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Attributes Of Momin In Quran & Sayings Of Masum(a)

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(salam)

(bismillah)

The holy Quran in Surah Mominun says that.

ÞóÏú ÃóÝúáóÍó ÇáúãõÄúãöäõæäó

Successful indeed are the believers, [surah Mominun Ayat. 1]

It is very necessary to know the attributes of Momin (believer) because only Momins (believers) are successful. What are the attributes of Momin according to Quran, ahadith of Risalat Maab (pbuh) and Ahl ul Bait (a.s)? InshAllah when we shall know about those attributes we shall try to have those attributes in us.

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(salam)

I like this topic. :lol: Alhumdulillah, there are several verses in Qur'an that describes who a believer is but I will only post a few.

(bismillah)

"The messenger believes in that which hath been revealed unto him from his Lord and (so do) believers. Each one believes in Allah and His angels and His scriptures and His messengers - We make no distinction between any of His messengers - and they say: We hear, and we obey. (Grant us) Thy forgiveness, our Lord. Unto Thee is the journeying." (Surah Al-Baqarah: Aya 285)

"They only are the (true) believers whose hearts feel fear when Allah is mentioned, and when His revelations are recited unto them they increase their faith, and who trust in their Lord; Who establish worship and spend of that We have bestowed on them. Those are they who are in truth believers. For them are grades (of honour) with their Lord, and pardon, and a bountiful provision." (Surah Al-Anfaal: Ayat 2-8)

"Those who believed and left their homes and strove for the cause of Allah, and those who took them in and helped them - these are the believers in truth. For them is pardon, and bountiful provision." (Surah Al-Anfaal: Aya 74)

"(Triumphant) are those who turn repentant (to Allah), those who serve (Him), those who praise (Him), those who fast, those who bow down, those who fall prostrate (in worship), those who enjoin the right and who forbid the wrong and those who keep the limits (ordained) of Allah - And give glad tidings to believers!" (Surah At-Tawba: Aya 112)

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Jazak Allah sister.

HUMBLE IN PRAYERS:

ٱáøóÐöíäó åõãۡ Ýöì ÕóáóÇÊöÀöãۡ ÎóÜٰÔöÚõæäó (٢)

Who are humble in their prayers, [surah Mominoon Ayat No. 2]

This verse describes or identifies those who sincerely believe in Allah. They stand in their prayers filled with awe and reverence of the glory of Allah. They are humble before Allah because they are fully aware of their worthlessness in the presence of the absolute omnipotent authority of the Lord-master.

The Holy Prophet said:

"If a person is aware of his insignificance in the presence of the supreme majesty of the authority of the Lord, he will certainly manifest it in his actions done before Him."

In the battle of Uhad, the sharp point of an arrow stuck into the foot of Ali ibn abi Talib and could not be removed because the head of the arrow broke when it was being taken out. As advised by the Holy Prophet it was pulled out when Ali was praying salat. He did not know what took place. After the completion of his prayer he noticed blood on the prayer-mat and realised that the broken part of the arrow was taken out from his foot. He used to be so much involved in his communion with his Lord-master that on several occasions people thought he was dead.

The Holy Prophet said:

"In qiyam the prayer must look steadily at the point where the forehead is placed in sajdah; in ruku at the place between the two feet; in qunut at the palms of the joined hands; in sajdah at the nose; in qu-ud (sitting position to recite tashahud) at the thighs. Concentration of heart and mind at the time of offering salat so as to think nothing but about Allah is essential to acknowledge the presence of the authority of the Lord-master."

At the time of ablution (wudu) the awe and reverence of the glory of Allah Ali felt was always visible on his face, because, as he himself explained, he was getting ready to stand in the presence of the majesty of Allah as a humblest servant should stand before his Lord-master. Likewise the body of Imam Ali bin Husayn Zayn al Abidin used to shake from awe and reverence of Allah whenever he went to offer prayers.

The Qur’anic term /xasi‘an/ (who are humble) is from the word /xusu‘/, meaning the state of spiritual and physical modesty, which is adopted outwardly by the body in man when in the presence of a great person or an important truth.

Here, the Holy Qur’an does not count merely performing the ritual prayer itself as a sign of the believers, but it considers ’humility‘ in the ritual prayer as one of their attributes. This refers to the fact that their prayers are not meaningless and some soulless words and movements. When they perform the ritual prayer, they give their complete attention to Allah, detaching themselves from all other than Allah and thus achieving a meeting with Him. They are so absorbed in contemplating and supplicating to the Divine presence that every particle of their beings is influenced by it.

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(salam)

In Tuhaf al-Uquul:

ÞÇá: ÝÃÎÈÑäí Úä ÚáÇãÉ ÇáÕÇÏÞ¡ æÚáÇãÉ ÇáãÄãä¡ æÚáÇãÉ ÇáÕÇÈÑ¡ æÚáÇãÉ ÇáÊÇÆÈ¡ æÚáÇãÉ ÇáÔÇßÑ¡ æÚáÇãÉ ÇáÎÇÔÚ¡ æÚáÇãÉ ÇáÕÇáÍ æÚáÇãÉ ÇáäÇÕÍ æÚáÇãÉ ÇáãæÞä¡ æÚáÇãÉ ÇáãÎáÕ¡ æÚáÇãÉ ÇáÒÇåÏ¡ æÚáÇãÉ ÇáÈÇÑ¡ æÚáÇãÉ ÇáÊÞí¡ æÚáÇãÉ ÇáãÊßáÝ æÚáÇãÉ ÇáÙÇáã¡ æÚáÇãÉ ÇáãÑÇÆí¡ æÚáÇãÉ ÇáãäÇÝÞ¡ æÚáÇãÉ ÇáÍÇÓÏ¡ æÚáÇãÉ ÇáãÓÑÝ¡ æÚáÇãÉ ÇáÛÇÝá æÚáÇãÉ ÇáÎÇÆä æÚáÇãÉ ÇáßÓáÇä¡ æÚáÇãÉ ÇáßÐÇÈ¡ æÚáÇãÉ ÇáÝÇÓÞ¿.

ÝÞÇá ÑÓæá Çááå Õáì Çááå Úáíå æÂáå: ÃãÇ ÚáÇãÉ ÇáÕÇÏÞ ÝÃÑÈÚÉ: íÕÏÞ Ýí Þæáå æíÕÏÞ æÚÏ Çááå ææÚíÏå æíæÝí ÈÇáÚåÏ æíÌÊäÈ ÇáÛÏÑ. æÃãÇ ÚáÇãÉ ÇáãÄãä: ÝÅäå íÑÄÝ æíÝåã æíÓÊÍíí . æÃãÇ ÚáÇãÉ ÇáÕÇÈÑ ÝÃÑÈÚÉ: ÇáÕÈÑ Úáì ÇáãßÇÑå¡ æÇáÚÒã Ýí ÃÚãÇá ÇáÈÑ¡ æÇáÊæÇÖÚ¡ æÇáÍáã. æÃãÇ ÚáÇãÉ ÇáÊÇÆÈ ÝÃÑÈÚÉ: ÇáäÕíÍÉ ááå Ýí Úãáå æÊÑß ÇáÈÇØá. æáÒæã ÇáÍÞ æÇáÍÑÕ Úáì ÇáÎíÑ. æÃãÇ ÚáÇãÉ ÇáÔÇßÑ ÝÃÑÈÚÉ: ÇáÔßÑ Ýí ÇáäÚãÇÁ¡ æÇáÕÈÑ Ýí ÇáÈáÇÁ¡ æÇáÞäæÚ ÈÞÓã Çááå¡ æáÇ íÍãÏ æáÇ íÚÙã ÅáÇ Çááå. æÃãÇ ÚáÇãÉ ÇáÎÇÔÚ ÝÃÑÈÚÉ: ãÑÇÞÈÉ Çááå Ýí ÇáÓÑ æÇáÚáÇäíÉ¡ æÑßæÈ ÇáÌãíá æÇáÊÝßÑ áíæã ÇáÞíÇãÉ. æÇáãäÇÌÇÉ ááå. æÃãÇ ÚáÇãÉ ÇáÕÇáÍ ÝÃÑÈÚÉ: íÕÝí ÞáÈå¡ æíÕáÍ Úãáå¡ æíÕáÍ ßÓÈå æíÕáÍ ÃãæÑå ßáåÇ. æÃãÇ ÚáÇãÉ ÇáäÇÕÍ ÝÃÑÈÚÉ: íÞÖí ÈÇáÍÞ. æíÚØí ÇáÍÞ ãä äÝÓå. æíÑÖì ááäÇÓ ãÇ íÑÖÇå áäÝÓå. æáÇ íÚÊÏí Úáì ÃÍÏ. æÃãÇ ÚáÇãÉ ÇáãæÞä ÝÓÊÉ: ÃíÞä ÈÇááå ÍÞÇ ÝÂãä Èå æÃíÞä ÈÃä ÇáãæÊ ÍÞ ÝÍÐÑå. æÃíÞä ÈÃä ÇáÈÚË ÍÞ ÝÎÇÝ ÇáÝÖíÍÉ. æÃíÞä ÈÃä ÇáÌäÉ ÍÞ ÝÇÔÊÇÞ ÅáíåÇ. æÃíÞä ÈÃä ÇáäÇÑ ÍÞ ÝÙåÑ ÓÚíå ááäÌÇÉ ãäåÇ. æÃíÞä ÈÃä ÇáÍÓÇÈ ÍÞ ÝÍÇÓÈ äÝÓå.

