When Allah loves a servant of His from among my community, He radiates love for him into the hearts of His elite servants, the spirits of the angels and the retinue of His throne, in order that they too may love him, and that is one who is truly loved.
It is bad enough for a man - except for one whom Allah protects from evil - that people should point the finger at him with regard to either his faith or his worldly affairs.
He(Believer) neither desires repute in this world, nor does he grieve at its disgrace. People have their own matters of significance that they tend to, whilst he occupies himself with his own concerns.
It is enough of a disgrace for a man that he should wear such clothes or ride such a beast as draws attention to himself.
On the occasion of the last Hajj, the Holy Prophet (s.a.w.s.) addressed the Muslims in the precincts of the Masjidul Haraam:
By abandoning patience man converts his halaal sustenance into haraam. Though he does not receive more than what is in his destiny
Fear Allah! And return the entrusted thing to the owner. Even if the murderer of Ali (a.s.) entrusts me with something, I shall deliver it to him (when he desires).
Then fear Allah! And guard the trusts (placed by) the white as well as the black (people). Even if the one who entrusts is from the Khwarij or a Syrian (those who hate Ali [a.s.]).
It is said that when it was the time for prayers, Amirul Momineen Ali (a.s.) became fearful and restless and his face became pale. People were shocked to see him thus, and asked him the reason for it. He replied, "It is the time for prayers! It is the time of delivering the trust that Allah had offered to the heavens, the earth and the mountains, which they had refused. This is what I fear!"
If one takes a vow to refrain from a beneficial act he must perform it (and disregard the vow). There is no kaffarah for breaking such a vow. It is only a satanic instigation.
Have you not heard the Messenger of Allah (s.a.w.s.) say that whenever you find that you have vowed against doing something that is better to be done, you must ignore your vow?
To testify falsely tantamounts to polytheism
In the Quran Allah has compared false testimony to polytheism.
Whenever a person testifies falsely to usurp the property of a Muslim, Allah writes at that very moment a punishment of the blazing fire for this man.
The false witness may not even have moved from his place but that the punishment of fire will have already become incumbent for him
False testimony before an oppressive ruler is not yet complete when a place in the fire (Hell) is already decided (for the false witness)
One who testifies falsely against someone will be hung by his tongue with the hypocrites in the lowest portion of Hell.
One who hides testimony before a just Islamic judge, or gives a false testimony to shed the blood of Muslims or intends to usurp a Muslim's property by it, he shall be raised on the Day of the Judgment in such a condition that there will be darkness before his eyes and his face will be scratched. The people shall recognise him by these signs (that he had testified falsely)."
Do not testify till you are as certain as you are about the palm (of your hand)
Someone inquired from the Holy Prophet (s.a.w.s.) as to when it was allowed to testify as a witness. The Prophet (s.a.w.s.) told him:
The witness should testify only for that about which he is certain. He must fear Allah. To testify without having certainty or to testify against something without being certain is also falsehood. Allah (a.j.) says,
The false witness must be lashed, and the number of lashes is determined by the Imam (or the Islamic judge) and he should be paraded (in the city) till people know him (and may not rely on him in the future).
The narrator says that he asked Imam (a.s.), "How do we know that he has repented?"
If the disputed property is still intact it must be restored to the rightful owner. If it is not then the false witness is responsible to the extent of it's loss.
Acquire knowledge from the cradle to the grave.
Three actions are the best. People should receive complete justice from you so much so that you desire for them what you desire for yourself. You must co-operate monetarily with your brothers in faith. You must remember Allah in every condition. That remembrance is not merely Subhanallah (Glory be to Allah) or Alhamdo Lillah (Praise be to Allah), (it is remembering Allah, always). When some duty comes upon you which Allah has ordered, you must fulfill it, and when some prohibited act comes before you; leave it.
Amirul Momineen Ali (a.s.) advises his son Imam Hasan Mujtaba (a.s.) in his will:
False swearing causes destruction of the faith.
(As for) those who take a small price for the covenant of Allah and their own oaths-surely-they shall have no portion in the hereafter, and Allah will not speak to them, nor will He look upon them on the Day of Resurrection nor will He purify them, and they shall have a painful chastisement (Surah Aale Imraan 3:77)
Imrul Qays and another man had a dispute regarding some property. Both of them came to the Holy Prophet (s.a.w.s.). He (s.a.w.s.) asked Imrul Qays,
One who knowingly takes a false oath had made war upon Allah
Imam Muhammad al-Baqir (a.s.) says that the Holy Prophet (s.a.w.s.) said:
"One who swears falsely becomes poor within forty nights" (means forty days).
The false oath that takes one to the fire is the one which is taken to usurp the right of a Muslim or to usurp his property.
When a person says, "Allah knows!" when in fact he is speaking a lie; then Allah tells him, 'Didn't you find anyone other than Me to ascribe the falsehood to?'
When a person says 'Allah knows' and the fact is that Allah knows contrary (to what he alludes), the heavens shudder due to the Might and Divine anger."
Zurara asked Imam Muhammad al-Baqir (a.s.): "The oppressive rulers forcefully collect taxes from us. Can we swear falsely that we have nothing to give tax on when it is not possible to save our money without swearing falsely?"
Respecting the Greatness of Allah if one refrains from swearing, Allah shall give him much better than whatever he has lost.
If there is claim against you regarding some property and the claimant does not have any right upon you, and desires to make you take an oath, then if the claim is for something worth less than thirty Dirhams, hand it over to him and do not take an oath. But if it is worth more than thirty Dirhams, take the oath and do not give him anything
If a person takes his debtor (or one who owes him something) to the court of the ruler; and the king asks him to swear; and knowing that he is on the right he respects the Greatness of Allah and refrains from swearing, then on the Day of Qiyamat Allah shall not desire for him a position less than that of Hazrat Ibrahim (a.s.).
In the book Al Kafi there is a tradition, which says that a wife of Imam Sajjad (a.s.) had some connection with the tribe of Bani Hanifa. A Shia of Imam (a.s.) informed him that this wife of his bore enmity to Amirul Momineen (a.s.). After investigating the matter Imam (a.s.) divorced her. She had already received the Meher amount (Dower), but she filed a claim for it against Imam (a.s.) in the court of the ruler of Madinah. She demanded four hundred Dirhams as Meher from him. The ruler of Madinah told Imam Sajjad (a.s.), "Either you swear that you have already paid her or you pay the amount of Meher (now)." Hazrat Syed-e-Sajjad (a.s.) did not swear, but ordered his son Hazrat Muhammad al-Baqir (a.s.) to pay four hundred Dirhams to the woman. Hazrat Baqir (a.s.) said, "May I be sacrificed for you! Are you not on the right?"
Holy Prophet (s.a.w.s.) speaks after taking the oath:
By Allah! If people knew what I know then very few would have laughed and many more would have wept.
A person wrote a letter to Imam Muhammad Baqir (a.s.) and asked about something which was being wrongly attributed to him (Imam a.s).
Do not swear by the name of Allah, whether you are speaking the truth or lying.
Because Allah says in the Holy Quran,
One who swears falsely by Allah for a lie has disbelieved, and one who swear by Allah for truth has sinned, because Allah says: "Do not use Allah for (taking of) your oaths.
The book Furu Al Kafi also contains the following report from Imam Ja'far as-Sadiq (a.s.):
The Holy Prophet (s.a.w.s.) heard a person taking such an oath. He (s.a.w.s.) said, "Woe be unto you, if you leave the religion of Muhammad (s.a.w.s.) then which religion would you follow?"
O Yunus! Do not speak about dissociating from us in an oath. One who takes oath from it, whether for a true thing or a falsehood, he really becomes dissociated from us
The same decree is proved from a letter of Imam Hasan al-Askari (a.s.), which is quoted in the book Masaalik.
Becoming A'araab after Hijrat and polytheism is one and the same (sin).
One who migrates from a place to another for the sake of religion, even if it is only as far as the distance of a span (of hand), Allah makes Paradise incumbent upon him. (Wherein) his companions will be Hazrat Ibrahim (a.s.) and Prophet Muhammad (s.a.w.s.).
To become A'araab after Hijrat is to recognise Imam (a.s.) and then be aloof from him.
Hijrat is wajib till the doors of repentance close. The doors of repentance will not close till the sun rises from the west." (i.e. the order for migration will be in force till Qiyamat)
The order for Hijrat will be in force till Allah demands obedience from the inhabitants of the earth in the same way as the order was first promulgated in the time of the Holy Prophet (s.a.w.s.).
Samaad says that he told Imam Ja'far as-Sadiq (a.s.), that he was travelling to an area populated by polytheists and that he would have to stay there for some time. Some of the Momineen had told him that it was not advisable to travel there because if he were to die in that place he would be counted among the polytheists. Imam (a.s.) asked him if he would be able to propagate the Wilayat of Ahlul Bayt and invite people towards truth in that place? Samaad said, "Yes, master, there is total freedom of expression and religion. The people there, are receptive of truth." Then Imam (a.s.) asked whether such a freedom was possible in an Islamic area. Samaad said, "No! On the contrary we have to practise extreme taqayya, and none of us can even dare to utter the names of one of you (Imams)." Imam (a.s.) told him,
Learn the rules of religion. Those of you who do not learn about religion are nomads. As the Almighty Allah says in His book, 'Why does not a company from you goes to learn about religion so that when they come back they can warn their people in order they may become fearful (of disobeying Allah).
Knowledge of the Divine religion is incumbent on you. And do not become a nomad. Because if you fail to understand a religious act, Allah will not look upon it with Mercy on the Day of Qiyamat and He will not purify that deed.
A man says that he has migrated, though in fact he has not. Because a migrant is the one who abandons sins and does not even go near them. And a person says that he has fought in the way of Allah but in reality he has not, because Jehad is the leaving of sinful acts and a war against enemy inside our own self. Whereas many people go out to fight not for the obedience and satisfaction of the Lord. Their motive is only to gain fame so that people may praise their bravery and fearlessness.
If a person slanders a believer to expose his faults to the public, or to insult him, Allah expels him from His Wilayat and leaves him to the Wilayat of Satan.
Beware of those who cut off relations because I have found them cursed thrice in the Quran
Imam Ja'far ibn Muhammad al-Sadiq (a.s.) said "Protect yourself from 'Haliqa' for it destroys the people." The narrator asked "What is 'Haliqa'", Imam replied, "To sever relations."
A man approached the Holy Prophet (s.a.w.s.) and enquired, "What is the worst deed in the eyes of Allah?"
Beware! Abstain from angering the parents. The fragrance of Paradise is perceived even at a distance of a thousand years, but those who are disobedient to parents and those who cut off ties with relatives will not be able to smell it.
One who displeases the parents, (it is as if) he has displeased Allah. One who angers both his parents (it is as if) he has angered Allah."Elsewhere, it is mentioned,
Allah will not speak to three kinds of people on the Day of Qiyamat. Neither will He have mercy upon them, nor will He purify their sins. There is for them a horrible chastisement. The three types of people are the believers in destiny, the drunkards and those who disobeyed their parents.
One who is blessed with parents but does not fulfill their (his parent's) rights will not be forgiven (his sins) by Allah.
Accursed, Accursed is the one who beats his parents. Accursed is the one who distresses his parents
Allah will not accept the Namaz of the person who stares angrily at his parents. Even though they (parents) may be unjust.
