The precious words of Amir al-Muminin Ali (AS) are an abundant spring of wisdom, insight, and life lessons, guiding human beings in all aspects of individual and social living. These sayings, which arise from the depths of the soul and divine insight, illuminate the path for seekers of perfection and true happiness.
The collection presented below contains eighteen life lessons and brief yet profound admonitions from that great Imam (AS), accompanied by a concise explanation drawn from the Persian book titled Payam-e Imam Amir al-Muminin (AS) [The Message of the Commander of the Faithful] by Ayatollah Makarem.
Lesson One: Intellect, a Beneficial Capital
“There is no wealth or capital more profitable than intellect”.
The first life lesson in this wise saying is the possession of intellect. We know that the distinction of human beings over animals lies in intellect, which can attract both spiritual and material capital toward a person.
How many people have inherited great wealth from their fathers but, due to weak intellect, have lost it in a short time. Conversely, there are those who began their material lives from nothing, yet through intellect and sound judgment, they were able, within a short period, to accumulate abundant wealth through lawful means. The same is true with regard to the capital of knowledge, learning, and ethics.
Imam Sadiq (AS) says: “The distance between faith and disbelief is nothing but lack of intellect”. He was asked: “O son of the Messenger of God (PBUHH), how is this?” He replied: “At times, a person seeks his need from a created being, whereas if his intention were sincerely for God, that very need would come to him in a shorter time”.[1]
Lesson Two: Self-Conceit, a Frightening Loneliness
“There is no loneliness more frightening than self-conceit and self-admiration”.
The second life lesson, from the perspective of the Master, is avoiding self-conceit. On the one hand, people dislike arrogant and self-centered individuals and distance themselves from them.
On the other hand, such self-admiring individuals do not see others as worthy of their friendship. Imaginary and illusory superiority separates them from people, and in this way they become afflicted with a terrifying loneliness.
For this reason, in a narration recorded in the noble book al-Kafi from Imam Sadiq (AS), we read: “Whoever is afflicted with self-conceit is ruined”.
Lesson Three: Foresight and Reflection on Consequences
“There is no intellect like reflecting on consequences”.
The third life lesson in this statement of the Master is foresight and reflection on outcomes. By intellect is meant the faculty of understanding through which a person organizes his worldly and otherworldly affairs.
Certainly, the result of every action becomes clear at its end. Those who think about the consequences of their actions and their final outcomes are undoubtedly the most intelligent.
In a narration, we read that a man came to the Noble Prophet (PBUHH) and asked for advice. The Prophet (PBUHH) said: “If I advise you, will you act upon it?” He replied: “Yes”.
This exchange was repeated three times between him and the Noble Prophet (PBUHH). Finally, the Prophet said: “I advise you that whenever you decide to do something, reflect on its outcome. If it has a good end, proceed with it, and if it leads to deviation and misguidance, then refrain from it”.[2]
Lesson Four: Piety, the Key to True Character
“There is no dignity or nobility like piety”.
Possessing piety is another life lesson that the Imam (AS) recommends. This statement is derived from the Holy Quran, which says: “Indeed, the most honored of you in the sight of God is the most pious among you” .
A pious person is honorable not only in the sight of God, but also among God’s servants, because he refrains from ugly and immoral actions that destroy a person’s character. Amir al-Muminin (AS) said: “Piety is the key to true character”.[3]
Lesson Five: Good Character, the Best Companion
“There is no companion like good character”.
Good character is the fifth life lesson in this statement of the Master. This is because good character has a remarkable attraction that draws everyone toward it. Ill-tempered people are deprived of close and sincere friends, whereas kind and well-mannered individuals are those whose friendship everyone takes pride in.
In a hadith from the Noble Prophet (PBUHH), mentioned under the explanation of Wise Saying 38, we read: “Good character strengthens friendship and love and makes the bond of companionship firm”.
Lesson Six: Proper Manners, the Best Inheritance
“There is no inheritance like proper manners”.