æÃãÇ ÚáÇãÉ ÇáãÎáÕ ÝÃÑÈÚÉ: íÓáã ÞáÈå æÊÓáã ÌæÇÑÍå¡ æÈÐá ÎíÑå¡ æ ßÝ ÔÑå. æÃãÇ ÚáÇãÉ ÇáÒÇåÏ ÝÚÔÑÉ¡ íÒåÏ Ýí ÇáãÍÇÑã. æíßÝ äÝÓå. æíÞíã ÝÑÇÆÖ ÑÈå ÝÅä ßÇä ããáæßÇ ÃÍÓä ÇáØÇÚÉ æÅä ßÇä ãÇáßÇ ÃÍÓä ÇáããáßÉ æáíÓ áå ÍãíÉ æ áÇ ÍÞÏ ¡ íÍÓä Åáì ãä ÃÓÇÁ Åáíå æíäÝÚ ãä ÖÑå. æíÚÝæ Úãä Ùáãå. æíÊæÇÖÚ áÍÞ Çááå. æÃãÇ ÚáÇãÉ ÇáÈÇÑ ÝÚÔÑÉ¡ íÍÈ Ýí Çááå. æíÈÛÖ Ýí Çááå. æíÕÇÍÈ Ýí Çááå. æ íÝÇÑÞ Ýí Çááå. æíÛÖÈ Ýí Çááå. æíÑÖì Ýí Çááå. æíÚãá ááå. æíØáÈ Åáíå. æíÎÔÚ ááå¡ ÎÇÆÝÇ¡ ãÎæÝÇ¡ ØÇåÑÇ¡ ãÎáÕÇ¡ ãÓÊÍííÇ¡ ãÑÇÞÈÇ. æíÍÓä Ýí Çááå. æÃãÇ ÚáÇãÉ ÇáÊÞí ÝÓÊÉ: íÎÇÝ Çááå. æíÍÐÑ ÈØÔå æíãÓí æíÕÈÍ ßÃäå íÑÇå¡ áÇ Êåãå ÇáÏäíÇ¡ æáÇ íÚÙã Úáíå ãäåÇ ÔÆ áÍÓä ÎáÞå . æÃãÇ ÚáÇãÉ ÇáãÊßáÝ ÝÃÑÈÚÉ: ÇáÌÏÇá ÝíãÇ áÇ íÚäíå¡ æíäÇÒÚ ãä ÝæÞå¡ æíÊÚÇØì ãÇ áÇ íäÇá ¡ æíÌÚá åãå áãÇ áÇ íäÌíå. æÃãÇ ÚáÇãÉ ÇáÙÇáã ÝÃÑÈÚÉ: íÙáã ãä ÝæÞå ÈÇáãÚÕíÉ¡ æíãáß ãä Ïæäå ÈÇáÛáÈÉ æíÈÛÖ ÇáÍÞ¡ æíÙåÑ ÇáÙáã .

æÃãÇ ÚáÇãÉ ÇáãÑÇÆí ÝÃÑÈÚÉ: íÍÑÕ Ýí ÇáÚãá ÅÐÇ ßÇä ÚäÏå ÃÍÏ æíßÓá ÅÐÇ ßÇä æÍÏå. æíÍÑÕ Ýí ßá ÃãÑå Úáì ÇáãÍãÏÉ æíÍÓä ÓãÊå ÈÌåÏå . æÃãÇ ÚáÇãÉ ÇáãäÇÝÞ ÝÃÑÈÚÉ: ÝÇÌÑ ÏÎáå íÎÇáÝ áÓÇäå ÞáÈå. æÞæáå ÝÚáå æ ÓÑíÑÊå ÚáÇäíÊå¡ Ýæíá ááãäÇÝÞ ãä ÇáäÇÑ. æÃãÇ ÚáÇãÉ ÇáÍÇÓÏ ÝÃÑÈÚÉ: ÇáÛíÈÉ æÇáÊãáÞ æÇáÔãÇÊÉ ÈÇáãÕíÈÉ . æÃãÇ ÚáÇãÉ ÇáãÓÑÝ ÝÃÑÈÚÉ: ÇáÝÎÑ ÈÇáÈÇØá. æíÃßá ãÇ áíÓ ÚäÏå. æíÒåÏ Ýí ÇÕØäÇÚ ÇáãÚÑæÝ . æíäßÑ ãä áÇ íäÊÝÚ ÈÔÆ ãäå. æÃãÇ ÚáÇãÉ ÇáÛÇÝá ÝÃÑÈÚÉ: ÇáÚãì¡ æÇáÓåæ¡ æÇááåæ¡ æÇáäÓíÇä. æÃãÇ ÚáÇãÉ ÇáßÓáÇä ÝÃÑÈÚÉ: íÊæÇäì ÍÊì íÝÑØ. æíÝÑØ ÍÊì íÖíÚ. æ íÖíÚ ÍÊì íÖÌÑ æíÖÌÑ ÍÊì íÃËã. æÃãÇ ÚáÇãÉ ÇáßÐÇÈ ÝÃÑÈÚÉ: Åä ÞÇá áã íÕÏÞ¡ æÅä Þíá áå áã íÕÏÞ¡ æ ÇáäãíãÉ æÇáÈåÊ. æÃãÇ ÚáÇãÉ ÇáÝÇÓÞ ÝÃÑÈÚÉ: Çááåæ æÇááÛæ æÇáÚÏæÇä æÇáÈåÊÇä. æÃãÇ ÚáÇãÉ ÇáÎÇÆä ÝÃÑÈÚÉ: ÚÕíÇä ÇáÑÍãä æÃÐì ÇáÌíÑÇä æÈÛÖ ÇáÇÞÑÇä æÇáÞÑÈ Åáì ÇáØÛíÇä.

Shim'3un asked: What about the marks of the honest [saadiq], the faithful believer [mu'min], the patient [saabir], the repentant [taa'ib], the thankful [shaakir], the submissive [khaashi'3], the virtuous [saalih], the adviser [naasih], the certain [muuqin], the sincere [mukhlis], the abstinent [zaahid], the pious [baarr], the God-fearing [taqiyy], the hurtful [mutakallif], the unjust [dhaalim], the ostentatious, the hypocrite [munaafiq], the envious [haasid], the spendthrift [musrif], the inadvertent [ghaafil], the traitor [khaa'in], the indolent [kislaan], the liar [kadh-dhaab], and the dissolute [faasiq]?

The Prophet (pbuh) said:

The marks of the honest are four: they are truthfulness, believing in God’s promise and threat, fulfillment of the pledge, and the avoidance of cheating.

The marks of the (faithful) believer are kindness, understanding, and shyness.

The marks of the patient are four: they are steadfastness against misfortunes, determination in the good deeds, modesty, and clemency.