A Young man is interceeded by the Holy Prophet (s.a.w.)
When the Imam (a.s.) was asked to explain the meaning of the term "Bil Waledaine Ehsana" (and goodness to your parents), he said,
narrates that a young man presented himself to the Holy Prophet (s.a.w.s.) and said that he wanted to participate in Jehad. The Holy Prophet (s.a.w.s.) told him:
Acquire your place in Heaven by serving your parents. If you are guilty of 'Aaq' then make Hell your abode.
The reward for Sadaqah in the way of Allah is ten times, whereas the reward for giving a loan is twelve times (because in giving a loan the dignity of the Loanee is maintained). The reward for the good behaviour to the believing brothers is twelve times and the reward for Sileh Rahmi is twenty four times
"I shall intercede for four types of people even if they carry the sins of all humanity."
On the day of Qiyamat a caller will announce, 'O people, keep silent, because Muhammad (s.a.w.s.) is to say something to you.' Then the Messenger will arise and say, 'O people! If anyone of you has any right or favour upon me, or if there is any obligation upon my neck then he should stand up. I will see that he is compensated.' The people will reply, 'May our parents be sacrificed upon you. What right? What favour? And what obligation? Rather the rights and favours are of Allah and His Prophet upon all the creatures.
No, they do have a right. Whoever has provided shelter and help to anyone from my Ahlul-Bayt (a.s.) or did good to them or gave them clothes in their need or fed them when they were in need, should stand up so that I can recompense him
Mualla Bin-Khanees asked Imam Ja'far as-Sadiq (a.s.): "What are the rights of the believing brother?"
Those who cannot come for our Ziarat must visit our virtuous followers. They shall get the reward of performing our Ziarat. And those who wish to do Sileh Rahmi towards us but are unable to do so must do Sileh Rahmi towards our pious devotees. They shall be given the reward of our Sileh Rahmi.
A man complained to Imam Ja'far as-Sadiq (a.s.) about his relatives. Imam (a.s.) said,
Do not sever relation with your kindered even if they cut off relations with you.
There are three sins whose punishment has to be borne in this world itself:-
Hazrat Ali (a.s.) says in one of his sermons: -
A companion of Imam Ja'far as-Sadiq (a.s.) complained about the ill-treatment given to him by his relatives,
Imam Ja'far as-Sadiq (a.s.) relates from the Holy Prophet (s.a.w.s.) that he said:
Among the various sins, injustice and cutting off relationships are such that one who commits these is punished in this world itself. Apart from this the punishment for these sinners has already been prepared in the Hereafter
One who severs relationships will not enter Heaven.
Jabir Ibne Abdullah Ansari (r.a.) has related from Imam Muhammad al-Baqir (a.s.) that he quotes the Holy Prophet (s.a.w.s.) as follows:
The relatives in this Ayat(Surah Nisa 4:1), include all, and not only the nearest ones. Certainly Allah has ordered kindness towards all the relatives. Allah has given so much importance to this deed that he mentions it with his exalted name.
Allah has ordered three things along with three others, in the glorious Quran:
I will (command) all the people of my Ummat, whether present or not, and those generations which are to come till the Qiyamat, who are still in the loins of their father and wombs of their mothers, that they should be kind to their relatives (and visit them) even if they live at a distance of a year's journey. Because kindness to relatives is one of the commands which is made an integral part of the faith (Imaan).
Imam Muhammad al-Baqir (a.s.) relates from Hazrat Abu Zar Ghaffari (r.a.) who quotes the Holy Prophet (s.a.w.s.) to have remarked:
Hazrat Imam Ja'far as-Sadiq (a.s.) related three traditions from the Holy Prophet (s.a.w.s.) in the court of Mansur Dawaniqi (l.a.).
Hazrat Imam Ja'far as-Sadiq (a.s.) related three traditions from the Holy Prophet (s.a.w.s.) in the court of Mansur Dawaniqi (l.a.).2) "Fulfilling the rights of kith and kin increases the life-span even if the relative is a sinner."
Hazrat Imam Ja'far as-Sadiq (a.s.) related three traditions from the Holy Prophet (s.a.w.s.) in the court of Mansur Dawaniqi (l.a.)3) Sileh Rahmi (kindness to relatives) is a cause for the easy accounting of one's deeds on the day of Qiyamat and it (Sileh Rahmi) protects one from sudden death."
Sileh Rahmi perfects the morals and encourages charity. When one performs Sileh Rahmi he has to be benevolent towards his relatives. The continuous practice of Sileh Rahmi brings refinement in his morals. In the same way repeated acts of kindness inculcate a benign and compassionate feeling in the person, and the soul is purified (from the sin of jealousy and enmity).
There are two actions, towards which, a step taken is liked by Allah more than anything else. One is the step taken to join a row formed in the name of Allah (for Jehad or Namaz); the second is the one taken to extend a hand of friendship towards kith and kin who want to break relations.
Certainly there is a section in Paradise which can not be attained except by three kinds of people. First the just Imam, second, the one who does Sileh Rahmi, and third the one who has family (and children) but remains patient (in poverty and diffi culties
When a person goes towards his relatives so that he can fulfill his rights with his life and his wealth, Allah bestows upon him the reward of a martyr at every step he takes. He (Allah) writes down forty thousand Hasana (the unit of Divine rewards) and He erases forty thousand of his sins and He elevates him by forty thousand grades. The person achieves the position of one who has worshipped Allah for a hundred years
Urwah Ibne-Yazeed asked Imam Ja'far as-Sadiq (a.s.) the meaning of this Ayat (Surah Raad 13:21), the Imam (a.s.) replied;
The kindness towards relative and goodness towards the believing brother makes easy your reckoning on the Day of Judgement and protects you from sins. So you should be kind to your relatives and be good to your believing brothers even if it is as little as a sincere 'salaam' (salutation) or a hearty reply to a salaam
Do Sileh Rahmi towards your relatives and the near ones even if it is just by offering a glass of water to them
Do not break ties with your relatives even if they break them with you.
Abdullah Ibne Sinan says that I pleaded to Imam Ja'far as-Sadiq (a.s.), "I have a cousin, I do Sileh Rahmi (kindness) towards him and do not wish to break ties with him. But he wants to break ties with me. (Master!) I want to maintain relations but he wishes to sever them. Due to this behaviour of his I am also inclined to cut off ties with him. Can you permit me to do so?"
If any one betrays trust with you, do not betray trust with him or you will also become like him. Similarly, do not break ties with your relatives even if they do so.
The three such qualities are, firstly, to do Sileh Rahmi with one who does Qat-e-Rahmi with you. Secondly, fulfill the needs of one who has deprived you. Thirdly, forgive those who have oppressed you.
Ibne-e-Hamid enquired from Imam Ja'far as-Sadiq (a.s.): "My relatives are not of my religion. Are any of their rights upon me?" Imam (a.s.) gave the following reply:
Dawood Raqqi says: "I was sitting in the company of Imam (a.s.) when Imam (a.s.) himself started speaking and said:
Conversation of Imam as-Sadiq (a.s.) With Abdullah Hasani
The Holy Prophet (s.a.w.s.) told Ali (a.s.):
Amirul Momineen (a.s.) writes a letter to one of his officers,
Yunus Ibne Abdul Rehman told Imam Ja'far as-Sadiq (a.s.):
Make your food cold to bring you bliss (health).
On the Day of Qiyamat, Allah shall cut off the flesh of one who conceals evidence; then order him to eat it before all the creatures.
One who goes back upon his testimony or conceals it wholly, Allah shall cut off his flesh and force him to eat it before everyone. And when he will enter Hell he would be chewing at his own tongue.
"When you are asked to give evidence, give it. For Allah (a.j.) says:
One who possesses some evidence, has to make it known. And when he is asked for it, he must give it. He should not fear anyone's criticism. He must fulfill his obligation of Amr bil Maroof (enjoining good) and Nahi Anil Munkar (forbidding evil).
Hisham says that Imam Ja'far as-Sadiq (a.s.) said,
Muhammad Bin Fuzail asked Imam Musa al-Kazim (a.s.) the meaning of the above ayat (Surah Baqarah 2:282)
If one hears an evidence (i.e. he becomes a witness) but he had not been made a witness, then if he likes he can testify or he can prefer to remain silent.
Give evidence for the sake of Allah even if you have to testify against yourself, your parents or your own relatives - But you must not cause harm to your believing brother by concealing evidence. However, if your believing brother is going to be oppressed, then do not testify.
Dawood Ibne Hasan says that he heard Imam Ja'far as-Sadiq (a.s.) saying:
Muhammad Ibne Qasim Ibne Fuzail narrates a tradition from Imam Musa al-Kazim (a.s.). He says, "I asked Imam (a.s.), 'One of your devotees has taken a loan from an enemy of yours. The creditor wants to oppress him and have him imprisoned. Allah knows that he has no money to repay the debt, neither is he capable to do so at present. He does not even have Bayyanah (two just witnesses) to prove his bankruptcy. Then is it allowed for him to take an oath so that he can prove his bankruptcy and obtain respite till the return of favourable conditions? And if from your Shias there are some witnesses who can testify against him, (that he has taken the loan) can they testify?'"
There are four types of sinners who are punished very soon:
Are you (women) not pleased that when one of you becomes pregnant of her husband and he is satisfied with her, she will be rewarded the reward of the one who keeps fast while struggling in the way of God, and when she gives birth to a child, she will be offered a reward for each drop of milk she produces and for each time her breast is sucked, and if she keeps awake one night to look after her child, she will be given the reward of releasing seventy slaves for God's sake?
Do not feed the poor on the things you don't eat yourselves.
Brushing one's teeth gives rise to health of mouth, pleasure of God and strength of eyes.
Brush your teeth, for it is cleanliness, which consolidates one's faith, and faith follows its holder to Paradise.
Brushing one's teeth brings the following benefits: cleanliness of mouth, strength of gum, brightness of sight, elimination of phlegm, happiness of angels, satisfaction of God, increase in one's good deeds, and health of stomach.
Brushing one's teeth elevates one's eloquence.
Brushing one's teeth is (an Islamic) custom you can put to practice whenever you wish.
Brushing one's teeth is half of faith, and making ablutions is half of faith too.
Ablution before eating makes poverty perish, and after eating removes obsession and strengthens eyesight.
Ablution is half of faith, and toothbrushing is half of ablution.
Accept the first offer in transactions, for profit follows leniency.
Act upon marriage as a tradition, for I feel proud of your great population.
Actions depend on (are rewarded according to) intentions.
Adulterous are the women who marry in the absence of witnesses.
Beautify your dresses and improve your tools to shine as a star among people.
Be clean to the extent possible, for the Exalted God has founded Islam on cleanliness, and nobody enters Paradise save the clean.
Be early rising, for in it there is blessing.
Be easy-going and do not be hard (on people).
Be economical in speaking, for the word which settles your need suffices you (indeed).
Imam Reza (a.s.) narrates from his predecessors that one who recites the following verse before going to bed, his house will never be damaged: Innallaaha yumassikus samaawaati wal arz"a antazoolaa wala-in zaalataa in amsakahumaa min ah'adim mim ba'dihi innahu kaanaa h'aleeman ghafooraa."
Do not sit between two persons without their permission.