The sixth life lesson, according to the Imam (AS), is possessing proper manners. The Arabic term adab (lit. manner) originally means inviting. For this reason, a table at which food is prepared and people are invited to eat is called Madabah.
Since observing respect in speech and behavior, showing humility, and using respectful words invite people toward a person, the collection of these qualities is called Proper Manners.
Regarding the importance of manners, it is sufficient to note that Imam Sadiq (AS) says: “A believing person teaches faith, knowledge, and manners to his family and thus becomes a cause for all of them to enter Paradise, whereas a sinful servant teaches rudeness and bad manners to his family until he sends all of them to Hell”.[4]
In a narration from Amir al-Muminin (AS) recorded in Ghurar al-Hikam, we read: “You are more in need of acquiring proper manners than of acquiring gold and silver”.[5]
Lesson Seven: Divine Success, the Best Guide
“There is no guide like divine success”.
The seventh life lesson concerns Tawfiq (divine success). What is meant by success here is the readiness of the means required to perform an action.
For example, when a person finds a good spiritual state for supplication and a suitable gathering is formed, or when the means are provided for visiting the Sacred House of God, helping the needy, or acquiring knowledge and learning, all of these are called divine success.
When the Imam (AS) says that the best guide is success, it is because success leads a person toward the path of truth and obedience to the Lord and serves as an excellent guide to goodness and righteous deeds.
In any case, there is no doubt that the primary source of success in doing good deeds is the pure essence of the Almighty Lord. For this reason, in a narration from Imam Baqir (AS), we read: “There is no blessing like health and well-being, and no well-being like the attainment of divine success”.[6]
In the Holy Quran, we also read the words of the divine prophet Shuayb (AS), who says: “My success is only by God; upon Him I rely, and to Him I return”.
Success and deprivation of success have many causes. The more a person walks in the path of God, serves God’s servants, and wishes good for everyone, the more God increases his success in doing righteous deeds. Conversely, sins and acts of disobedience, oppression and injustice toward others, and failing to observe the rights of parents, teachers, and friends deprive a person of divine success.
Lesson Eight: Righteous Deeds, the Most Profitable Trade
“There is no trade like righteous deeds”.
The eighth life lesson is performing righteous deeds. All merchants engage in trade for profit. Material and worldly profits are unstable and exposed to decline and loss, whereas righteous deeds, being the source of everlasting reward in the Hereafter, are more profitable than any trade.
The Holy Quran says: “O you who have faith! Shall I show you a deal that will deliver you from a painful punishment? Have faith in Allah and His Apostle, and wage jihad in the way of Allah with your persons and possessions. That is better for you, should you know. He will forgive your sins and admit you into gardens with streams running in them, and into good dwellings in the Gardens of Eden; that is the great success”.[7]
Lesson Nine: Divine Reward, Lasting Profit
“There is no profit like divine reward”.
Earning divine reward is the ninth life lesson to which the Imam (AS) calls attention. All material profits eventually perish, but divine reward remains forever, as the Holy Quran states: “That which is with you will be spent [and gone], but what is with Allah shall last”.[8]
In reality, material gains are like dreams and illusions, while spiritual profit is an undeniable reality. Moreover, material profit has limits: it may double, triple, or at times increase tenfold, whereas divine reward, according to the noble verse:
“The parable of those who spend their wealth in the way of Allah is that of a grain which grows seven ears, in every ear a hundred grains. Allah enhances several fold whomever He wishes, and Allah is all-bounteous, all-knowing…”[9] is sometimes multiplied seven hundred times, and at times even more; a profit that cannot be found in any worldly trade.
Lesson Ten: Avoiding Doubtful Matters, the Highest Level of Piety
“There is no piety like avoiding doubtful matters”.
The tenth life lesson relates to Wara’ (scrupulousness). The Arabic term Wara’ originally means abstinence or intense caution, and in the language of the narrations it refers to the highest level of piety. With such piety, a person not only avoids clear sins but also keeps away from doubtful matters.