The marks of the repentant are four: they are offering advices for God’s sake, abandonment of the wrong, adherence to the right, and care for charity.

The marks of the thankful are four: they are showing gratitude for the graces, steadfastness against misfortunes, satisfaction with acts of God, and glorifying and praising no one but God.

The marks of the submissive are four: they are considering God exclusively in hidden and open situations, opting for the good, pondering over the Day of Resurrection, and confiding to God (secretly).

The marks of the virtuous are four: they are to purify the heart and enhance the (good) deeds and the earnings as well as all the affairs.

The marks of the sincere are four: he judges fairly, submits to the right, likes for people whatever he likes for himself, and never oppresses anyone.

The marks of the certain are six: he believes in God after he has been certain of His existence, bewares of death after he has been certain of its falling, fears the scandal after he has been certain of the Day of Resurrection, longs for Paradise after he has been certain of its inevitable coming, strives hard for avoiding Hell after he has been certain of its existence, and settles an account with himself after he has been certain of the Final Judgment.

The marks of the sincere are four: his heart is sound, his organs are sound, he offers goodness limitlessly, and saves everybody from his evil.

The marks of the abstinent are ten: he abstains from the prohibited matters, saves everybody from his evil, performs obligatory duties of his Lord, obeys properly if he is a slave, manages properly if he is a master, bears neither zealotry nor malice, treats kindly those who mistreated him, benefits those who injured him, pardons those who wronged him, and behaves modestly for God’s right.

The marks of the pious are ten. He loves, hates, associates, departs, riles, pleases, acts, urges, and submits—all for the sake of God. He is always fearful, scared, pure, faithful, responsive, and careful. He, finally, is charitable for the sake of God.

The marks of the God-fearing are six: he fears God and cares for His reprimand; he begins and ends his day as if he can see God before him; he is not interested in the worldly pleasures and he cares for nothing because of his high traits.

The marks of the false believer are four: he intrudes in matters that do not concern him, disputes those who are higher than him, seeks what he cannot gain, and engages himself in matters that do not benefit him.

The marks of the unjust ones are four: he uses acts of disobedience (to God) in order to wrong those who are higher than he is, uses his prevalence in order to control those who are lower than he is, hates the right, and extends injustice [alternate: and supports the unjust people].

The marks of the showy are four: he works hard if someone watches him and becomes lazy when he is alone; he seeks for others’ praise in every activity he does and uses denial (of every unanimous matter) to be distinguished.

The marks of the hypocrites are four: his reality is corrupted; his tongue (wording) is contrary to his heart (intention); his saying is contrary to his deed; his interior is contrary to his appearance. Woe to the hypocrite who will definitely suffer the fire of Hell.

The marks of the envious are four: they are backbiting, adulation, and shows rejoice at others’ misfortunes.

The marks of the spendthrift are four: they take pride in false matters, consume that which they do not possess, abstain from doing favors, and deny whatever does not benefit them.

The marks of the inadvertent are four: they are blindness, inattentiveness, negligence, and oblivion.

The marks of the indolent are four: he slackens until he neglects, neglects until he wastes, wastes until he feels sick, and feels sick until he commits sins.

The marks of the liar are four: he neither says a truth nor trusts others; he sows dissentions between people and slanders.

The marks of the sinful are four: they are negligence, nonsense, hostility, and defamation.

The marks of the traitor are four: they are to commit acts of disobedience to the Beneficent, annoy the neighbors, hate the matches, and approach the tyrannical (ones).

...

[missing the rest in the version I have..]

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(salam)

(bismillah)

WHO KEEP ALOOF FROM WHAT IS VAIN:

æóÇáøóÐöíäó åõãú Úóäö ÇááøóÛúæö ãõÚúÑöÖõæäó

(Surah Mominun, Ayat 3)

3. "And those who keep aloof from (what is) vain," [surah Mominun, Ayat. 3]

Laghw means vain, unprofitable and unworthy words and actions. According to Imam Ali all that which is without the remembrance of Allah is vain (laghw). According to the scholars of the school of Ahl ul Bayt music is produced by vain words and sounds, therefore should be treated as "laghw". There are several types of vain entertainments and enjoyments which are becoming popular among the Muslims. As there is no element of godliness in them nor any benefit, material or spiritual, they should not become a pastime for the true believers.

Avoiding vanity and frivolousness is not only limited to Muslims, for, concerning the good people among the People of the Book, the holy Qur'an also says: "And when they hear vanity they withdraw from it ..." Sura Al-Qassas, No. 28, verses 52-55

In the abovementioned noble verse, this second attribute of the believers is mentioned after the attribute of humility. It says:

"And those who keep aloof from (what is) vain,"

In fact, all of their movements and policies of life have a useful and constructive purpose, because uselessness means futility and ineffectiveness in action.

As a matter of fact, as great interpreters of the Qur'an have said, every action and speech that does not carry a significant benefit, is vain. Some of other interpreters have rendered vanity as nullity, and others have interpreted it as sins on the whole. Some have interpreted it as cursing or using bad language, others as profane singing, frivolity and play, while yet others have interpreted it as polytheism. All of these mentioned interpretations are extensions of this general and comprehensive concept.

Of course, vanity does not only mean idle talk and deeds, but it also means idle, futile and baseless thoughts that result in neglecting Allah (s.w.t). It also prevents us from pondering upon good and constructive things. All of these characteristics mentioned above are summed up in the concept of one word, /laqw/ (vanity).

In actual fact, the believers are so trained that not only do they not get involved in frivolous and baseless thoughts and actions but, as the Holy Qur'an says, they also avoid them. In other words, a vain action is a deed that has no benefit. Vain actions, however, can be relative, for sometimes an action would be vain concerning one situation while worthwhile and useful in another.

However Allah, Glory be to Him, does not characterize the believers as those who abandon vain deeds absolutely, for man is a being that is on the verge of committing sins and making mistakes, He rather describes them as those who abstain from them, not its absolute abandonment.

Abstinence necessitates the existence of something that invites man to occupy himself with an action but heedlessly and not giving any value to it, he turns his back upon it and busies himself with something else. Someone who abstains from an action sees involving himself with that action as below his dignity and would rather pursue higher aims and more noble tasks.

Real faith calls on all of mankind to cultivate this attitude, too, for faith belongs to the realm of greatness and majesty, and is the source of glory, nobility and splendor. One who is faithful endeavors only to live for final prosperity and eternal success. He pursues activities that are considered great by Allah and he does not value the actions and conduct of the ignorant and ignoble. If the ignorant address the believers, they (the believers) answer them with kindness and when the believers see vain activity they deal with it with nobility and magnanimity.

This state of the believers makes it clear that, describing them with the quality of avoiding from 'what is vain', is a metaphorical meaning pointing to the high determination, dignity and nobility of their personality.

Some Tradition on Vanity

1) The Prophet (p.b.u.h.) said: "The most honorable of people are those who abandon what is useless." Sadaq's Amali, 28, 4

2) The Prophet (p.b.u.h.) also said: "Peace of self is achieved by abandoning vain affairs." Al-Bihar, 74, 167, 32

3) Imam Baqir (a.s.) said: "You should act with justice and do not heel with the difficulties you face with (in this way), and abstain from what is vain." Al-'Ikhtisas, 230

4) Imam Sadiq (a.s.) said; "Do refrain from doing what is vain, for you will become abject and despised." Al-Bihar, 78, 204, 042

5) Imam Sadiq (a.s.) said in a prayer: "Oh Allah! Have mercy on me (to be able) to abandon sins totally while I am alive, and be merciful to me, so that I do not get into troubles because of what is vain." Al-Bihar, 92, 294, 6

6) Imam Ali (a.s.) in a latter wrote to Abdullah ibn Abbas: "Then, follow what is beneficent and leave what is vain, for abandoning vain affairs causes you to gain useful actions." Tuhaf ul-'Uqul, 218

7) The Prophet (p.b.u.h.) said: "Do not bring the flames of the fire upon your faces by involving yourselves in vain activities." Tanbih-ul-Khawatir, 116, 2

8) Imam Ali (a.s.) said: "Many a vain word speech and conduct that bring an evil." Qurar-ul-Hikam,5290, 1982

9) Imam Ali (a.s.) said: "Every speech in which there is no remembrance of Allah is vain." Al-Bihar, 78, 92, 101

10) The Prophet (p.b.u.h.) said: "A good sign of a person's Islam, is the abandoning of what is vain." Sadaq's 'Amaly, 4, 28

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(salam)

(bismillah)

GIVERS OF POOR-RATE:

وَالَّذِينَ هُمْ لِلزَّكَاةِ فَاعِلُونَ {4}

And who are givers of poor-rate, [surah Mominun Ayat No. 4]

Zakat in its primary sense is that which purifies the soul. All good deeds, belief in and worship of Allah, and following the Holy Prophet and his Ahl ul Bayt, and payment of poor-rate from the legitimate earning are the acts of purification.