Imam Reza (a.s.) narrates that Imam Ja'far Sadiq (a.s.) said, "One who wears a cornelian ring on his finger will never be needy and his desires will be fulfilled in the best way."
A person from the progeny of Abu Talib (a.s.) was ordered to be arrested by an unjust ruler. While going towards the ruler, he happened to meet Imam Ja'far Sadiq (a.s.). Imam said, "Give a cornelian ring to him." The order of Imam was obeyed and a ring was given to him. And because of this, he didn't have to face any harm from that unjust ruler."
It is narrated that Imam Muhammad Baqir (a.s.) saw a person who had been whipped. Imam said, "Where is his cornelian ring? If he had been wearing that, he would not have been lashed."
Men are the maintainers of women because Allah has made some of them to excel others and because they spend out of their property; the good women are therefore obedient, guarding the unseen as Allah has guarded.
Prostration of a human for another human being is not permitted. (If it had been) I would have ordered the wife to prostrate before her husband
"One who inscribes: Maashaa Allaahu laa quwwata illaa billaahi astaghfirullaah on his ring, will remain safe from devastating poverty."
Among the prophets' patterns of life are chastity, forbearance, brushing one's teeth and using perfume.
Clean your clothes, beautify your hair, brush your teeth and be all made up and tidy, for the children of Israel did not do so and their wives turned out to be adulterous.
Clean your mouths by brushing.
Clean yourself of urine, for it's the cause of most punishments in the grave.
Eat currant, for it condenses the bile, makes phlegm vanish, strengthens the nerves, and makes the mind sharp, the nature good, the soul purified and one's grief escape.
Eating (food) in bazaars shows one's meanness.
Thankfulness is the adornment of wealth, whereas patience is the adornment of tribulation.
A man who colors his hair black should let the woman whose hand he seeks in marriage know about that.
One who trims all his nails except one on Thursday and trims the remaining one on Friday, Allah would remove his poverty.
It is narrated by Imam Ja'far Sadiq (a.s.) from his predecessors that the Holy Prophet (s.a.w.s.) said, "Trimming nails prevents serious hardships and increases one's earnings."
Trimming nails on Friday saves one from leprosy, leucoderma and blindness. If it is not possible to trim them, one should at least rub them on something."
One who recites Bismillaahi wa billaahi wa a'laa millaati rasoolillaah while trimming nails and moustache on Friday would get the reward of freeing a slave from the progeny of Ismail (a.s.) for each hair and nail trimmed." Abu Ja'far bin Ali (Shaykh Sadooq) says that "One of the advices of my father, may Allah's peace be upon him, was: 'O son! Trim your nails and moustache. Start trimming nails from the small finger of right hand and whenever you do the above two deeds, recite this supplication Bismillaahi wa billaahi wa a'laa millati rasoolillaah. O son! To one who performs this deed Allah would grant the reward of releasing a slave for each nail and hair trimmed and he will not be involved in any disease except death."
Sudair Sairafee says that he went to Imam Ja'far Sadiq (a.s.) wearing white shoes. Imam enquired, "How about this shoes? Did you wear them purposely?" He replied, "May I be sacrificed for you, it is not so."Imam said, "One who goes to market with an intention of buying white shoes and buys them; then before those shoes are worn out, that person gets such a wealth, which he would have never expected." Abu Naeem says that Sudair informed him saying, "My shoes were not worn out yet and I received a hundred dirhams from somewhere I had never expected."
Hannan bin Sudair says that he came to Imam Ja'far Sadiq (a.s.) wearing black shoes. Imam said, "Why are you wearing black shoes? Do you know its bad consequences?" He asked, "What are its bad effects?" Imam (a.s.) replied, "It affects eyesight and male prowess and it is a cause of sadness and anger. Further, it is the sign of oppressors. Wear yellow shoes and enjoy its benefits." He asked, "What are the benefits of wearing them?" Imam (a.s.) replied, "It improves eyesight and increases male prowess. It ends sadness and anger and it is a part of the dress of the Holy Prophet (s.a.w.s.)."
"Wearing shoes improves eyesight."
"A person who wears shoes often does not get involved in leprosy." The narrator asked, "Are you talking about summer or winter?" Imam (a.s.) replied, "There is no difference between them."
"A person should recite Surah Qadr thirty-six times while cutting a new cloth. When he reaches Tanazzalul malaa-ikatu, he should sprinkle a little water on the cloth. He should then offer a two rakat Salaat and recite this supplication Alh'amdulillaahilladhee razaqanee maa atajammalu bihi finnaasi wa uwaaree bihi a'uratee wa us'allee feehi lirabbee wa ah'madullaah. Before this cloth gets old, there would be abundance in livelihood."
It is narrated from Imam Ja'far Sadiq (a.s.) that the Holy Prophet (s.a.w.s.) said, "The Almighty Allah has decreed Paradise for those youths who look at the mirror and praise Allah much."
It is narrated by Imam Ja'far Sadiq (a.s.) from his predecessors that the Holy Prophet (s.a.w.s.) said, "One who recites (upon seeing a Jew, Christian or a Magian) Alh'amdulillaahilladhee faz"z"alnee a'laika bil islaami deenanw wa bi qur-aani kitaabanw wa bimuh'ammadin nabeeyanw wa bi-a'liyyin imaamanw wa bil mu-mineena ikhwaananw wabil ka'bati qiblah Allah won't gather that person along with those people."
"One who swallows his spit during Salaat out of respect of Allah's Majesty and His Honor, Allah keeps him healthy till his death."
Cleanliness has root in faith.
Amir al-Mu'minin Imam 'Ali ibn Abi Talib (a.s.) was proceeding towards Syria, when the peasants of al-Anbar upon seeing him, dismounted from their mounts and started running towards him. He enquired, 'What is this you are doing' to which they replied, 'This is the way we respect our leaders.' So he said, 'By Allah, this does not benefit your leaders in any way, whilst you are belabouring yourself in this world and earning misery for yourselves in the Hereafter. How wasteful is the labour in whose wake lies chastisement, and how profitable the composure which brings safety from the Fire!
Imam Ja'far ibn Muhammad al-Sadiq (a.s.) when asked about standing in veneration of someone, replied, 'It is an abominable act, except when standing for a man of religion
Venerate (Respect) the scholar for his knowledge and abandon argumentation with him. Depreciate the ignorant man for his ignorance but do not drive him away. Rather draw him near and teach him
Do not stand up [for others] like the foreigners stand up for each other
I saw Salman and Bilal approaching the Prophet (SAWA) when Salman threw himself at the Prophet (SAWA)' s feet, kissing them. So the Prophet (SAWA) stopped him from doing that, and said to him, 'O Salman, do not do unto me as the foreigners do with their kings I am a servant from among the servants of Allah, eating what a servant eats and sitting how a servant sits.
Mingle amongst people in such a way that when you die they should weep for you, and when you are alive, they should long for you
Let your heart include both need for people as well as needlessness of them your need for them being in order to speak kindly words to them and to share your joy with them, and your needlessness of them being in order to maintain your integrity and to preserve your self-respect
The least comfortable one among people is the miser
The miser stores [wealth] for his inheritors
Miserliness humiliates its companion and honours the one who abandons it.
A miser can have no friend
I wonder at the miser he expedites the same poverty from which he escapes, and misses the same richness for which he yearns! So he leads a life of deprivation in this world like the poor, yet he will be judged with the rich in the Hereafter.
Woe betide those who trade their religion for the life of this world in front of people they are soft-spoken and their words are sweeter than honey, but they are wolves in sheep's clothing [lit. their hearts are wolves' hearts (ed.)], and Allah says regarding them, 'Are they trying to pull the wool over My eyes?
Verily the angel [charged with man's deeds] rises up with man's good deeds, delighted on account of them, but as he is lifting up his good deeds, Allah tells him, 'Go and place them in the Sijjin [Sijjin: proper name given in the Qur'an to a written record of the evildoers' deeds (ed.)], as he did not perform these deeds for Me
The show-off will be called on the Day of Resurrection: O shameless liar! O treacherous one! O show-off! Your deeds are lost, and the reward for your deeds is lost. Go and get your reward from those you intended to please by your actions
Allah, glory be to Him, says, 'I am the most self-sufficient of partners, for whoever performs a deed for Me as well as for someone else alongside Me, [know that] I am free from need of his action and I leave it for the one that he associated with Me
Verily Allah does not accept a deed that is performed with even an atom's weight of showing off in it
Where does salvation lie?' to which he replied, 'In that the servant must not perform acts of obedience to Allah whilst intending them for other people [to see].
How ugly the man who is sick inwardly and beautiful outwardly
O Allah I seek refuge in You from looking good in the gleaming mirror of people's eyes whilst my inward self that I conceal [from others] be ugly in front of You, and from guarding myself [against sins] only for show in front of people whilst You know all there is to know about me, such that I may display my good side to people, leaving the bad deeds for You, in seeking nearness to mere servants of Yours and getting further and further away from Your good pleasure
He whose outward appearance is superior to his inward self will have a very light scale of good deeds
Beware of showing off, for whoever performs good deeds for anyone other than Allah, Allah relegates him to the one he acted for
The worst thing I fear for you is minor polytheism.' When asked what he meant by this, he replied, 'Showing off.
Know that even the slightest showing off is tantamount to polytheism
The Prophet (SAWA) was once asked about the interpretation of Allah's words in the Qur'an: "So whoever expects to encounter his Lord, let him act righteously, and not associate anyone with the worship of Allah"[ Qur'an 18:110]. He replied, 'He who performs prayer in order to show people is a polytheist and he who performs any act commanded by Allah to show people is a polytheist
Verily the Hellfire and its inmates rage on account of those who used to show off.' When asked how the Hellfire rages, he replied, 'It rages on account of the intense heat with which they are being punished.
On the Day of Resurrection, a servant who used to pray regularly will be brought forth, and he will beg, 'O Lord, I prayed in seeking Your pleasure', and he will be told, 'No, you prayed so that people would say how beautiful your prayer was. Take him to the Fire
Three characteristics distinguish a show off: he is energetic and active whilst in the presence of people, he is lazy when he is by himself, and he loves to be praised for everything
was once asked by his companion Zurara, about a man who performs a good deed which people happen to see, and which he feels good about as a result. Imam replied, 'It does not matter as long as he did not [originally] perform the action for that purpose. Everyone naturally wants people to see them as good
The deed of one who performs it in secret is recorded down as a secret action. If he admits to having performed it [when asked], the previous record is erased and it is recorded instead as a public action. If he subsequently avers it himself, however, the previous record is erased and it is recorded instead as showing off
It is narrated from Imam Musa Kazim (a.s.) that the Holy Prophet (s.a.w.s.) said, one sweeps the floor of a mosque on a Thursday night and cleans the quantity of dirt equal to the Antimony put in one's eye then too Allah forgives him."
Your need to a miser is colder than the cold wind.
I have found conciliation so long as it is does not enfeeble Islam to be more beneficial than combat.
Do not reject the peace to which your enemy may call you, and wherein the pleasure of Allah lies, for verily peace affords composure to your army, relief to you from your worries, and safety for the country. After the peace entreaty however, be extremely wary of your enemy, because often the enemy draws near in order to take advantage of your negligence. Therefore, act prudently and entertain good opinion about them, though always being on your guard.
