and turns repentantly [to Allah] but if he regains his health, he forgets and returns [to his evil ways] and becomes emboldened in his injustice towards the servants [of Allah]. When he is secure, he is allured by the temptations of this world, so he forgets the Hereafter and is negligent of the Resurrection [on the Day of Judgment].