Imam Jafar bin Muhammad as Sadiq said:

"Whosoever does not pay or prevents others from giving zakat is not a believer."

The Arabic word /zakat/ in philology means purification, cleanliness, growth and development. In Islamic law and for the Muslims, it means a specific part of one's possessions that must be deducted, with particular conditions, and then spent upon the poor, the indigent, and for other good activities.

In other words, /zakat/ is subtracting a part of property from one's possessions and giving it to the needy so that those possessions which remain with the owner would grow by Divine grace and increase the owner's spiritual rank. In addition, alms-tax (zakat) wipes away that which is unlawful from one's possessions and takes blameworthiness and bad attributes away from its owner. So we can say that since paying the alms-tax wipes away the qualities of mammonism, selfishness, stinginess, meanness, hardheartedness, and avarice from the human soul, it is called 'zakat'.

The alms-tax (zakat) is a very important religious duty and service. It is an Islamic obligation which is the third item of the fundamental principles of the religion, and, in other words, it has been counted as the second pillar of the religion.

In The Holy Qur'an and in the narrations attributed to the Infallible Imams, the alms-tax has a very high and important status. By carefully studying the verses of the Holy Qur'an, we find that the alms-tax and its importance are mentioned right after many verses concerning ritual prayers.

In a narration by the Prophet (p.b.u.h.) and Imam Sadiq (a.s.) we read that one who does not pay the smallest amount of alms-tax on his possessions, is counted not a believer or a Muslim.

In another tradition by the Prophet (p.b.u.h.), we read that one day he (p.b.u.h.) evicted five persons who did not pay their alms-tax and said to them: "You who do not pay the alms-tax get out of our mosque and do not perform the ritual prayer in our mosque."

It has been mentioned in another narration that we should pay our alms-tax, so that our ritual prayers would be accepted.

Other narrations warn people that if they do not pay the alms-tax on their wealth, the ground would take away their blessings by Divine Commandment and they will be in the grip of destitution and famine.

We will read about more interesting explanations on this subject stated by the Infallible Imams in the following pages.

However, this verse refers to the third attribute of the true believers, which has a social and economic aspect. The Holy Qur'an says:

"And those who are active in giving the poor due (zakat),"

This Sura was revealed in Mecca, and at that time the law requiring the payment of the ordinary alms-tax had not been revealed. Thus, there are different interpretations stated upon this verse by commentators.

What seems more correct is that 'zakat' does not exclusively mean 'the obligatory legal alms-tax', because Islam has quite a number of 'recommended alms donations'. The alms tax, as an obligatory act, was revealed in Medina, but the payment of alms as a recommended good deed had also been achieved before that.

Some interpreters comment that 'zakat' in Mecca had probably been in the form of a religious obligation but without any limits and exact prescription, which means that Muslims had been under an obligation to give some amount of their wealth to the needy. It was only after the establishment of the Islamic state and a public treasury that a well defined system of zakat payments was organized fixing the minimum value of property upon which the alms-tax was payable and dispatching zakat collectors were sent around the community on the command of the Prophet (p.b.u.h.).

Some interpreters of the Holy Qur'an, such as Fakhr-i-Razi, Alusi in Ruh-ul-Ma'ani and, Raqib in Mufradat, have said, however, that 'zakat' here means any kind of good act or purification of the soul and heart. This is very improbable, for wherever the Glorious Qur'an mentions the ritual prayer along with the alms-tax, the alms-tax means to combat financial prodigality, and inferring other meanings would need a supporting context that does not exist here.

In the end, it is necessary to study some of the narrations and one verse on the alms-tax.

Sura Al-Ma'idah, No. 5, verse 12 says: "... and Allah said: 'Verily! I am with you. If you keep up prayer and pay the poor due, and believe in My messengers and support them, and lend unto Allah a kindly loan, I shall certainly remit your sins, and I shall certainly cause you to enter gardens beneath which rivers flow..."

Some Narrations upon Alms-tax (zakat):

1) Amir ul-Mu'mineen Ali (a.s.) said: "I recommend you to pay the alms-tax, for I heard your Prophet, (Peace be on him and his household) saying: 'The alms-tax is the bridge of Islam; then he who pays it will pass over the bridge and he who does not will fall off, and the payment of the alms-tax soothes Allah's wrath'." Bihar-ul-'Anwar, Vol. 77, p. 407

2) One narrator says that he heard Imam Ali (a.s.) saying: "The pillars of Islam are three that none of them is useful without accompanying the other two; they are the ritual prayer, the alms-tax, and guardianship (wilayat)." Bihar-ul-'Anwar, Vol. 68, p. 386

3) Imam Sadiq (a.s.) said: "If people pay the alms-tax out of their possessions, there will be no poor and needy Muslim left." Kitab-ul-Imam-us-Sadiq, Asad Heydar, Vol. 44, p. 361

4) The Prophet (p.b.u.h.) said, "No people had prevented the payment of the alms-tax without Allah taking away His rain (of mercy) from them." Al-Mustatraf, Vol. 1, p.9

5) Rufitah says that he heard Imam Sadiq (a.s.) saying: "Allah enjoins this people nothing more difficult than paying the alms-tax and when they refrain from paying it, many of them will perish." Wasa'il ush-Shi'ah, Vol. 6, p. 15

6) The Prophet (p.b.u.h.) said: "I am ordered to struggle with the people until they testify that there is no god but Allah and that I am Allah's Messenger, and (that) they perform the ritual prayer and pay the alms-tax." Kanz ul-'Ummal, Vol. 6, p. 527, No. 16837

7) The Prophet (p.b.u.h.) said: "Treat your sick ones by paying alms, and protect your possessions by paying the alms-tax." Wasa'il ush-Shi'ah, Vol. 6, p. 6

8) Imam masa-ibn-Ja'far (a.s.) said: "The alms-tax has been established to be the food of the poor and the cause of the increase of their wealth." Wasa'il ush-Shi'ah, Vol. 6, p. 40

9) Hadrat fitimat-uz-Zahra (a.s.) in her sermon said: "Allah established the Faith ('Iman) as the means to purify you from polytheism, the ritual prayer as the means for you to be distant from pride, and made the alms-tax obligatory for purifying the soul and heart and increasing provisions." Ihtijaj, 99

10) The Prophet (p.b.u.h.) said: "One who pays the alms-tax, for every dirham would be given him blessings in Paradise as great as the weight of Mount 'Uhud." Rawzat ul-Wa'izan, 418

11) At the time of his departure from this world, Amar ul-Mu'mineen Ali (a.s.) said: "My son! I bequeath that you perform the ritual prayer at its very time, and give the alms-tax to those who are entitled to have it and where it is entitled to be spent." Bihar, Vol. 93, p. 14

12) Narrating from his dignified ancestors, Imam Sadiq (a.s.) said that the Prophet (p.b.u.h.) had said: "The most generous one of the people is he who pays the alms-tax out of his possessions, and the most stingy one of the people is he who is tight fisted with what Allah has enjoined upon him." Bihar, Vol. 93, p. 11

13) Amar ul-Mu'mineen Ali (a.s.) said: "Save your faith by giving alms, insure your possessions by paying the alms-tax and ward off the waves of misfortune and troubles by supplication. Bihar, Vol. 96, p. 22