The first duty incumbent upon you towards Allah, Glory be to Him, is thanksgiving for His favours and seeking out His pleasure
Every single breath you take necessitates an essential thanks from you, or rather a thousand thanks or more
It is narrated in Misbah al-Shari`aa (The Lantern of the Path): 'If there was to be an act of worship for Allah's sincere servants to carry out better in the sight of Allah than thanksgiving to Him in every situation, He would have definitely singled out these worshippers for a mention from amongst the rest of creation for their carrying out this special act of worship. And for the very fact that there is no better act of worship than it [i.e. thanksgiving], He has distinguished it from all other acts of worship and has distinguished those who practice it, saying, "And very few of My servants are truly thankful
The thankful person prospers more as a result of his thanks than as a result of the bounty which incited the thanks, because bounties are sources of delight whereas [the ability] to thank is not only the consequence [of the bounty] but a source of delight in itself
None but the thankful one knows the true worth of a bounty, and none but the one with inner knowledge [or gnostic] is truly thankful for a bounty.
Allah does not open the door of thanks for His servant and keep the door of increase shut
When Allah bestows a bounty upon a servant, no sooner does the latter feel thankful for it in his heart than he becomes deserving of increase therein before the expression of thanks has even reached his tongue
So how can I ever achieve thanksgiving?! For my thanking You requires thanksgiving in itself. Whenever I say, 'To You belongs Praise [Thanks]', it becomes thereby incumbent upon me to say, 'To You belongs Praise [Thanks].
Allah, most High, revealed to Prophet Moses (AS) saying, 'O Moses, thank Me with the thanks that is due to Me.' Moses asked, 'O Lord, but how can I thank You with the thanks that is due to You, when every single expression of thanks that I may convey has been bestowed upon Me by You?' He replied, 'O Moses, you thank Me with the thanks that is due to Me when you acknowledge that it is indeed from Me.
True] thanksgiving for every bounty lies in restraining oneself from the things that Allah has prohibited
When you vanquish your enemy, let your pardon of him serve as thanksgiving for the power [given to you] over him
Regard even a little sustenance from Allah as too much for yourself by way of sincere thanksgiving
Thanksgiving for a bounty is accomplished through avoidance of prohibited things, and an expression of complete thanks is when a man says, 'All praise belongs to Allah, the Lord of the worlds.
He whom Allah favours with the bestowal of a bounty and who then acknowledges it with his heart has conveyed [true] thanks for it
When the Prophet (SAWA) was faced with a situation that pleased him, he used to say, 'Praise be to Allah for this bounty', and when he was faced with a situation that made him sorrowful, he used to say, 'Praise be to Allah in every situation.
It is narrated in Misbah al-Shari`aa (The Lantern of the Path): 'The lowest level of thankfulness is to see the bounty as coming from Allah irrespective of its cause, and without attaching the heart to any other cause save Allah, Mighty and Exalted. It consists of being satisfied with what is given, and not disobeying Him by means of His bounty, nor opposing Him in any of His commands and prohibitions as a result of that bounty.'
Cover your sexual organs in the presence of all but your wives and bonds women. It was asked: "What about relatives?" The Holy Prophet replied: "They should try not to see each other's sexual organs." "What if one of us be naked at his (her) own privacy?", He was asked. The Holy Prophet said: "One must be much more chaste to God than to people."
Cover your thighs, for they're part of man's privy parts.
Creatures are God's and lands are His too, and whoever cultivates a piece of barren land, has a right to own it.
Cure yourselves by cow milk. Verily, I hope that you can find in it divine recovery, for cows graze on all kinds of plants.
Cure yourselves, for He who has let diseases befall you, has created their medicines too.
Cure yourselves, O servants of the Exalted God! for he has created a (specific) medicine for any single kind of disease, save old age.
He who goes to visit his brother in faith at his home, without any motive on his part, is recorded as having visited Allah, and Allah honours His guest by His own right
Visit each other for the sake of Allah, sit in each other's company for the sake of Allah, give for the sake of Allah and deny for the sake of Allah, keep away from the enemies of Allah and maintain relations with the friends of Allah
Pay visits to each other in your homes for verily that is a reinforcement of our teachings, and Allah has mercy on a servant who reinforces our teachings
He who visits his brother for the sake of Allah and for His pleasure will be raised on the Day of Resurrection walking straddled by two cloths of light, and illuminating thereby anything that he passes
Visit each other for verily your visits revive your own hearts and act as a reminder of our traditions, and our traditions in turn awaken affection in you towards each other. If you adopt our traditions you shall be rightly guided and shall attain salvation, and if you abandon them you will stray and perish, so do adopt them and I will guarantee your salvation
Nothing is more hurtful to Iblis [Satan] and his army than brothers in faith visiting each other for the sake of Allah.
Visiting [each other] makes love grow [between you].
Meeting fellow brothers, even very briefly, causes the mind to broaden and develop.
Visit people at regularly-spaced intervals for that will increase love [between you].
Visiting too often brings about boredom
When you are assured of your brother's love for you, then do not worry about when you will meet each other
He who is open-handed rules
Let water flow amiss your fingers in ablution so that God might keep Fire from flowing there.
Intense covetousness arises from ardent gluttony and weakness of faith.
Cowardice is a defect.
Cowardice, greed, and miserliness are vile traits that come together as a result of distrust in Allah.
Beware of cowardice, for it is a [source of] shame and a defect.
Youth is a branch of madness.
Irascibility is a type of madness, since its perpetrator always regrets. If however, he does not regret, his madness is confirmed.
Whoever answers to everything that is asked of him has gone mad.
Holy Prophet Muhammad al Mustaf? (s.a.w.w.) passed by an insane person and asked, 'What is wrong with him?' He was told that he had gone mad. The Prophet (SAWA) then remarked, 'Rather, he is afflicted. The one who has gone mad is the one who prefers this world to the next.'
A man passed by the Prophet (SAWA) while he was sitting with his companions. One of them mentioned that he had gone mad. The Prophet (SAWA) replied, 'This man is, in fact, afflicted, since truly one who is mad, be he male or female, is one who has squandered his youth in other than Allah's obedience.'
The Prophet (SAWA) passed by one who was affected by madness, and said, 'Shall I inform you of one who is truly mad?' Then he said, 'Indeed one who is mad is one who is haughty in his gait, looking over his shoulders, and swinging his sides from side to side. That is one who is mad and this is one afflicted.'
The proper way to interact with people is through coexistence and close cooperation according to a set measure, two thirds of which are to know each other very well and a third of which is to feign ignorance of each other' s faults.
Let your family not become the most miserable of people because of you
Verily man needs to adopt three characteristics with respect to his household and his family, even if these are not naturally present within him pleasant social interaction, the capacity to live with ampleness through evaluation, and possessiveness through protectiveness
Associate well with one who associates with you and you will be considered a Muslim
Interact with people with the use of your tongues and your bodies, and part from them with your hearts and your actions
For your brother, offer your blood and your wealth, for your enemy your justice and fairness, and for people in general your joy and your good favour
Obligate yourself to adopt affection, and make yourself tolerate the encumbrances of people
He who is quick to criticize people in a manner that they dislike, they will talk about him saying that which they do not know.
Associate with people the way you would like them to associate with you.
Amicableness towards people is a third of intellect
Affection towards people is half of intellect
Miserliness encompasses all vices, and it is a rein with which one is led to every defect.
Miserliness is [a source of] shame
Miserliness is the garment of wretchedness.
Miserliness in giving [to others] what is at hand is a mistrust in God
A man who is miserly with his money will face humiliation, but a man who is miserly with his faith [i.e. he does not readily give it up] will be dignified.
[It is] (Greed) when you count what is in your hands as a source of honour, while you count what you have given away as a waste
The miser is he who denies what is Allah's right, and spends instead for a purpose other than Allah's sake.
Greed is worse than miserliness because a miser is parsimonious in spending what he has, whilst a greedy man covets that which others possess in addition to what he himself possesses, such that whatever he sees in the hands of others he wishes to be his lawfully or unlawfully. He cannot be satiated, and nor does he derive any benefit from what Allah has granted him
Miserliness rips one's honour apart
Miserliness is the most blameworthy vice.
No one should love for others to be rich as much as the misers; for when others become rich, they would subsequently keep away from their wealth
The miser's parsimony suffices as mistrust of his Lord, for a man who is certain of [God's] compensation would give generously.
The real miser is the one who refuses to pay the mandatory alms-tax from his wealth, and refuses to spend on the necessities of his people, yet he squanders it on other things.
The real miser is he before whom my name is mentioned and he does not say 'peace be upon him'
The most miserly person is he who refuses to give what Allah has made obligatory [i.e. the alms-tax].
The most miserly person is he who is miserly with his greeting [i.e. he does not greet others].
A person's freedom from [coveting] what others possess is better than the liberality in giving
The Commander of the Faithful (AS) sent someone five camel-loads of dates at which a man said to him, 'By Allah, he did not even ask you for anything. Indeed, one camel-load would have been enough to recompense him!' The Commander of the Faithful (AS) replied, 'May Allah increase not the people of your type! I am giving and you are the one being miserly?!
Abundance of excuses [for not giving] is a sign of miserliness.
The miser justifies himself by presenting [many] excuses and justifications.
Modesty is the means to all beauty.
Color your white hair and stop looking like the Jews.
Comb your beard and pare your nails, for satans (microbes) move between flesh and nails.
Cleanliness of food (lawfully-earned food) results in an increase of food, faith, and sustenance.
The most thankful of people is he who is most content whilst the most ungrateful of people is he who is most covetous
The most thankful among you to Allah is he who is most thankful towards people
It is blameworthy that you do not thank for a favour done unto you.
The right of he who does a kindly act towards you is that you thank him and mention his kindness; that you reward him with beautiful words and supplicate for him sincerely in that which is between you and Allah. If you do that, you have thanked him both secretly and openly. Then if you are able to repay him one day, repay him.
Allah will ask one of His servants on the Day of Resurrection, 'Did you thank x?', and the servant will reply, 'No, but I thanked You instead, O Lord.' Allah will reply, 'You have not thanked Me as long as you have not thanked him
Allah curses the one who cuts of the means to kindly acts, who is such that when someone does him a good turn, he is ungrateful and as a result, he deters that person from ever doing the same towards anyone else.
Whoever does not thank the one who does him a favor from among Allah's creatures has not thanked Allah either.'
Modesty is the key to all goodness
The most intelligent person is the most modest one.
Modesty prevents ugly actions.
The means to chastity is modesty
There is no faith for the one who has no modesty.
There are two types of modesty, modesty springing from the intellect, and a sense of shame arising from foolishness. As for the modesty of the intellect, it is knowledge, and as for the shame from foolishness, it is ignorance.
Shame has been associated with deprivation.
Shame prevents sustenance.
One who is ashamed of speaking the truth is a fool
From the proverbs of the prophets (AS) only the following saying of the people has remained, "If you do not have modesty then do as you wish".
One who is not ashamed in front of people is not ashamed in front of Allah, Glory be to Him
Be modest in front of Allah just like your modesty with your righteous neighbours, for verily modesty with Allah increases one's conviction.
Be modest with Allah when in private just as you are modest with people in public
The peak of modesty is for a man to be modest in the presence of his own self.
