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الإمام علي (عليه السَّلام):
الْبُخْلُ جَامعٌ لِمَسَاوِىءِ الْعُيُوبِ، وَهُوَ زِمَامٌ يُقَادُ بهِ إِلَى كُلِّ سُوءٍ

Miserliness contains all other evil vices and is the rein with which one can be led to every evil.
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Source: Nahj al-Balāgha No542
ID: 63022

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In this insightful statement, Imam Ali (as) highlights the negative implications of miserliness (bukhul) and its connection to other vices. He depicts miserliness not only as a personal flaw but also as a gateway to a multitude of other immoral behaviors and attitudes. This saying serves as a warning against the dangers of greed and the importance of generosity.

1. Miserliness as a Core Vice

  • Foundation of Other Evils: Imam Ali suggests that miserliness is a fundamental vice encompassing many other negative traits, such as selfishness, greed, and a lack of compassion. This highlights how a single negative quality can trigger a cascade of further moral failures.
  • Character and Morality: The statement emphasizes that miserliness reflects deeply on a person’s character and moral standing, suggesting that those who are miserly may also struggle with other ethical issues.

2. Miserliness as a Pathway to Evil

  • Reins of Control: By describing miserliness as a “rein,” Imam Ali implies that it not only leads individuals to commit other wrongs but also controls or dictates their actions. This metaphor illustrates how a person’s disposition towards wealth can lead them to make immoral choices.
  • Spiritual Consequences: The connection between miserliness and evil suggests that being tight-fisted can have spiritual repercussions, distancing individuals from virtues such as generosity, kindness, and community support.

3. Encouragement of Generosity

  • Value of Generosity: Implicit in Imam Ali’s warning is the encouragement to practice generosity and open-heartedness. Generosity is depicted as an antidote to miserliness, fostering positive virtues and strengthening community ties.
  • Building a Positive Character: By cultivating generosity, individuals can make a character that reflects kindness, empathy, and a willingness to share, countering the adverse effects of miserliness.

 

Practical Implications

  1. Promoting Generosity in Communities
    • Organize community initiatives that encourage acts of charity and generosity, such as food drives, clothing donations, or community service projects that foster a spirit of giving.
  2. Educational Workshops on Financial Ethics
    • Conduct workshops that discuss the ethical implications of wealth, teaching individuals about responsible financial management that includes generosity as a core principle.
  3. Encouragement of Sharing Culture
    • Foster a culture of sharing within families and communities by encouraging open discussions about the benefits of generosity and the spiritual rewards it offers.
  4. Mentorship Programs
    • Establish mentorship programs that connect individuals with those who practice generosity in their lives, providing role models who demonstrate the positive impact of selflessness.
  5. Reflection on Personal Values
    • Encourage individuals to reflect on their attitudes towards money and possessions, helping them identify areas where they may need to cultivate a more generous spirit.

 

Conclusion

Imam Ali’s (as) statement, “Miserliness contains all other evil vices and is the rein with which one can be led to every evil,” serves as a powerful reminder of the dangers of 

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General Data

The full information of the hadith is given below

infalibel
Imam Ali (as)

Source Data

The full information of the hadith is given below

title
Nahj al-Balāgha
author
Abū l-Ḥasan Muḥammad b. al-Ḥusayn al-Mūsawī (Arabic: أبوالحسن محمد بن الحسین الموسوي) (b. 359/969-70 - d. Muharram 6, 406/June 26, 1015) al-Sharīf al-Raḍī (Arabic: الشريف الرضي) was a prominent Shi'a scholar and poet born in Baghdad. Although he is most known for his literary expertise, he was also an expert of jurisprudence and exegesis of the Quran. His most famous work is Nahj al-Balagha, a collection of Imam Ali's (a) sayings and letters. He founded a school named Dar al-'Ilm ( دار العلم, literally "House of knowledge") in which he trained many students, some of whom later became prominent scholars.
year
1372
publisher
Hejrat

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