14) Imam Baqir (a.s.) said: "The alms-tax increases provisions." Bihar, Vol. 75, p. 183

15) Imam Ali (a.s.) said: "The meaning of/ma'an/ (in the Holy Qur'an) is the obligatory alms-tax. He who abstains from paying it is like a usurer, and he who does not pay the alms-tax out of his possessions is not a Muslim." Bihar ul-'Anwar, Vol. 93, p. 14

16) The Prophet (p.b.u.h.) said: "When the payment of alms-tax is prevented, the earth restrains its blessings." Wasa'il ush-Shi'ah, Vol. 6, p. 14

17) Imam Sadiq (a.s.) said: "Thieves are of three kinds: Those who do not pay the alms-tax, those who count the dower (of the wives) as lawful and do not pay it, and one who borrows but does not intend to pay it back." mazan ul-Hikmah, Vol. 4, p. 221

18) Imam Sadiq (a.s.) said: "The Prophet (p.b.u.h.) levied the alms-tax upon nine objects: wheat, barley, date, raisins, gold, silver, camels, cattle and sheep. And he excused everything else from it save for these (mentioned objects)." Wasa'il ush-Shi'ah, Vol. 6, p. 36

19) Suma'ah said that he asked Imam Sadiq (a.s.) who was entitled to receive the alms. He said: "I swear by Allah that the alms belongs to those who are mentioned in His Book (the Holy Qur'an): the poor, the needy, and the officials (appointed) over them, and those whose hearts are to be reconciled (toward Islam by receiving it), and to free the captives, and the debtors, and for the cause of Allah, and for the wayfarer. (This is) a duty (ordained) by Allah." Bihar ul-'Anwar, Vol. 96, p. 56

20)The Prophet (p.b.u.h.) said: "The alms-tax is not lawful to be given to the rich, nor to the one who is wise and healthy, nor to the one who has a job." I asked: "What does this mean?" He said: "It is not lawful for one to receive the alms-tax when he is able not to use it." Bihar ul-'Anwar, Vol. 96, p. 66

Edited by Aabiss_Shakari

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(salam)

(bismillah)

. æóÇáøóÐöíäó åõãú áöÝõÑõæÌöåöãú ÍóÇÝöÙõæäó

6. ÅöáÇøó Úóáóí ÃóÒúæóÇÌöåöãú Ãóæú ãóÇ ãóáóßóÊú ÃóíúãóÇäõåõãú ÝÅöäøóåõãú ÛóíúÑõ ãóáõæãöíäó

7. Ýóãóäö ÇÈúÊóÛóí æóÑóÂÁó Ðóáößó ÝóÃõæúáóÆößó åõãõ ÇáúÚóÇÏõæäó

5. "And those who guard their private parts,"

6. "Save from their wives or the (slaves) that their right hands possess, for then verily they are not blameworthy,"

7. "But whoso craves beyond that, such are transgressors," [surah Mominun Ayats 5-7]

Since the sexual instinct can be the one most likely to be misused, self-preservation against this needs piety, austerity and strong faith. In this verse emphasis is put on this subject. The verse says:

"And those who guard their private parts,"

The verse implies that the fourth attribute of the believers is chastity, which is self-control and abstinence from every kind of sexual impropriety. It means that they guard themselves from lewdness and only have intercourse with their wives and slave women, in which there is no blame. It sys:

"Save from their wives of the (slaves) that their right hands possess, for then verily they are not blameworthy,"

In the seventh verse The Holy Qur'an continues saying:

"But whoso craves beyond that, such are transgressors."

Using the phrase, 'guarding private parts' in this verse refers to the fact that if there is no constant and unflinching control over the tendencies towards sexual misconduct, there will be the danger that its deviations and excesses can overwhelm the individual and even the society.

The word 'wives' in the verse includes both permanent and temporary wives, although some Sunni interpreters have made a mistake here, while the concerning jurisprudents and the interpreters of the Qur'an have identified this mistake in their books of commentary and in the book on the legal issues of An-Nikah.

Using the Qur'anic phrase /qayra maliman/ (they are not blameworthy), most likely, refers to the wrong idea among the deviated Christians that consider every kind of sexual intercourse against human dignity and that its absolute abundance is a virtue. They see any form of marriage to be inimical to reaching full spiritual realization to the extent that Catholic priests, monks and nuns remain celibate all their lives. They think marriage is something against this spiritual rank. (Though it is mostly in apparent and secret a group of them behave differently.)

At any rate, it is impossible to accept that Allah would create such a powerful instinct in man as part of the wisdom of creation and men prohibit it totally or count it as against the dignity of man. Indeed, the unnaturalness of this attitude has resulted in many members of these very Christian orders resorting to multifarious surreptitious ways to satisfy their sexual instincts. [Refer to the famous history by Will Durant]

One does not need to be reminded that the legality of having sexual relations with a wife is circumscribed under some certain conditions such as menstruation and the like. Furthermore, the legality of such relationships with slave-girls has numerous conditions that are mentioned in the books of jurisprudence. It is not the case that every slave-girl is lawful for her owner and the same conditions that apply to wives can also apply to them in some cases.

Finally, we would like to draw your attention to some narrations regarding this issue:

1) Abdullah Sinan has narrated that Imam Sadiq (a.s.) said: "Indeed woman is a collar you put around your neck and bind yourself by it. Thus, you should look at her closely and think carefully about who is going to take control of you and finally where she is going to lead you. Be aware that a bad woman cannot be compared with a good one for a good woman is more priceless than gold, silver or any precious gem, and a bad woman has no value at all, she is not even equal to the soil, for the soil is indeed better than her." Kafi, Ma'ani ul- Akhbur

2) IbRuham Karkhy said, "I told Imam Sadiq (a.s.) that my wife, who was in agreement with me about the affairs of life, had died and that now I want to marry another woman. The Imam told me: 'Think well and see where you put your heart and soul and who will be your partner in your possessions and will be aware of your beliefs and secrets. If you intend to get married, select a maiden who is characterized by honour and good morals and who is from a family that you know is good, chaste, and honest."

3) Ali-ibn-Salim narrated that Imam Sadiq (a.s.) said: "Certainly one whose punishment on the Day of Resurrection is more severe than others is a man who puts his seed in the womb of a woman who is unlawful for him." Kafi, and Al-Mahasin

4) Zurarah has narrated that Imam Baqir (a.s.) said: "Allah is not worshipped by any prayer higher than protecting the stomach and private parts from what is unlawful." Kafi, Vol. 3

5) The Prophet (p.b.u.h.) said: "The cause that would send my people to Hell is mostly the two hollow limbs, one of which is the stomach and the other is the pudendum (meaning fornication and the lack of chastity)." Kafi, Vol. 3

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(bismillah)

KEEPERS OF TRUST AND THE COVENANT:

. وَالَّذِينَ هُمْ لاَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ

8. "And those who are keepers of their trusts and their covenant,"

Another outstanding attribute of the believers here is safeguarding their trusts, with the vast meaning of the word. This includes keeping their promises and pledges both towards the Creator and towards mankind.

The broad concept of 'trust' covers the trusts of Allah and the prophets as well as that of people in general. Each one of Allah's various blessings is one of His trusts. The religion of the Truth, the Heavenly Books, the teachings and practical instructions of the leaders of the Path of Truth, ones' possessions, offspring, the responsibilities to which one has been assigned and the social positions we have been given are all His trusts which the believers endeavor to fulfil and give their due.

The believers guard these trusts while they are alive, and when they are close to departing this world, they entrust them to the future generations they have trained to maintain them. All material, spiritual, and political blessings are Divine trusts. (Imam Khomeyni, may his spirit be sanctified, has said that the Islamic Republic is a Divine trust.)