In Islamic narrations, including a well-known hadith of the Noble Prophet (PBUHH), matters are divided into three categories: those whose correctness is clear and must be followed; those whose misguidance is clear and must be avoided; and doubtful and ambiguous matters that lie between the two. Whoever abandons doubtful matters will be saved from falling into clear prohibitions, but whoever approaches doubtful matters will gradually commit forbidden acts and will be destroyed without realizing it.[10]
In fact, doubtful matters form the boundary around prohibitions and are like the edge of a cliff, where there is always the danger of slipping and falling into the abyss.
Some scholars have divided Wara’ into several levels, each higher than the previous. The first is abstaining from manifest sins, which removes a person from immorality and grants him justice and the acceptability of his testimony; this is called the Wara’ of those who repent.
Another level is the state of piety that keeps a person away from doubtful matters, known as the Wara’ of the righteous. Another level is the piety by which one even avoids permissible things out of fear that they may one day lead him to what is forbidden; this is called the wara’ of the God-conscious.
A further level is Wara’ in the sense of turning away from everything other than God, out of fear of wasting even a moment of one’s life on something futile, this is the highest degree of Wara’ , known as the Wara’ of the truthful.
As we read in a hadith from the Noble Prophet (PBUHH): “A person is not counted among the God-fearing unless he abandons some matters that are essentially permissible, out of fear of falling into matters that are forbidden”.[11]
Lesson Eleven: Avoiding the Unlawful, the Most Important Form of Asceticism
“There is no asceticism or piety like indifference to what is unlawful”.
Another life lesson in this saying of the Master is avoiding what is unlawful (Haram). Although many people understand asceticism (Zuhd) merely as living simply, being content with basic clothing, food, and housing, and showing indifference toward worldly positions, from the noble perspective of the Imam (AS) the most important form of asceticism is avoiding what is unlawful.
Even if a person’s life is not extremely simple, as long as it is entirely lawful, such a person is truly ascetic. Conversely, someone who lives a very simple life but whose simple living involves dubious and questionable wealth is not a true ascetic.
There is no doubt that a simple life, especially when it is free from any doubtful wealth, is a means of salvation from many sins and a cause of turning one’s attention toward the pure essence of the Almighty. For this reason, both the verses of the Quran and Islamic narrations have extensively emphasized the importance of asceticism, its true nature, and the fruitful results that follow from it.
Some commentators of Nahj al-Balagha have written that if asceticism means giving surplus income to others and being content with a simple life, it is a virtue; but if one merely saves surplus income and no benefit reaches others, such asceticism is completely without value. Imam al-Sadiq (peace be upon him) says: “All goodness has been placed in one house, and its key is asceticism in this world”.[12]
Lesson Twelve: Reflection, the Highest Knowledge and Worship
“There is no knowledge like reflection.”
In this statement, the Imam (AS) introduces reflection as the twelfth life lesson. Those who suffice only with memorizing the words of others and what has been transmitted in narrations, without reflecting upon them, gain little benefit from their knowledge. In reality, they are like a recording device that can store much information.
However, those who reflect and think derive truths from various verses of the Quran, Islamic narrations, and the words of the great figures, truths that guide their material and spiritual lives. Without reflection, and with mere reliance on transmitting others’ knowledge, sciences will never progress, grow, or flourish.
For this reason, in some hadiths transmitted from both the Noble Prophet (PBUHH) and Amir al-Muminin Ali (AS), reflection has been regarded as the greatest form of worship: “There is no worship like reflection”.[13]
Lesson Thirteen: Fulfilling Obligatory Duties, the Highest Degree of Worship
“There is no worship like fulfilling obligations and duties”.
Regarding this life lesson, we read in a narration from Imam Sajjad (AS): “Whoever fulfills his obligatory duties is among the most devoted worshippers of the people”.
These narrations indicate that worship is not limited to engaging in recommended acts or long, fervent supplications. Rather, worship primarily consists of fulfilling one’s obligations, whether they are the rights of people, the payment of religious financial dues, or, most importantly, fulfilling the rights of God.