Know that Muawiya will oppose you just as he opposed me, and in conciliating and making peace with him, you will be following in the footsteps of your grandfather (AS) when he conciliated with the Bani Aamra and the Bani Ashja`a tribes and if instead you wish to fight your enemy, know that you will not find any from among your followers willing to make peace alongside you, as your father's followers did alongside him.
Verily Hasan b. Ali (AS), when he was reproached and opposed by the people for having made peace with Muawiya, people would greet him in the street saying, 'Peace be upon you O degrader of the believers', and he (AS) would reply, 'I am not a degrader of the believers, rather I am elevating the believers. Verily when I saw you having no strength to overpower them [Muawiya's army], I made peace in order that you and I may remain alive in their midst, just like the wise one [al-Khizr] damaged the boat in order that it may be spared for its owners. Thus did I act for yours and my benefit in order that we remain alive among them
A charitable act most loved by Allah is reconciling between people if they have fallen out, and bringing them together when they have become distanced from one another
If you see two people from amongst our followers (Shi`aa) fighting [over property or the like], use my money to settle the dispute.
The reconciler is not a liar
Utterances fall under three categories: the truth, the lie, and reconciliation between people you may hear a man saying something about someone, which when they come to hear will lead them to feel malice towards the former. [In such a situation] you may instead tell them, 'I heard x speaking such good things about you', contrary to what you had heard
The worst of your brothers is he who flatters you and conceals [from you] your faults
Whoever flatters himself trespasses into the forbidden transgressions
Allah revealed to Prophet Shuaayb [Known as Jethro Prophet Moses's father-in-law - in the biblical tradition (ed.)], 'Verily I am punishing one hundred thousand members of your community: forty thousand from among the evil doers and sixty thousand from among the good doers.' He said, 'My Lord, evil doers fine, but what about the good doers?' Then Allah, Mighty and Exalted, revealed to him, 'They were pliable with the transgressors and did not express any anger at what angers Me'
Do not compromise the truth when you come across it and you recognize that it is the truth, lest you suffer clear loss
It is narrated from Imam Ja'far Sadiq (a.s.) and his predecessors that Amirul Momineen (a.s.) said, "Whenever you bare yourself (go to toilet) recite Bismillaah for if you do so Satan will keep his eyes closed until you have covered yourself."
One who utters a name of Allah while performing ablution his whole body will become pure. All his sins between two ablutions will be wiped off. One who does not utter a name of Allah while performing ablution only the parts of body concerned with ablution will become pure and not his whole body.
A person who utters the name of Allah while performing ablution is like one who has performed a Ghusl.
Imam Ja'far Sadiq (a.s.) says that one day Amirul Momineen (a.s.) was sitting with Muhammad Ibne Hanafiyyah. Amirul Momineen (a.s.) said, "Muhammad, bring water for me to perform ablution for Salaat." When Ibne Hanafiyyah brought the vessel containing water, he took water in his right hand and put it on his left hand reciting: Bismillaahi wal h'amdulillaahilladhee ja-a'lal maa-a t'ahooranw wa lam yaj-a'luhu najasaa. Then washed that place and then recited: Allaahumma h'as's'in farajee wa a-I'ffahu wastur a'uratee wa h'arrimnee a'lan naar. Then he rinsed his mouth and recited: Allaahumma laqqinee h'ujjatee yaumal qaaka wa at'liqi lisaanee bidhikrik. Then he put water in his mouth reciting: Allaahumma laa tuh'arrimu a'laa reeh'al jannati waj-a'lnee mimmany yashummu reeh'ahaa wa rooh'ahaa wa reeh'aanahaa wa t'eebahaa. Then he washed his face and recited:
A person who wipes the parts of body after ablution will get a single reward and the person who does not wipe will get thirty rewards.
Keep your eyes open while performing ablution. Perhaps you will save yourself from seeing the fire of Hell by doing so.
Repeating ablution for Isha prayer wipes the sins concerning oaths (yes, by Allah; no, by Allah)"
One who repeats ablution apart from prayers, the Almighty Allah forgives all his sin even without repentance."
There are twelve virtues of doing Miswak it is the Sunnah of the Holy Prophet (s.a.w.s.), it cleans the mouth, improves eyesight, Allah becomes pleased, teeth are cleansed, teeth are prevented from decay, jaws become stronger, it increases appetite, it removes phlegm, it improves memory, it doubles the good deeds of a person and angels become happy.
It is narrated from Imam Ja'far Sadiq (a.s.) that Imam Muhammad Baqir (a.s.) said, "If people would have known the benefit of doing Miswak they would have done it even on their beds."
Doing Miswak removes phlegm and increases intelligence.
By my life, never will I compromise with or be slack when fighting anyone who opposes the truth or one who has fallen into transgression
O Ibn Mas`aud, beware of ever associating anything with Allah for even the twinkling of an eye, even if you are to be cut up with a saw, amputated, crucified or burnt with fire.
Verily the Umayyads used to freely point out people's faith to them [condescendingly], but did not freely point out polytheism, so that when it came to their converting them [the people] to it, they would not be able to recognise it
Imam Muhammad ibn 'Ali al-Baqir (a.s.) was once asked what the absolute minimum of polytheism was, to which he replied, 'It is to call fruit kernels stones and vice versa, and to believe them as such.
Imam Ja'far ibn Muhammad al-Sadiq (a.s.) was once asked what the absolute minimum of polytheism was, to which he replied, 'It is to contrive a ruling and falsely cause people to take sides for and against it
Beware of committing anything that warrants justification, for verily that is hidden polytheism
Imam Ja'far ibn Muhammad al-Sadiq (a.s.) said when interpreting the Qur'anic verse: "And most of them do not believe in Allah without ascribing partners to Him", 'This is in reference to man's statement: "Were it not for 'x' I would surely have perished", or "Were it not for 'x' I would indeed have been afflicted" or "Were it not for 'x' my family would be at a loss." Do you not see that he has associated a partner to Allah in His Kingdom giving him sustenance and repelling misfortune from him?' He was subsequently asked, 'What if one were to say, "Were it not for Allah granting me x's help, I would have perished ?" Imam replied, 'There is nothing wrong with saying things like this.
Imam Ja'far ibn Muhammad al-Sadiq (a.s.) said when interpreting the Qur'anic verse: "And most of them do not believe in Allah without ascribing partners to Him", 'This refers to ascribing partners in Allah's obedience, not [just] in His worship
Polytheism is more discreet than the crawling of an ant, and includes things like turning one's ring to make a wish, and other such [superstitions].
Imam Ja'far ibn Muhammad al-Sadiq (a.s.) said when interpreting the Qur'anic verse: "And most of them do not believe in Allah without ascribing partners to Him", 'This refers to when people used to say, 'We are being rained on from the storm of x, or the storm of y [referring to various false gods]. And they used to consult soothsayers and believe whatever they told them
Eat when you desire and stop while you still desire.
Do not leave your plates uncovered for Satan spits on uncovered plates and takes from them what he wants.
Imam Mosa ibn Ja'far al-Kazim (a.s.) when he was asked who the contemptible person was, replied, 'The one who eats in the marketplaces.
Prolong your seating at the dinnertable, for these are times that will not [need to] be accounted for as part of your lives
Even if you are not an articulate scholar, at least be an attentive listener.
Indeed the most heedful of all ears is that which is attentive to and accepting of a reminder.
Not every man with a heart is understanding, nor every man with an ear a listener, and nor every man with eyes able to see.
Accustom your ear to listen effectively, and do not listen to anything that will not benefit your progress.
The one who listens to the remembrance of Allah in turn remembers [Him].
Whoever listens effectively reaps its benefits immediately.
The obligation incumbent upon the hearing is that it not be used for acts of disobedience, for Allah, Mighty and Exalted, has said, "Certainly He has sent down to you in the Book that when you hear Allah's signs being disbelieved and derided, do not sit with them until they engage in some other discourse, or else you [too] will be like them" [Qur'an 4:140]
The most open-handed of people is he who gives freely of himself and his wealth in the way of Allah
The best form of open-handedness is that expressed in spite of hardship.
The most open-handed of people is he who gives without expectation.
The open-handed cannot be considered open-handed unless he has three [attributes]: he is generous with his wealth both in times of ease as well as hardship, bestows it on the deserving, and finds the gratitude of the one he gave to greater than what he gave him
Eloquence is that which is easy [for the speaker] to pronounce and light on the [listener's] intellect.
"Cornelian is an amulet in journey."
Imam Ja'far Sadiq (a.s.) narrates from his ancestors that Amirul Momineen (a.s.) said, "Keep a cornelian ring in your hand so that Allah gives you abundance and you remain safe from calamities."
A man complained to the Holy Prophet (s.a.w.s.) about highway robbers. He said, "Why didn't you wear a cornelian ring? It protects one from all evils?"
"One who wears a cornelian ring in his hand will continue to see goodness till the ring is present in his hands and will always remain in the protection of Allah, the Mighty and Sublime."
Imam Ja'far Sadiq (a.s.) narrates from his predecessors that:"One who wears a ring inscribed 'Muh'ammadun nabiyyullaahi wa a'liyyunw waliyyullaah' Allah will save him from unpleasant death and he will die a natural death only."
"No hand raised in front of Allah is loved by Him more than one which has a cornelian in it."
"One who seeks sustenance through cornelian will get a huge share."
Imam Musa Kazim (a.s.) narrates from his predecessors that Imam Husain (a.s.) said, "Allah created Musa bin Imran and talked to him on Mt. Sina and looked at the earth with mercy and created cornelian with the light of his face and said, 'I swear by Myself, I have made it obligatory on Myself that I will never punish with fire (of Hell) one who wears cornelian in his hand and is the lover of Ali (a.s.)."
"The hand having a turquoise ring will never be needy."
The narrator went to visit Imam Musa Kazim (a.s.) and saw a turquoise ring in his hand inscribed with: Allaahul Malik. He went on seeing that ring continuously. Imam (a.s.) asked, "Why are you looking at this stone like this? Jibraeel had brought this stone for the Holy Prophet (s.a.w.s.) from Paradise as a gift. It was given to Ali (a.s.) by him. Do you know what its name is?" He replied, "It is turquoise." Imam said, "That is the Persian name. Do you know its name in Arabic?" "No," he replied. Imam said, "It is Zafar."
"Wear a ring of Jiz-e-Yamani in your hand for the deceit of Satan is destroyed through it."
It is narrated from Imam Musa Kazim (a.s.) who read out from a book: "There are lots of comforts for a person wearing the Emerald ring and there is no hardship for him." The narrator wrote down these words of Imam (a.s.).
Imam Reza (a.s.) narrates that Imam Ja'far Sadiq (a.s.) said, Wear a Ruby ring for it puts an end to poverty."
"Billaur (Crystal) is an excellent gem."
A man who wants to be healthy and have a light body must decrease his dinner.
A man who is eating and is being watched by another, to whom he does not offer to share his food will be afflicted with an incurable disease.
The believer eats according to the desire of his family, while the hypocrite makes his family eat according to his own desires.
Whoever mentions the name of Allah at the beginning of [eating his] food or drink and thanks Allah at the end will never be asked about the favor of this food.
Start with salt before you eat. If people knew what [benefits] salt has, they would prefer it to tested medicine.
Set hot food aside until it cools off, for when the Prophet (SAWA) was given hot food, he said, 'Set it aside until it cools down, for Allah, Mighty and Exalted, would not feed us fire when blessings lie with that which is cool.