The concept of 'trust' is general, here, and its evidence is the vastness and absoluteness of the word trust, in addition to the existence of numerous narrations that interpret the meaning of trust. Trust is sometimes interpreted as 'the Imamate of the Infallible Imams', which every Imam entrusts to the next Imam, and sometimes it is interpreted as their absolute guardianship and government. [burhan; the Commentary, Vol. 1, p. 380]

It is interesting that Zurarah, who was one of the greatest disciples of Imam Baqir (a.s.) and Imam Sadiq (a.s.), says that the purpose of the sentence '...that you restore deposits to their owners...'[sura An-Nisa', No. 4, verse 58] is to restore guardianship and government to its due people, i.e. those entitled to it.[burhan, the Commenyary, Vol. 1, p. 380] This shows that government is an important deposit that must be restored to its true owners. The verse says:

"And those who are keepers of their trusts and their covenant,"

General meanigs for the concepts of covenant and promise can also be found in other verses of the Holy Qur'an, for example, one verse says: "Fulfil you the covenant of Allah when you make covenant." [sura An-Nahl, No. 16, verse 91]

Interestingly, in some verses of the Holy Qur'an we find that the phrases 'restoration of deposits'and 'respecting trusts' include both safeguarding them and restoring them to their owners. Therefore, if the failure to protect something that is held in trust results in damaging it or placing it in danger, the trustee should make an effort to correct it. (So, there are three tasks to be done: restoration, protection, and correction.)

At any rate, being faithful to one's covenants, protecting them and restoring deposits to their owners are important foundations of the social system of human beings. Without them disorder would occur in the society. This is why even individuals and nations that have no Divine and religious beliefs, bind themselves to fulfilling these obligations, at least, in society in order to protect it against the disorder that would result from breaches of trusts and covenants.

The Importance of Trust in Narrations:

1) During the last moments of his life in this world, the holy Prophet (p.b.u.h.) told Imam Ali (a.s.): "Restore the deposit to its depositor (its owner), whether he is righteous or a wrongdoer, and whether it is valuable or worthless, even if it is a thread, a cloth or a sewn garment." Bihar, Vol. 77, p. 273

2) Imam Ali-ibn-Abitalib (a.s.) said: "The supreme faith is trustworthiness, and the most indecent of morals is treachery." Qurar ul-Hikam, 2905-2906

3) Imam Ali (a.s.) said: "Do not betray someone who has entrusted something to you, even though he has betrayed you. And do not make known his secrets, although he has revealed yours." Al-Bihar, 77, 208, 1

4) The Prophet (p.b.u.h.) said: "If someone commits a breach of trust in the world and does not restore the deposit to the depositor and then he dies, he has died as one disbelieves in my religion, and he will find Allah angry with him." 'Amali us-Saduq 350 / 1

5) The Prophet (p.b.u.h.) said: "One who is negligent with his trusts and consequently damages the deposit is not one of us." Al-Bihar, 75, 172, 13

6) Imam Ali (a.s.) said: "One who commits a breach of trust is not faithful." Qurar ul-Hikam, 7932, 1582, 4053, 2083

7) Imam Sadiq (a.s.) said: "Allah has appointed no prophet unless he is veracious and restores deposits to the good and the bad." Kafi, Vol. 3

Edited by Aabiss_Shakari

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(salam)

(bismillah)

. æóÇáøóÐöíäó åõãú Úóáóí ÕóáóæóÇÊöåöãú íõÍóÇÝöÙõæäó

9. "And those who take care of their prayers,"

The most prominent characteristic and demeanour of the believers is the first thing mentioned in the Sura, their attitude to the ritual prayer, when it says that the believers are they "Who are humble in their prayer." This attribute is again mentioned when it says: "And those who take care of their prayers." Thus the Sura emphasizes both the role and effect of the ritual prayer, which is as a sign for its importance, and the verse, as the last specialty of the believers, here, says:

"And those who take care of their prayers,"

It is interesting that the primary attribute of the believers is 'humility in ritual prayer' and their final attribute has been counted 'paying attention to their prayers'. Their attributes start with the ritual prayer and end with the ritual prayer, because the ritual prayer is the most important relation between the Creator and mankind.

The ritual prayer is the supreme school of training the self. It is the means towards awareness of the soul and heart and insures man against sin. In short, if ritual prayer is one with all its rites, it will be a certain ground for all goodness and righteous deeds.

It is also necessary to mention that the first holy verse concerning the believers' qualities and this very verse are different from each other from the point of the matter. That is why in the first verse 'Salat' (prayer) is used in the singular form and in this verse it is used in the plural form. The first one refers to humility and a special inward attitude which is the spirit of ritual prayer and affects the whole entity. The recent verse focuses upon the discipline and the conditions for the performance of the prayers, which include the time, place, and the number of the ritual prayers. Here, the true believers are recommended to observe all the disciplines and conditions necessary for all the ritual prayers.

The Extraordinary Importance of the Ritual Prayers

Numerous narrations have been narrated from the Prophet (p.b.u.h.) and the Infallible Imams (a.s.) recorded about these holy verses containing some expressive meanings that unveil the extraordinary importance of the ritual prayer in the religion of Islam.

Abi 'Uthman said: "I was sitting with Salman Farsi under a tree, when he grasped a dry branch and shook it so that all the leaves on it fell off. Then he told me: "You did not ask me why I did that." I asked him to tell me what his intention was for doing so. He said: "This was the same action the Prophet (p.b.u.h.) performed when I was sitting beside him under a tree. There, the Prophet (p.b.u.h.) asked me: 'Wouldn't you ask me why I did this, Salman?' I asked him to tell me why. He said: 'When a Muslim does his ritual ablutions and then performs the five ritual prayers, all his sins will fall away as the leaves of this branch'." [Majma' ul-Bayan, Vol. 124, p. 141]

In another tradition, Abi 'Umamah said: "Once we were sitting with the Prophet (p.b.u.h.) in a mosque, when a man came and said:'O Messenger of Allah, I have committed a sin, for which a fixed punishment is prescribed upon me. Please execute it on me.' The Prophet (p.b.u.h.) said: 'Did you perform the ritual prayer with us?' .The man said: 'Yes, O Messenger of Allah'. The Prophet said: 'So Allah has forgiven your sin and removed your prescribed punishment'."

Also it is narrated that Imam Ali (a.s.) said: "We were waiting with the Prophet (p.b.u.h.) for the ritual prayer, when a man stood up and said: 'O Messenger of Allah! I have committed a sin.' The Prophet (p.b.u.h.) turned his face away from him, and when the ritual prayer was finished, the same man stood up and repeated what he had said before. The Prophet (p.b.u.h.) said: 'Did not you perform this ritual prayer along with us? Did you not perform its ritual ablution well?" He said: 'Yes.' The Prophet (p.b.u.h.) said: 'This is the penance for your sin'."

Again it has been narrated that Imam Ali(a.s.) quoted from the Prophet (p.b.u.h.) who said: "The five ritual prayers for my Ummah are like a stream of flowing water placed in front of the door of each of your house. Suppose one of you has dirt on his body and takes a bath in it five times a day, would any dirt remain on his body? Of course not! The five ritual prayers are such for my Ummah (people)." [Kanzul-'Ummal, Vol. 7, tradition No. 18931, and Majma' ul-Bayan, following verse 14 of Sura Hud, No. 11]

There is no doubt, however, that when the ritual prayer is performed and its conditions are observed, it immerses man in a world of spirituality and devotion,which make his links with Allah so strong that all the impurities and effects of sins are washed away from the heart and the soul.

The ritual prayer insures man against sin and it removes the rust of sin from the mirror of the heart.

The ritual prayer causes the seeds of man's noble habits to germinate in the depths of his soul. The ritual prayer, indeed, strengthens the will, purifies the heart, and cleanses the soul. Thus, if the ritual prayer is not like a body without a soul, then it can be the supreme school of training the self.