Lesson Fourteen: Modesty and Patience, the Guardians of Faith
“There is no faith like modesty and patience”.
From the perspective of the Master, the fourteenth life lesson is modesty and patience. Modesty refers to an inner restraining state that prevents a person from engaging in indecent and ugly acts, while patience means steadfastness in the face of difficulties, whether the difficulties of obedience, refraining from sin, or enduring calamities and hardships. Certainly, without modesty, faith is lost, and without patience and perseverance in the face of difficulties, faith will have no stability or firmness.
In a narration from Imam Sadiq (AS) or Imam Baqir (AS), we read: “Modesty and faith are bound together with a single rope; wherever one of them goes, the other follows”.[14]
In another narration from Imam Sadiq (AS), quoting the Messenger of God (PBUHH) to have said: “There are four qualities such that if they are found in a person, even if he is filled with sins from head to toe, God will transform those sins into good deeds: truthfulness, modesty, good character, and gratitude”.[15]
Lesson Fifteen: Humility, the Highest Value
“There is no value or dignity (for a human being) like humility”.
Humility is another life lesson that Amir al-Muminin (AS) teaches us. There are many people who possess noble family backgrounds and outstanding personal qualities, yet because of arrogance and self-superiority, they become disliked in society.
In contrast, humble people, even if they do not have distinguished lineage, are loved by others. In a hadith from the Noble Prophet (PBUHH), we read that he said to his companions: “Humility elevates its possessor to a high rank; therefore, be humble so that God may raise you”.[16]
Lesson Sixteen: Knowledge, the Key to All Values
“There is no honor like knowledge”.
The sixteenth life lesson concerns Honor. Honor means worthiness, greatness, pride, and good reputation. Undoubtedly, these qualities are attained through knowledge, because knowledge and awareness are the key to all human values and distinctions. Ignorant and unlearned individuals have no real standing in human society.
The Holy Quran and Islamic narrations are filled with verses and traditions praising knowledge, to the extent that the ink of scholars’ pens has been considered superior to the blood of martyrs. In a hadith from Imam Sadiq (AS), we read that he said: “I sought value, personality, and honor, and I found them in knowledge”.[17]
It is obvious that what is meant by knowledge here includes sciences and forms of learning that either have a spiritual dimension or organize and improve human worldly life.
Lesson Seventeen: Forbearance, the Source of Honor
“There is no honor like forbearance”.
The seventeenth life lesson in the words of the Master is forbearance. A forbearing person is one who does not react impulsively to ignorant, rude, or ill-mannered individuals. Such a person also endures life’s difficulties and, through broad-mindedness and elevated thinking, resolves them within himself.
He does not become agitated in the face of harsh events, and these qualities are the cause of his dignity. It has often been observed that people rise to support forbearing individuals against the ignorant.
Patient and forbearing people are respected in the eyes of others, because their silence in the face of ignorant, foolish, and ill-mannered behavior increases their dignity and character. In contrast, those who lack patience become involved in conflicts over the smallest issues, which diminishes their honor and respect.
In a hadith from the Messenger of God (PBUHH), we read: “God has never granted honor to anyone because of ignorance, nor has He ever humiliated anyone because of forbearance”.[18]
Lesson Eighteen: Consultation, the Most Reliable Support
“There is no support more reliable than consultation”.
The eighteenth and final life lesson in this wise saying is being consultative. It is self-evident that every human being possesses intellect, understanding, and judgment. When minds and thoughts are combined, they function far more effectively: paths become clearer, obstacles are removed, and the shortest route to the goal is often identified.
In this way, consultation provides an important form of support for every individual. Accordingly, one of the prominent characteristics of believers mentioned in the Holy Quran is that they conduct their affairs through consultation, as it says: “and [conduct] their affairs by counsel among themselves”.[19] Even the Prophet himself (PBUHH), in accordance with the verse “and consult them in the affairs”,[20] was commanded to consult with the believers.