There are twelve things that every Muslim should know about the table [manners]; four are mandatory, four are recommended, and four are general manners. The mandatory are: knowledge [of the food], to be content with it, mentioning the name of Allah [before it], and offering thanks to Him [afterwards]. The recommended acts are: ablution before eating, sitting on one's left side, eating with three fingers, and licking the fingers [after the meal]. And the general manners are: eating from the closest spot to you, taking small bites, chewing well, and rarely looking at people's faces [while eating].
He who washes his hands before and after eating will be blessed at the beginning and at the end of his food. As long as he lives, he will be in comfort, and he will be cured of the ills of his body.
Imam Ja'far ibn Muhammad al-Sadiq (a.s.) narrated, on the authority of his fathers about the tradition entailing certain prohibitions of the Prophet (SAWA), 'He prohibited blowing on food or drink.'
Be openhanded with whatever you find, and you will be commended
Man's open-handedness endears him to his opponents, and his stinginess makes him hated even by his children
Open-handedness is of the nobility of [man's] nature
Open-handedness is a present honour.
Allah has commanded me to treat people amicably just as He has commanded me to fulfil the religious obligations.
No sooner is leniency added to something than it adorns it, and no sooner is it taken away from something than it spoils it.
When two people become friends or accompany each other, the one with the greater reward and the most beloved in Allah's eyes is the one who is the most gentle towards his companion.
When Allah wishes to bestow good on a household, he introduces leniency into it.
The most intelligent person is he who is the most obliging towards people.
Moderation is the key to success.
Sheer cowardice ensues from the impotence of the soul and the weakness of conviction.
Imam Hasan ibn 'Ali ibn Abi Talib (a.s.) when asked about cowardice, replied, '[It is] aggressiveness with one's friends, and flight from one's enemy.'
A coward is not allowed to participate in a campaign, because he would flee fast. However, he must take whatever he was going to use for the conquest [i.e. weaponry] and give it to someone else. Thus, he will have the same reward, without decrease in the reward of the other thereof.
The intellects are most often destroyed as a result of their subservience to bursts of avid desires.
Piety and greed can never come together.
How wretched the servant who is a slave of his own greed, which controls him.
Verily Allah despises the two forms of attention-seeking: attention-seeking clothes and attention-seeking prayer.
Renown for one's prayer is a form of deception.
The peak of betrayal is disloyalty to a beloved friend and the breaking of vows.
One of the worst forms of betrayal is being disloyal with things entrusted in one's possession.
Verily the worst betrayal is the betrayal of the [religious] community, and the most repulsive deceit is that of the leaders
No one is more despicable than a greedy person.
Verily greed is a slippery fluid on which the feet of knowledgeable men never become firmly rooted.
Greed is an eternal slavery.
Whoever wishes to spend the days of his life as a free man must not allow greed to abide in his heart.
The greedy person is shackled in disgrace.
The person most neglectful of his own soul is the one who is full of greed.
The best and worst of [seeking] fame lands one in the Fire.
When the Prophet (SAWA) used to stand for prayer, his face would become sullen from fear of Allah, the most High. (Tradition by Ja`afar b. Ali al-Qummi )
When Imam Ali (AS) used to stand for prayer, he would be like a fixed structure or a straight pillar, not moving at all, and sometimes when he would bow or prostrate, [he would be so still that] a bird would perch itself on him. Nobody was ever able to match the prayer of the Prophet (SAWA) apart from Ali b. Abi Talib and Ali b. al-Husayn [i.e. Imam Zayn al-Abidin] (AS).
When the Commander of the Faithful, Ali (AS) used to start performing his ablution, the colour of his face would change due to the fear of Allah, most High.
Al-Reza (AS) went out to await the arrival of some people who were coming to visit him when the time for prayer set in. He went towards a nearby fort and took shade under a rock, saying, 'Announce the call for prayer.' I replied, 'Why don't we wait for our companions to catch up with us?' He replied, 'May Allah forgive you. Do not ever delay the prayer from the earliest moment of its onset to the latest without a good excuse. You must always pray at the earliest time', so I announced the call for prayer and we prayed. (Tradition by al-Qazzaz )
Imam Mosa ibn Ja'far al-Kazim (a.s.) said to Hashim, exhorting him, 'You must beware of greed, and despair of acquiring anything in the possession of others. Suppress the greed in others for verily greed is the key to disgrace, it exploits the intellect, fabricates valorous qualities for itself, tarnishes one's reputation, and does away with one's knowledge.
Greed is an evil characteristic.
How revolting it is for the believer to have an avid desire that disgraces him.
When I consider my sins my Lord, I am horrified [at them], and when I consider Your pardon, I am avidly eager [for it].
For indeed I ask You because of my eternal hope in You and because of the great desire that I entertain about You; which is the graciousness and mercy that You have made obligatory upon Yourself.
When Abu Ja`afar and Abu `Aabdillah [i.e. Imam al-Baqir and Imam al-Sadiq (AS)] used to stand to pray, their faces would change colour, sometimes reddening and sometimes paling, and it was as if they were intimately conversing with someone they could see
Amir al-Mu'minin Imam 'Ali ibn Abi Talib (a.s.) said about the verse: "It is We who have dispensed among them their livelihood", 'Allah, the Exalted, told us that employment is one of the means of people's livelihood. He, in His wisdom, diversified their energies, will, and conditions. Thus, He made man's employment of one another one of the means of people's livelihood If every one of us was forced to build for himself, make his own furniture, and produce everything himself the world's conditions would not be bearable and people would not be able to endure them, and would find them impossible. But He ensured its management by diversifying their energies so that everyone performs for others that which is compatible with his own capacity, in order for some of them to be served by others and for their conditions to be sound.'
Ammar al-Sabati narrated, 'I asked Ab Abdill h (AS) about a man who trades but he can make the same money by working for someone else. He said, 'He should not work for someone else. Rather, he must seek Allah's bounty by trading, for by working for someone else, he restricts Allah's bounty for him.'
Muhammad b. Muslim narrated from one of the Imams (AS), that he was asked about a man who accepts a job and before doing any work, he passes it on to another and profits from it himself; to which he replied, 'No, [it is not allowed] unless he does some work on it.'
A man who wrongs a worker in his wage, will have Allah annul his worship and prevent him from smelling the breeze of Paradise, which can be smelled from a distance of five hundred years.
Wronging the worker in his wage is a grave sin.
The Prophet (SAWA) forbade using the services of a worker before he is informed of his wages.
Anas b. Malik narrates, One year I went on pilgrimage with al-Sadiq (AS). When his mount came to the place of ihram, whenever he intended to say labbayka [here I am ] his voice would cut off in his throat, and he nearly fell off his mount. So I said to him, 'O son of the Prophet, say it, for you must say it', to which he replied, 'O Ibn Abi `Amir, how can I dare say: 'I am here O Allah! I am here' whilst I fear lest He say, 'No labbayka and no welcome for you!
Sustenance comes to those who feed others faster than a knife can cut though flesh.
Eloquence is to answer without delay, and to be correct without mistakes.
Brevity may suffice in accomplishing eloquence.
Eloquence is not exemplified by the sharpness of the tongue, nor through excess babbling; rather it is through capturing the intended meaning and aiming at the proof.
Eloquence lies in three things: coming close to the intended meaning, avoiding waffling, and communicating more meaning in fewer words.
The most expressive eloquence lies in that which is metaphorically correct and easy to grasp, and that which is pleasantly brief.
The best speech is that which is decorated by a pleasant structure and is understood by the elite as well as the laymen.
Prophet al Khizr (a.s) in his advice to Prophet Musa (A.S.) said, 'O son of `AImran, do not ever condemn somebody for a mistake, and cry over your own mistake [instead].'
Do not betray the one who betrays you lest you be like him.
The one who betrays his trust is not from us.
Betrayal is the fountainhead of hypocrisy.
The believer is naturally disposed to all the traits except betrayal and lying.
Mu'awiyah b. `Ammar narrated, 'I asked Imam al-Sadiq (AS), 'If I entrust some money with a man and he denies that I entrusted him with anything, and then he [in the future] entrusts me with money, can I keep that money [to make up for the money that he took from me]? Imam al-Sadiq (AS) replied, 'No, that is betrayal.
Abu Thumama narrated: 'I came to Imam al-Sadiq (AS) and said to him, 'May I be your ransom! I am a man who wishes to go to Makkah but I have an overdue debt so can you please advise me?' The Imam (AS) replied, 'Pay your debt and focus on meeting your Lord without any debt on your shoulders, for verily a believer does not betray [his trust].'
Disclosing the secret of your brother is betrayal, so keep away from that.
As for the signs of the betrayer, there are four: disobedience to the All-Beneficent, disturbance to neighbours, loathing his associates, and being close to tyranny and oppression
The betrayer is the one who busies himself with [the affairs of] others and his today is worse than his yesterday.
Whoever from among our companions seeks assistance from one of his brothers, who does not exercise his full efforts [in trying to help him], then he has betrayed Allah and His messenger and the believers.
It is sufficient for someone to be classified as a betrayer if he is the trustee of a disloyal person.
Seeking to consult someone [in one's affairs] is guidance in itself, and the one who suffices himself with his own opinion endangers himself.
There is no better support than good counsel.
Seeking counsel has been highly emphasised because the opinion of the counselor is unadulterated whereas the opinion of the one seeking counsel is polluted with his own whims.
O Ali, do not seek counsel from a coward for verily he will confine the way out for you, nor from the miser for verily he will hold you back from your goal, and nor from the covetous one for verily he will make greediness fair-seeming to you.
Do not seek counsel from a liar for verily he is like a mirage he makes that which is far appear near, and he makes that which is near appear far.
Counsel should only be sought whilst fulfilling its four terms. Firstly that the one whose counsel you seek must be a man of intellect. Secondly that he must be a free and religious man. Thirdly, he must be brotherly and friendly, and fourthly that when you disclose your secret to him whereby he knows as much about it as you do, he would keep your secret and guard it well.
The right of the one who seeks your counsel is that you point him in the right direction if you know that he is inclined towards a certain opinion, and if you do not know [which way to point out], then you must guide him to someone who does
Whoever seeks counsel from a fellow brother who refuses to advise him with even an opinion either way, Allah wrests him of his opinion.
Amir al-Mu'minin Imam 'Ali ibn Abi Talib (a.s.) said in a letter that he wrote to Muawiya, ' rather counsel is confined to the muhajirun and the ansar [muhajirun early Muslims who migrated from Mecca to Medina with the Prophet (ed.) ansar Medinan Muslims who helped the Meccan Muslim migrants settle in Medina (ed.) ]. If they agree on an individual and take him to be their leader, it will be deemed to mean Allah's pleasure.'
Do not desist from speaking the truth, nor from offering your counsel with fairness, for verily I do not regard myself above erring, nor do I consider myself immune from erring in my actions. It is only that Allah makes up for my shortcomings and helps me avoid errors in all these matters wherein He is more powerful than I.
Muawiya b. Abi Sufyan has no right to delegate anybody after him to power. Rather the matter will be for the Muslims to decide in counsel amongst themselves.
A bondservant should be fed and dressed properly and be not burdened with intolerable tasks.
Any house which is not visited by guests is not visited by angels either.
He who has faith in Allah and the Last Day must honour his guest.
The guest arrives bringing his own sustenance and leaves taking away the sins of his hosts.