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Once while Moula Ali (as) was delivering a speech, a very pious and knowledgeable man said. “O’Ameerul Momineen (as)! Describe the attributes of a momin in such a way we can see it before our eyes.” Moula Ali (as) said, “O’Hamam! A momin is one who is wise and of great intellect. His face shines with the light of iman (faith). He has a very kind heart. He never follows his desires. Worldly matters have absolutely no value to him. He is selfish only regarding doing good deeds. He is neither jealous nor envious of others. He never puts himself in any dispute. He does not backbite. He never tells a lie. His whole life will be filled with sufferings and hardships. He never compromises his commitments. Mostly he remains silent. He has great respect for others. He never exposes his anger. He is always busy in the remembrance of Allah. He is always patient. When he remembers the day of judgement, sadness comes in his heart. He is always happy in his poverty. He has a very kind nature and gentle heart. He never breaks his word. He never hurts any other person nor does he accuse anyone. He never speaks ill of others. If he laughs, his voice can barely be heard. If he is angry, he keeps his patience. He is always in search of knowledge. When he consults someone, it is only for the sake of knowledge. His knowledge is great. He is very merciful. He is not miserly. He is not impatient with others. He does not feel sadness due to worldly matters. He is never proud. Neither does he oppress others nor does he oppress his own self (nafs).

He bears sufferings with great bravery and his nafs (self) becomes harder than stone. In order to find the rizq (sustenance), he struggles like a honey bee. He does not do for himself. He does only for others. Greed is far from him. He does not usurp the rights of others. He does not desire any matter in this world. He is extremely polite. He is not overbearing. He keeps himself far away from the worldly affairs. If he feels anger, he remains just. If someone asks any favor from him, he does not refuse them. His mood is always calm. He never speaks ill of others nor does he burden them. He has a true love. He never breaks his promise. He always fulfills his oath. He is kind with others. He is always ready to give help to others. He lives his life in such a way that others do not miss him when he is not present. He does not speak often. He has command over his desires. He is always content with what he has. He does not behave harshly with those younger than him. He does not ponder upon those things which will not increase his iman. He is a helper of the religion. He helps all Momineen. He provides shelter to Muslims. He does not like to be praised. He is not affected by greediness. Shaitan’s words have no effect upon his iman. Ignorance is unaware of his knowledge. He is a defender of the true religion. His whole life is devoted to religion. He is neither abusive nor aggressive with others. He is very sincere with his friends. He spends from his wealth wisely. He is not deceitful. He is not a traitor. He does not reveal the faults of others. When he hears someone is in need, he will give all he has. He is a helper to the poor and a remover of their sufferings. He does not favor the tyrant. His life is filled with hardships but he never voices a word of complaint. If he sees any good, he spreads it. If he sees any bad, he hides it. He watches over the faults of others. He is always forgiving of any wrong done to him. He advises the people about their wrong doings. He is very trustworthy and very pious. People are always pleased with him. He makes friends for the sake of Allah and has no relations with the enemies of Allah. Happiness and comfort do not distract him from the way of Allah. He warns the people regarding the day of judgment. He teaches the ignorant. He has no fear of suffering or hardships. Struggling in the way of Allah is the most important aspect of his life. He does not consider himself superior to others. He always remembers his own faults. He thinks of nothing except the day of judgment. He trusts no one except Allah. He lives his life in this world as if he is a traveler. He likes to be alone. The Day of Judgment brings him sadness. He loves the friends of Allah. He fights (jihad) in the way of Allah. If anyone oppresses him, he does not take revenge; instead he leaves the matter to Allah.

He has no relations with the enemies of Allah. He loves the poor. He likes to sit amongst the people who speak only truth. He is a helper of trustworthy people. He is a helper of his relatives. He is the father of orphans. He is the husband of widows. He is very kind to those who are filled with sufferings. Everyone who is facing any hardship or difficulty will find him to be a friend. He is the hope of the people in trouble. He stands firmly on the path of deen (religion). He has control over his anger. He can always be seen smiling and is always discreet. He does not like misery. When people show their impatience regarding the usurpation of their rights, he remains patient. He stays away from all evils.

He is “haya” (chaste). He overcomes his desires. He does not allow feelings of envy to overcome his love. He does not speak other than truth. His dress is plain. He walks with humility. He is obedient to Allah. He does not complain regarding any matter. His intentions are pure. His ibadat (acts of worship) are not for the people. Thinking of the day of judgement brings comfort to his heart. He is the best of advisers. He spends generously in the way of Allah. He keeps the people united. He gives advice to the people openly and in secret. He does not leave his momin brother alone.

He does not backbite his momin brother and never cheats him. When he loses something, he does not mourn its loss. When he finds himself in difficulty, he does not get sad. He does not run after those things which are haram (unlawful).

Sufferings do not divert him from his Lord. He gains knowledge and patience from his intellect. If you will see him, you will find him far away from this world. He always remains joyous. He will be close to iman (faith) and far away from evils. He is prepared for the death. Iman fills his heart and his thoughts are filled by his Lord. He fights against ignorance. The day of judgement will be easy for him. The constant remembrance of his sins brings him great sorrow. He will overcome all his worldly desires. He will be an example of morality to others. His neighbor will be content with him. Arrogance will never come near him. He is thankful for all Allah has given to him. His patience is complete. His iman is strong. He does not feel pride upon the conveyance of his knowledge. He does not speak to others in order to show off his intellect.

He lives his life in hardships, but makes others’ lives comfortable. If anyone persecutes him, he remains patient and hopes Allah will take his revenge either in this world or on the day of judgement. He does not involve himself in the disputes of others. He only gets close to others for their benefit. If he stays far from the people, it is not due to arrogance or a feeling of superiority. If he meets with the people, it is only in the way of Allah. He follows those momins who were before him. He is the leader of those momins who will come after him.

After hearing Moula Ali (as) say all of this, Hamam screamed and fell dead on the spot. Moula Ali (as) said, “I swear by My Lord, I knew this would happen to Hamam.” Then Moula Ali (as) said, “This is the effect My words will have upon every momin who listens the same way Hamam was listening.” A man stood up and said, “O’Ameerul Momineen (as)! What have you done?” Moula Ali (as) replied, “There is a time of death for every person which can neither be decreased nor increased. There is also a reason for death for every person. Keep quiet O’Blasphemor! Shaitan has whispered to you. This is why you have said those words.”

Mustadriq page no. 68 and Usool e Kafi Second Edition chapter no. 99 ref Najul Israr First Edition page no. 60-63

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(salam)

http://www.shiachat.com/forum/index.php?/topic/234981421-the-attributes-and-signs-of-a-mumin-imam-ali-as/page__pid__2117930__st__0entry2117930

لَيْسَ المُؤْمِنُ بِالطَّعَّانِ وَلا اللَّعَّانِ وَلا الفَاحِشِ وَلا البَذِي.

A (true) believer does not taunt, damn, slander and abuse people.[Hazrat Muhammad (pbuh)]

Edited by Aabiss_Shakari

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 Surah Tauba:         Momin knows his limits

 

Momin :

GUARDIAN OF A FAITH, PARHAZGAR who guard against evil and fear Allah,

 

     PIOUS ,    PEACEKEEPER,      True BELIEVER,       TRUST WORTHY

 

Pious: Having or exhibiting religious reverence(An act showing respect, especially a bow or curtsy,love).; earnestly compliant in the observance of religion; devout

 

INSAN CHATA HA Allah US KO KHUS KR DAE.MOMIN CHATA HA Allah KHUSH(RAZI) RAHAI.

 

 

Quran-5-35 

Believers(Momin)! Fear Allah persistently and keep looking for means to (approach and get closer to) Him and strive hard in His way so that you may prosper.

 

Quran 49:15

Only those are Momineen who have believed in Allah and His Messenger, and have never since doubted, but have striven with their belongings and their persons in the Cause of Allah: Such are the sincere ones.

 

Quran 3:191

(Momin)Those who remember Allah while standing, sitting, or resting on their sides, and who think about the creation of the heavens and the earth and say, 'Lord, You have not created all this without reason

 

 

Surah Aallah

14. Indeed, only he who is purified will triumph,

 

15. And the one who remembers the Name of his Lord and offers prayers (regularly and abundantly).

 

16. Yet you go for the (pleasures of) the worldly life (instead of turning towards Allah),

 

 Surah Baqara

 

1, ALIF LAM MEEM 

 

2. (This is) the Glorious Book in which there is no chance of doubt. (It is) a guide for those who guard against evil and fear Allah:

 

3. Those who believe in the unseen, and establish Prayer (fulfilling all its requisites) and spend (in Our way) out of what We have given them;

 

 

Quran 47:12.