Conclusion
These eighteen life lessons and precious counsels from Amir al-Muminin Ali (AS), accompanied by brief explanations, represent a distilled essence of his comprehensive teachings as guidance for life and for attaining both worldly and otherworldly happiness. Taken together, these pieces of wisdom form a complete framework of virtues, practical strategies, and life lessons.
These counsels begin with an emphasis on the central role of intellect and sound judgment, and by highlighting key moral virtues such as piety, good character, proper manners, humility, forbearance, patience, and modesty, they offer a life lesson and a clear roadmap for self-purification and the establishment of healthy social relationships.
The warnings against vices such as self-conceit, the explanation of concepts like righteous deeds, divine reward, avoidance of doubtful matters, and asceticism with respect to the unlawful, along with the emphasis on reflection, fulfilling obligations, and consultation, constitute the other pillars of this comprehensive ethical system.
Notes
[1] . Kulayni, al-Kafi, vol.1, p.28, hadith 33.
[2] . Kulayn, al-Kafi, vol.8, p.150, hadith 130.
[3] . Majlisi, Bihar al-Anwar, vol.75, p.9, hadith 65.
[4] . Nuri, Mustadrak al-Wasail, vol.12, p.201, hadith 4.
[5] . Amidi, Ghurar al-Hikam, hadith 5081.
[6] . Mohammadi Reyshahri, Mizan al-Hikmah, hadith 22236.
[7] . Al-Saff:10–12.
[8] . Al-Nahl:96.
[9] . Al-Baqarah:261.
[10] . Kulayni, al-Kafi, vol.1, p.68, hadith 10.
[11] . Turayhi, Majma al-Bahrayn, entry “Wara’”.
[12] . Kulayni, al-Kafi, vol.2, p.128, hadith 2.
[13] . Majlisi, Bihar al-Anwar, vol.74, p.63, hadith 4; Kulayni, al-Kafi, vol.8, p.20, Khutbat al-Wasilah.
[14] . Kulayni, al-Kafi, vol.2, p.106, hadith 4.
[15] . Kulayni, al-Kafi, p. 107, hadith 7.
[16] . Kulayni, al-Kafi, vol.2, p.121, hadith 1.
[17] . Nuri, Mustadrak al-Wasail, vol.12, p.174, hadith 13810.
[18] . Kulayni, al-Kafi, vol.2, p.112, hadith 5.
[19] . Al-Shura:38.
[20] . Al Imran:159.
References
- The Holy Quran.
- Amidi, Abd al-Wahid, Ghurar al-Hikam wa Durar al-Kalim, edited by Mahdi Rajaei, Qom, Dar al-Kutub al-Islamiyya, 1410 AH.
- Kulayni, Muhammad, al-Kafi, edited by Ali Akbar Ghaffari and Muhammad Akhundi, Tehran, Dar al-Kutub al-Islamiyya, 1407 AH.
- Majlisi, Muhammad Baqir, Bihar al-Anwar, n.p., Muassasat al-Wafa, 1403 AH.
- Mohammadi Reyshahri, Muhammad, Mizan al-Hikmah, Qom, Maktab al-Ilam al-Islami, Publishing Center, 1367 SH.
- Nuri, Mirza Husayn, Mustadrak al-Wasail, Beirut, Al al-Bayt (AS) Foundation for the Revival of Heritage, 1408 AH.
- Turayhi, Fakhr al-Din, Majma al-Bahrayn, edited by Ahmad Hosseini Ashkouri, Tehran, Maktabat al-Murtazawiyya, 1375 SH.
Source of the article | Adapted from:
Makarem Shirazi, Naser, Payam-e Imam Amir al-Muminin (AS), Qom, Imam Ali ibn Abi Talib (AS) Publications, 1390 SH, vol.12, pp. 667–669.
Sharif al-Radi, Muhammad ibn Hussain. Nahj al-Balagha. Edited by Subhi Salih. Qom: Dar al-Hijrah, 1414 AH.