He who has been granted wealth by Allah must use it to maintain relations with his kin and to entertain guests.
Imam Ali (AS) was once seen sad and asked the reason for it, so he replied, 'Because it has been seven days since we have had no guests.'
It is an abominable act to accept the invitation of someone whose banquet is only attended by the rich and not the poor.
I advise both the present and the absent ones from my community to accept the invitation of a fellow Muslim, even if it be five miles away, for verily that is a part of religion.
It is loathsome that a man be invited to a meal and does not accept, or accepts but does not eat.
Being amicable towards people is half of faith, and being gentle and kind to them is half of life.
There are three things that if are not present with someone then their actions are incomplete: piety preventing one from disobeying Allah, a character through which one is amicable towards people, and clemency with which to deal with the rashness of the ignorant.
The fruit of [strong] intellect is amicableness with people.
The security of this world and the Hereafter lies in amicableness with people.
Whoever is amicable towards his enemies is secure from war.
Whoever is not improved by the goodness of amicableness will be improved by the evil consequences [of the absence of it].
Amir al-Mu'minin Imam 'Ali ibn Abi Talib (a.s.) when reprimanding his companions said, 'How long should I continue to be amicable with you the way one is amicable with camels with a hollow hump, or to worn clothes which when stitched on one side give way on the other and verily I know what can improve you and how to straighten your crookedness, but I shall not improve your condition by marring myself.'
Moving mountains is easier than bringing hostile hearts together.
The speed of amity between the hearts of pious people when they meet even if they do not show their mutual love on their tongues is like the speed of the rain water when it mixes with the water of rivers. And the distance between the hearts of the wicked when they meet even if they make a show of love on their tongues is like the distance between beasts that cannot have mutual affection no matter how long they eat from the same trough.'
The best among you are the ones who have the best moral traits, those who like others and are well-liked.
The best of the believers is the one who is loved by the believers, and there is no good to be found in someone who does not like others nor is he liked by them.
If it were not for the fact that it would inconvenience my community, I would have commanded them to brush their teeth before every prayer.
The Prophet (SAWA) also said in his advice to Imam Ali (AS), 'O Ali, you must brush your teeth as frequently as possible, for verily a single prayer that you perform after having brushed your teeth is better than forty days worth of prayers performed without doing so.
Gabriel continuously advises me about brushing teeth, that I really thought he would lay it down as an obligation.
was once asked, 'Do you consider all of these people as being real human beings [true to their nature]?' to which he replied, 'Exclude from them the one who does not brush his teeth,
Brushing one's teeth increases one's articulacy.
There are twelve distinctive features to brushing one's teeth: it is a recommended prophetic practice, it purifies one's mouth, brightens one's eyesight, pleases the Beneficent Lord, whitens the teeth, does away with wretchedness, strengthens one's gums, whets one's appetite for food, takes away phlegm, improves one's memory, multiplies one's rewards for good deeds, and gives pleasure to the angels.
You must brush your teeth for it removes whisperings of the heart.
Brushing one's teeth brightens the eyesight, increases hair growth, and removes the tendency for frequent weeping.
Do not partake of the food of corrupt people.
It is enough of a sin for a man to deem that which brings him close to his fellow brothers as burdensome, and it is enough of a sin for a people to deem burdensome that which draws a fellow brother close to them.
If your brother comes to your house [uninvited] then offer him whatever you have in the house, and if you invite him, then make a special effort for him.
The best aid for supplication is humility.
I seek refuge in you from a soul which is never content, a stomach which is not satisfied and a heart which has no humility.
A man once invited the Commander of the Faithful, Ali (AS) for a meal, so Imam said to him, 'I will accept your invitation provided you fulfil three conditions.' The man asked, 'And what are they, O Commander of the Faithful?' to which he replied, 'Do not bring any special food from outside for me, do not preserve anything in the house especially for me, and do not impose any difficulty on your family.' The man replied, 'You shall have that O Commander of the Faithful' and Ali b. Abi Talib accepted his invitation.
Whoever wants to be loved by Allah and His Prophet should eat with his guest.
When one of you is invited for a meal, he must not bring along his son with him too, for verily it is prohibited for him to do so and he enters the house unlawfully.
A guest may expect to be honoured for two nights, then from the third night onwards he is considered to be one of the family and must eat whatever he gets.
Hospitality towards a guest is incumbent for the first day, the second day and the third day. After that, anything you give him is considered as charity towards him on your behalf.
Hosting a banquet the first day is reasonable, the second day is an act of courtesy, and any more than that is showing-off and seeking repute.
When someone enters the house of his fellow brother, he must sit wherever the host tells him to sit for the owner of the house knows the flaws of his own house better than the guest.
Ibn Abi Ya`afur narrated, 'I saw a guest once at Abi `Aabdillah's [i.e. Imam al-Sadiq (AS)] house, who stood up to get something he needed, so Imam refused for him to do so, and stood up to get it himself, saying, 'The Prophet of Allah (AS) prohibited that a guest be allowed to do work.'
Part of a Muslim's prosperity is living in spacious housing
A misfortunate way of life entails living in a cramped house.
It is a distressful situation that man amasses what he does not eat and builds wherein he does not live, then he goes to Allah, most High, neither carrying the wealth with him, nor shifting the building!
Every building exceeding the bounds of sufficiency will be a dire curse on its owner on the Day of Resurrection.
He who builds in addition to his own house [unnecessarily] will be made to bear its burden on the Day of Resurrection.
In the tradition recounting the Prophet's Ascension, Allah says, 'No sooner does a servant come to know Me and humble himself before Me than everything is humbled before him.'
There are four distinguishing marks of the humble ones: they pay constant attention to Allah in private and in public, they carry out good works, they contemplate about the Day of Resurrection, and they engage in intimate supplication with Allah.
One whose heart is humble, his limbs also humble themselves.
Brush your teeth in a horizontal manner and not in a vertical manner.
It is narrated in Bihar al-Anwar that the Prophet (SAWA) used to brush in a horizontal manner whenever he brushed his teeth, and that he would brush his teeth thrice every night: once before going to bed, once when he would wake up for his night worship, and once before going out to perform the dawn prayer. He used to brush with twigs of Arak (a thorny kind of tree) which the archangel Gabriel had told him to do.
Verily brushing one's teeth at dawn before performing the ablution is part of recommended prophetic practice.
It is narrated from Imam Ja'far Sadiq (a.s.) that the Messenger of Allah (s.a.w.s.) said, "One who swallows his spit out of respect of mosque Allah makes his mouth the cause of safety of his body and no harm would be caused to his body.
One who does not spit in mosque and swallows it, would soon be cured of the disease from which he is suffering.
One who goes to bed after performing ablution, his bed is like the place of worship in a mosque the whole night.
The Almighty Allah will cover with His Own cover one who goes to bathroom wrapping a cloth around himself.
The Almighty Allah will save him from the boiling water of Hell one who goes to the bathroom and avoids seeing private parts of a brother in faith.
Washing head with marsh-mallow (Khatmi) ends headache, diseases and poverty and protects head from dryness.
Washing head with marsh-mallow (Khatmi) ends poverty and increases livelihood," and he said, "It is a protection."
Washing head with Khatmi is the best way to increase one's earnings.
A person who has faith on Allah and the Day of Judgment would surely apply Antimony.
Applying Antimony before going to bed stops watering of the eyes.
The Messenger of Allah (s.a.w.s.) used to wash his head with Jujube leaves and say, "Wash your head with jujube leaves for all the angels and prophets consider this holy. Allah will keep away evil thoughts of Shaitaan for seventy days from the one who washes his head with jujube leaves. That person won't commit sins and one who does not commit sins will enter Paradise."
It is narrated from Isa bin Abdullah Alawi who has narrated from his father and he in turn from his father that When the Messenger of Allah (s.a.w.s.) used to be sad, Jibraeel (a.s.) used to come to him and say, "Do wash your head with jujube leaves."
The Messenger of Allah (s.a.w.s.) got the news that some people of his community have applied saffron dye to their beards. The Holy Prophet (s.a.w.s.) said, "This is Islamic way of dyeing and I want to meet them." Ali (a.s.) went to them and conveyed the message of the Holy Prophet (s.a.w.s.). They came to the Holy Prophet (s.a.w.s.). When the latter saw them, he said, "This is an Islamic way of dyeing." Amirul Momineen (a.s.) says that when they heard this, they developed a liking for dye and applied a red dye to their beard. When the Holy Prophet (s.a.w.s.) got this news, he said, "This is the dye of faith, I would like to meet them." Amirul Momineen (a.s.) conveyed this message to those people and they gathered near the Holy Prophet (s.a.w.s.). On seeing them, the Holy Prophet (s.a.w.s.) said, "This is the dye of faith." After hearing this saying, those people continued this deed till they lived."
The color of dye, which Allah likes the most is dark black.
Spending a dirham for dye is equal to spending a hundred dirhams in the way of Allah. There are fourteen benefits of applying dye it stops air from ears, improves eyesight, softens the root of nose, mouth smells good, jaws become strong, removes the odor of armpits, evil thoughts lessen, angels become happy, it is a cause of glad-tidings for a believer and suffering for a disbeliever, it is the cause of beauty, fragrance and avoidance of the hardships of grave and Munkir and Nakir would shy due to dye.
"Henna keeps away odor from man, increases one's honor and prestige, fragrances one's mouth and makes the children virtuous." He further said, "One who applies henna from head to toe after using Noorah (depilatory made of lime) his poverty would end."
Black dye is the cause of beauty for women and a cause of defeat of enemies.
It is narrated from Imam Musa Kazim (a.s.) that the Holy Prophet (s.a.w.s.) said, "One who applies Noorah and dyes his body with henna Allah would keep him away from three things till he applies them again. Those three things are diseases like leprosy, leucoderma and scabies."
It is narrated from Imam Ja'far Sadiq (a.s.) that Amirul Momineen (a.s.) said, "Noorah is an amulet and it cleans and purifies the body."
Combing one's hair keeps away plague, increases earnings and increases sexual power.
Shaitaan will remain aloof for next forty days from one who combs his beard seventy times.
Surma improves eyesight, stops tears and helps hair growth.
Applying Antimony helps hair growth, tears dry up, spit thickens and eyesight improves.
It is narrated by Imam Ja'far Sadiq (a.s.) from his predecessors that the Messenger of Allah (s.a.w.s.) said, "For one who trims his nails on Friday the Almighty Allah would remove pain from his fingers and insert medicine to them."
One who trims his nails and moustache on Thursday or Saturday will remain safe from the pain of teeth and eyes.
Verily Allah likes it for a believing servant of His, when he goes to visit a fellow brother, to get ready and adorn himself.
You should adorn yourself for your fellow Muslim brother when you go to visit him just as you adorn yourself for a stranger for whom you want to make a good first impression.
Do brush your teeth, for a very good practice it is! It strengthens (your) gum, wipes out stink from (your) mouth, refreshes (your) stomach, elevates (your) status in Paradise, and makes God pleased and Satan furious.
Do brush your teeth, for it's the cause of mouth purification and divine satisfaction.
People, in their effort to avoid disgrace, rush headlong into it.
He who discloses his shortcomings to others resigns himself to disgrace.
Make do with little rather than disgracing yourself [by begging].
Death is preferable over a life of disgrace. Frugal living is preferable over begging from others.