Surely, those who believe and do pious works, Allah will admit them to Gardens with streams flowing under them, and those who disbelieve and are enjoying (worldly) gains and eat as cattle (animals) do, so Hell alone will be their abod

 

 

Quran 47;17

But to those who receive Guidance he  increase the (light) of guidance & Bestows on them their Piety & restrain from evil  (taqwa)

 

Quran 5:83

And when ( listen to this (Holy Quran) which has been revealed to the Messenger (blessings and peace be upon him), you see their eyes overflowing with tears. (This overflowing of tears) springs from the truth of which they have (gained) gnosis( spiritual knowledge). (Besides) they submit: ?O our Lord! We have believed (in the Truth which You have revealed), so inscribe us (also) amongst those who bear witness (to the truth). 

 

 

Quran:002:146

The people of the Book know this as they know their own sons; but some of them conceal the truth which they themselves know. 

 

Quran 89 : 27-30

0 you satisfied soul. Return to your Lord pleased with yourself and pleasing to Him. Enter among My servants. And enter My paradise".

 

 

Surah Mominun

(1) [How] prosperous are the believers!

(2) Those who pray humbly,

(3) who shun idle talk,

(4) who pay the prescribed alms,

(5) who guard their chastity

(6) except with their spouses or their slaves ––with these they are not to blame,

(7) but anyone who seeks more than this is exceeding the limits––

(8) who are faithful to their trusts and pledges

(9) and who keep up their prayers,

(10) will rightly be given

(11) Paradise as their own, there to remain

 

 

 

 

Quran   8: 2-8

 They only are the (true) believers whose hearts feel fear when Allah is mentioned, 

and when His revelations are recited unto them they increase their faith, and who trust in their Lord; 

Who establish worship and spend of that We have bestowed on them. 

Those are they who are in truth believers. For them are grades (of honour) with their Lord, and pardon, and a bountiful provision." 

 

Quran 103 

 

 

By Time.

Indeed man is in loss,

except those who have faith and do righteous deeds, and enjoin one another to [follow] the truth, and enjoin one another to patience.

 

 Quran 6:162

 

 "Qul inna salati wa nusuki wa mahyaya wa mamati lillahi rabbil aalamin.

"(Say: Truly, my prayer and my service of sacrifice, my life and my death, are (all) for Allah, the Cherisher of the Worlds.)

 

 

 Quran :Surah Hujurat Verse 14:

The bedouins say: "We believe." Say: "You believe not but you only say, 'We have surrendered (in Islâm),' for Faith has not yet entered your hearts. But if you obey Allâh and His Messenger (SAW), He will not decrease anything in reward for your deeds. Verily, Allâh is Oft-Forgiving, Most Merciful."

 

 

 

Prophet Muhammad S.A.W.W 

You will see the believers in their mutual kindness, displaying love and sympathy just like one body. When a limb complains, the whole body responds to it with wakefulness

 

Imam Ali  A.S , Sayings

 

"Pure worship is that a man does not hope for anything except his Lord and does not fear anything except [the outcome of] his sin.

 

Momin wo ha jis ke tanhai pak ho.

 

Marifat Dil ka noor hai Marifat ki inteha ye hai k insan apnay aap ko pehchan lay.Jis nay apnay aap ko pehchan lia bilashuba us nay apnay Perwerdigaar ko pehchaan liya.

 

momin ki khushi usky chehray pr aur uska gham uskay dil mai hota hai

sabse ziada kushada seenay ka malik hota hai

 

Nafs ko hamesha kamtar samjhta hai takay ghuroor mai mubtila na ho

 

 

Momin jb dekhta aur ghour krta hai to ibrat hasil krta hai

jb sakit hota hai to ghaur o fikr krta hai

jab bolta hai to zikr-e-ilahi krta hai atta ki hoe namato ka shakir krta hai

jb wo kisi pareshani mai mubtila hota hai to sabr krta hai. 

 

momin k liye dunya tarbiyat gah hoti hai or uski lagan amal mout uska tohfa or jannat uska inaam hoti hai.

 

 

You know what is ISLAM ?

 

Imam Ali said: Islam means obedience to Allah, obedience to Allah means having sincere faith in Him, such a faith means to believe in His Power, belief in His Power means recognizing and accepting His Majesty, acceptance of His Majesty means fulfilling the obligations laid down by Him and fulfillment of obligations means actions.

 

Imam Hasan A.S

 

“What is the difference between faith and certainty Imam Hasan (a.s) replied, “There is a distance of four fingers between faith and certainty.“How is it so?” asked the Syrian.Imam (a.s) explained, “What you hear (by your ears) is faith and what you see (by your eyes) is certainty

 

Imam Al-Sadiq A.S 

 

ALL MUSLIMS SHOULD POSSES KNOWLEDGE OF 4 THINGS

 

1. SHOULD KNOW THE LORD

2. SHOULD KNOW WHAT HE HAS DONE FR U

3. SHOULD KNOW WHAT HE WANTS FROM U

4. SHOULD KNOW WHAT WOULD MAKE U ABONDON YR RELIGION

 

The attributes and signs of a momin

 

Once while Imam Ali was delivering a speech, a very pious and knowledgeable man said. “O’Ameerul Momineen ! Describe the attributes of a momin in such a way we can see it before our eyes.” Moula Ali said, “O’Hamam!

A momin is one who is wiseand of great intellect.

His face shines with the light of iman (faith).

He has a very kind heart. He never follows his desires. Worldly matters have absolutely no value to him.

He is selfish only regarding doing good deeds.

He is neither jealous nor envious of others.

He never puts himself in any dispute.

He does not backbite. He never tells a lie.

His whole life will be filled with sufferings and hardships.

He never compromises his commitments.

Mostly he remains silent.

He has great respect for others. He never exposes his anger.

He is always busy in the remembrance of Allah.

He is always patient.

When he remembers the day of judgement, sadness comes in his heart.

 

Imam Ali ki Nigah mein Momin ki Sifat:

 

Amoor mein Twakul

Guftugu mein Sadaqat

Salam mein Pehel

Inteqam mein Takheer

Neki mein Sabqat

Kalam mein Adab

Jawab mein Tahamul

Kamo mein Istaqamat

Msaib par Sabr

Mushkil mein Sabit Qadmi

Et'at mein Israr

Faislay mein Insaf

Jahad mein Tawun

Moash mein Nazm

Jo Milay Us mein se Dena

Libas mein Pakezgi

Takabur se Dori

Ghusse se Parhez

Ghibat se Ijtenab

 

 Imam Jafar Sadiq (A.S.)

 

"Momin ki 5 nishaniya (signs) hai-

1. Tanhai me Taqwa.

2. Garibi me khairat (Charity).

3. Musibato par sabr.

4. Gusse ko bardasht karna.

5. Kauf ki halat me bhi Sach bolna

 

 

The 11th Imam Hazrat Imam Hassan Al-Askari (AS)

 

was once asked of the signs of a mo'min (believer). He listed the following signs:

He is one who prays 51 rakaat of salaat daily

He prostrates on sand

wears Aqeeq ring on his right hand

He repeats the verses of Azaan & Iqama He recites "Bismillah" loudly in Salaat

He prays his Fajr Salaat before the stars disappear

and his Zhuhr prayers before the sun starts to decline

He recites Qunoot in Salaat

He dyes his hair and beard

He recites 5 takbir in Salatul Mayyit

 

 

According to Imam Hasan bin Ali Al Askari (as) The signs of a true believer are five:-

 

1) Recite 51 Rak—a’t Salaat during the 24 hours of the day (17 Rak—a’ts obligatory, + 34 Rak—a’ts in Naafilah Salaats).

 

2) Be in Karbala for Ziyarat of Imam Husayn (as)/other martyrs, or at least recite Ziyarat ARBAEEN.Imam Ja'far bin Muhammad Al Sadiq (as) had advised  to recite the Ziarat Arbaeen” on the day of Arbae’en:

 

3) To wear a ring in the right hand.

 

4) To put the forehead on the earth in prostration.

 

5) To pronounce “Bismillahir-Rah’maanir-Rah’eem” in clear and loud voice while praying the salats.

 

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