A lifetime of honour can never compensate for an hour of disgrace.
O Allah! Let my soul be the first of those precious objects that you will wrest from me, and the first thing to be reclaimed out of all Your bounties held in trust with me.
Death with dignity is better than living with disgrace', and articulated the following couplet on the day he was martyred:
Whoever succumbs to degrading himself is not considered from among us, the ahl al-bayt.
Verily Allah, Blessed and most High, has placed everything at the disposal of the believer except that which brings disgrace upon him
A believer must never disgrace himself.' When asked by someone how this disgrace comes about, he replied, 'By going out of his way to obtain that which is beyond his control, he ends up disgracing himself.
The most disgraceful of people is he who humiliates others.
There is no disgrace worse than that of greed.
He who loves life is bound to face disgrace.
Someone once came to one of the Imams (AS) complaining about a man who was wronging him. The Imam (AS) replied, 'Be patient with him.' The man retorted, 'But people are taking me for a disgraced fool.' The Imam replied, 'The disgraced one is actually the one who wrongs others.'
Amir al-Mu'minin Imam 'Ali ibn Abi Talib (a.s.) when asked, 'Which is the worst humility?', said, 'Coveting the world.'
The covetous is a captive of a lowliness whose captivity is never-ending.
Sustenance is allotted, and the covetous is denied.
The covetous one is poor even if he owns the whole world.
The one who covets is wretched and miserable.
The covetous one is never satiated.
Covetousness does not increase sustenance, but rather it degrades its worth.
Self-restraint does not prevent [the descent of] sustenance, nor does covetousness attract any surplus [sustenance]; for indeed sustenance is allotted, and death is certain, and covetousness is only asking for sin.
The similitude of the one who covets this world is as the caterpillar: the more silk it spins around itself, the harder it makes its exit for itself, until it dies of grief.
The Commander of the Faithful, blessings of Allah be upon him, used to say, 'O son of Adam! If only you sought from the world enough to satisfy your needs, indeed the very least from it would be enough to satisfy your needs. But if instead you desire more than your needs, then truly everything that it contains will not suffice you.
Know O Ali, that cowardice, miserliness, and covetousness are all a single disposition, brought together through entertaining a low opinion [of Allah].
The one who condemns a fellow brother for a sin that he has already repented for will not die before committing it himself.
The one who exposes someone' s monstrous deed is as the one who initiated it, and the one who condemns a believer for something will not die before becoming guilty of it himself.
If one of your servants commits adultery, lash her with the prescribed punishment but do not shame her.
If your Muslim brother condemns you for whatever he knows about you, then do not condemn him back for whatever you know about him. You will have a reward whereas he will carry a sin.
Anybody who discredits a believer' s self-esteem will die an evil death, and he becomes deserving of never again returning to a good end.
He who reviles a believer will be reviled by Allah in both this world and the Hereafter.
Do not express malicious gloating at your brother [for a sin or misfortune] for Allah will have mercy on him as a result and make it befall you instead.' He also said, 'He who gloats over an affliction that has befallen his brother will not leave this world until he has been tried similarly.
Whoever condoles with a grief-stricken person receives the same reward as him [The reward of the grief-stricken is for their endurance of their pain (ed.)].
Whoever condoles with a mother bereaved of her child will be shaded by Allah by the shade of His Throne on the Day when no other shade will avail.
The minimum condolence required of you is that the bereaved one sees you present.
Amir al-Mu'minin Imam 'Ali ibn Abi Talib (a.s.) narrated that when the Prophet (SAWA) gave condolences, he would say, 'May Allah recompense you and have mercy on you' , and that when he gave congratulations, he would say, 'May Allah bless you and send blessings on you.'
Imam Ali ibn Mosa al-Rez? (a.s.) when giving condolences to al-Hasan b. Sahl, 'Congratulating someone for the reward that is in store for them is more appropriate than condoling them for a transient affliction.'
Everything has a lock, and the lock of faith is moderation
Moderation is worth half of one's livelihood.
Verily this religion is firm so penetrate into it gently, and do not arouse aversion for Allah's worship in His servants that they may become like shattered riders who have neither gotten further in their travel nor have any drive left to continue.
Cajole your soul tactfully to worship, and be gentle with it and do not force it. Make allowances for both its weariness and its activity, except for the daily obligations that are incumbent upon it, for it must fulfil them and undertake them at their prescribed times.
Verily in leniency is to be found abundance and benediction, so whoever is divested of leniency is deprived of good.
Leniency eases hardships and facilitates difficult situations.
For him who is rendered helpless in making a decision and who is at a loss of what to do, moderation is the key.
The last piece of advice that al-Khiar* gave to Prophet Moses (AS) was: 'When a person is lenient towards someone in this world, Allah will be lenient with him on the Day of Resurrection.
One who is lenient and moderate in his affairs will obtain whatever he wants from people.
If you wish to be honoured [by people] be lenient [towards them], and if you wish to be humiliated then be rough
In the Hadith Of Meeraj (The Prophet's Ascension to the heavens), the Prophet (SAWA) said, 'O Allah! What is the outcome of hunger?' He said, 'Wisdom, protection of the heart, drawing closer to Me, lasting sorrow, less burden on the people, telling the truth, and lack of concern whether one lives in wealth or poverty.'
How good a helper hunger is at taming the self and breaking its habit.
Lack of sleep sweetens sleeping and hunger increases the tastiness of food.
On the night that I was taken on my Night-Journey [to the heavens], I passed by a group of people scratching their own faces with their nails, so I asked, 'O Gabriel, who are these people?' so he replied, 'These are people who backbit about other people and disparaged their reputations.
Backbiting is worse than adultery', at which he was asked, 'How so?' He replied, 'A man commits adultery, then repents, and Allah pardons him for it, whereas the backbiter is not forgiven until his victim forgives him.
Backbiting is the attempt of one who is incapable [of doing better himself].
Imam Husayn ibn 'Ali ibn Abi Talib (a.s.) said to a man who was backbiting about a man in his presence, 'Stop backbiting, for verily it is the food of the dogs of Hell.'
Do not backbite lest you become a victim of backbiting, and do not dig a hole for your brother lest you fall in it yourself, for you will be paid back whatever you put in.
A man once came and told Ali b. al-Husayn (AS) [i.e. Imam Zayn al-Abidin], 'Verily x has said that you are astray and that you are an innovator!' So Ali b. al-Husayn (AS) said to him, 'Neither have you observed the right of the man you sat with by transmitting to us what he spoke about, nor have you observed my right by informing me of something about my brother which I would not have known! Beware of backbiting for verily it is the food of the dogs of Hell, and know that whoever frequently talks about people's faults, the frequency of his backbiting is a witness [to the fact] that he only finds faults in others according to the extent present in himself.
Backbiting eats away at a man's faith faster than a gangrenous sore can eat away to the inside.
Whoever backbites a fellow Muslim man or woman, Allah neither accepts his prayer nor his fasting for forty days and nights, until and unless the victim of his backbiting forgives him.
On the Day of Resurrection, a man will be brought forth to stand before Allah, and his book of deeds will be presented to him, and he will not see any of his good deeds therein, upon which he will exclaim, 'My God, this is not my book! For verily I do not see any of my acts of obedience therein?!' So he will be told, 'Verily your Lord neither loses nor forgets [deeds], but your deeds have gone because of your backbiting people.' Then another man will be brought forth, and will be presented his book of deeds, and he will see many acts of obedience recorded therein, and will exclaim, 'My God, this is not my book! For verily I did not perform all these acts of obedience!' and he will be told, 'It is because so and so backbit you, so his deeds have been transferred to you.
For every disease, God has devised a certain remedy.
Amir al-Mu'minin Imam 'Ali ibn Abi Talib (a.s.) when asked about covetousness, said, 'It is the desire for something little through the loss of a lot.'
Covetousness is a terminal [source of] distress.
Covetousness stains one's gallantry.
Covetousness is the mount of pains.
Covetousness and meanness are founded on doubt and lack of trust in Allah.
The nourishment of the body is food whilst the nourishment of the soul is feeding others.'
That which you yourself eat gets consumed whereas that which you feed others diffuses [i.e. the benediction in that sustenance].
Verily Allah loves the feeding of food to others, and the spilling of blood [for His sake].
One of the things which gives one obligatory entrance into Paradise and forgiveness is feeding a starving person', then he went on to recite the verse of Allah in the Qur'an: "or feeding [the needy] on a day of starvation."
Verily the Commander of the Faithful resembled the Prophet (SAWA) the most in the way that he ate. He used to eat bread, vinegar and (olive) oil, and feed others bread and meat.
Astuteness and gluttony cannot coexist.
When the stomach is filled with [even] permissible food, the heart becomes blind to goodness.
Overeating spoils piety.
Overeating is the greatest aid to acts of disobedience.
Applaud a man who abstains from food, sleeps hungry, and has patience. These are the ones who will be satiated on the Day of Judgment.
A man whose [consumption of] food is little has a healthy stomach and a pure heart, and a man whose food is plenty has a sickly stomach and a hard heart
Eating little is a sign of self-restraint, and eating a lot is a sign of wastefulness.
Man cannot fill a container worse than his stomach.
A man who fills his stomach will not enter the dominion of the heavens and the earth.
Be warned against excessive food, for it poisons the heart with hardness, slows the limbs in performing acts of obedience, and blocks the souls from hearing counsel.
A man who eats excessively, his health declines and his burden becomes heavier than he can endure.
Hunger and disease cannot coexist.
O Abu Dharr, beware of backbiting, for verily backbiting is worse than adultery ' [Abu Dharr narrates], I asked, 'O Prophet of Allah, and what is backbiting?' to which he replied, 'Your mentioning something about your fellow brother that he would not like.' I asked, 'O Prophet of Allah, and what if the thing mentioned about him was actually true about him?' so he replied, 'Know that if you say something about him that is true then you have indeed backbit about him, and if you what you have said is not true, then you have indeed slandered him
It is bad enough to talk about your brother regarding what is true [let alone what is false]!
He who talks about someone behind his back, mentioning what is true about him, and what people already know, then he has not backbit about him, whereas he who talks about someone behind his back about something that is true but that people do not know about, then he has backbit about him.
Four types of people are such that talking about them behind their backs is not considered backbiting: the immoral person who makes a public display of his immorality; the dishonest leader who, even if you were to be good to would not appreciate you and if you were to be bad to would not forgive you; those who joke about their [and others'] mothers; and one who is a dissenter, who defames my community, and draws his sword against it.
The one who listens to backbiting is as [bad as] the backbiter.
O my son, steer your hearing clear of such a person, for verily he took the most repulsive thing from his mind and poured it into yours!
The right of the ears is to keep them pure from listening to backbiting, and from that which is unlawful to listen to.
Whoever does a good service to his fellow brother by deterring people from talking behind his back in a gathering where he hears them backbiting him, Allah will repel from him a thousand types of evil in this world as well as in the Hereafter.
He in whose presence a fellow Muslim brother is talked about behind his back, and who does not defend him despite having the ability to do so, Allah disgraces him in this world as well as in the Hereafter.
Holy Prophet Muhammad al Mustaf? (s.a.w.w.) was asked about the penance for backbiting, to which he replied, 'You must seek Allah's forgiveness on behalf of the one you have talked about every time you remember him.'
