Stinginess
The Prophet (a.s.) said, “No two wolves that are sent to a flock of sheep and they ravage it worse than man’s stinginess of wealth.”[64]
He said, “The son of Adam gets old and two things grow with him; stinginess of wealth and stinginess of life.”[65]
Pride
There are many traditions transmitted from the Prophet (a.s.) on dispraising pride. Here are some of them:
He said, “I am the master of the children of Adam but with no pride.”[66]
He said, “People are from Adam and Eve like the contents of a vessel that shall not be filled (they shall not reach perfection). Allah does not ask about your ancestries. He does not ask except about your deeds. Surely the most honored of you to Allah is the most pious of you.”[67]
He said, “Your prophet is the same and your father is the same. There is no preference for the black to the red, nor for an Arab to a foreigner except by piety.”[68]
He said, “Allah has removed from you the defect of the pre-Islamic age and its pride and He replaced it by self-esteem. People are children of Adam, and Adam is from earth; (they are either) a pious believer or a cursed disobedient. Let some peoples stop priding on their men; they are but coals from the coals of the Hell, or they shall be meaner to Allah than dung beetles which push their dung with their noses. Allah the Almighty has said, (O Noah! he is not of your family. He is of evil conduct).[69]”[70]
Injustice
The Prophet (a.s.) said, “When it is the Day of Resurrection, a caller shall call out: where are the unjust, the assistants of the unjust, and the likes of the unjust even him who has sharpened to them a pen or prepared to them an inkpot. They shall gather in an iron coffin and then they shall be thrown into the Hell.”[71]
He also said, “May Allah have mercy on a servant that has had an act of injustice in honor or property against his brother, and he comes to him to absolve him from it before the Day of Resurrection shall come where there shall be neither a dinar nor a dirham with him.”[72]
He said, “There are two men from my nation whom my intercession shall not include; an unjust, oppressive ruler, and an excessive one in religion and astray from it.”[73]
Impudence
The Prophet (a.s.) said, “The worst of people in position on the Day of Resurrection is he whom people has left alone to be safe from his impudence.” And He said, “From the worst of people are those who are honored (by others) just to be safe from their tongues.”[74]
Double-faced
The Prophet (a.s.) said, “Certainly a double-faced one is not trusted near Allah.”[75]
He said, “He, who has two faces in this life, shall have two tongues of fire on the Day of Resurrection.”[76]
He said, “A double-faced one should not be notable.”[77]
Uncertainty
The Prophet (a.s.) said, “I do not fear for my nation except from uncertainty.”[78]
Supporting of falsehood
The Prophet (a.s.) said, “He, who supports falsehood to refute by his falsehood a truth, shall be away from the protection of Allah and the protection of His messenger.”[79]
He said, “He, who goes with an unjust one to support him while knowing that he is unjust, shall be out of Islam.”[80]
Praising the disobedient
The Prophet (a.s.) prohibited the Muslims to praise a disobedient one because that would deaden justice and be disobedience to Allah the Almighty.
The Prophet (a.s.) said, “When a disobedient person is praised, the Throne shall shake for that and the Lord will be angry for it.”[81]
He said, “Allah is angry when a disobedient one is praised.”[82]
Terrifying a Muslim
Islam has prohibited the terrifying of a Muslim. The Prophet (a.s.) said, “It is enough evil for one to terrify his Muslim brother.”[83]
Praiseworthy attributes
Five qualities
The Prophet (a.s.) said, “A servant does not obtain full faith until he has five qualities; relying on Allah, entrusting (all his affairs) to Allah, believing in all Allah’s orders, being satisfied with Allah’s decree of fate, and being patient with Allah’s trials. He, who loves for the sake of Allah, hates for the sake of Allah, gives for the sake of Allah, and holds back for the sake of Allah, shall be with full faith.”[84]
Four qualities
The Prophet (a.s.) said, “There are four things that whoever is given is given the goodness of this life and the afterlife; a grateful heart, a mentioning tongue, a body patient with affliction, a wife who betrays neither him nor his properties.”[85]
Satisfaction
The Prophet (a.s.) said, “He, who is submissive (to Allah), is made successful, granted (sustenance) sufficiently, and Allah will make him satisfied with what He has given to him.”[86]
He also said, “Satisfaction is a treasure that does not run out.”[87]
Economics
The Prophet (a.s.) said, “He, who is economical, shall not be needy.”[88]
Obedience of Allah
The Prophet (a.s.) said, “Whomever Allah has moved from the meanness of disobediences to the honor of piety He has enriched him with no wealth, honored him with no tribe, and entertained him with no entertainer. Whoever fears Allah, Allah will make everything fear him.”[89]
Seeking forgiveness
The Prophet (a.s.) said, “A servant may commit a sin that takes him to the Paradise.” He was asked, “O messenger of Allah, how can it take him to the Paradise.”
The Prophet (a.s.) said, “He may be repentant of it (that sin) and be asking for forgiveness until he shall enter into the Paradise.”[90]
He also said, “Whoever often seeks forgiveness Allah will make to him a deliverance and release him from every distress, and grant him sustenance from where he does not expect.”[91]
The inviolability of a believer
Once, the Prophet (a.s.) looked at the Kaaba and said, “Welcome to the House! How great you are and how great your sanctity is! By Allah, a believer is more inviolable near Allah than you, because Allah has prohibited one thing concerning you, but three things concerning a believer; (the shedding of) his blood, (the plundering of) his money, and to be mistrusted.”[92]
Pardoning
The Prophet (a.s.) said, “Pardon the slips of the notables except the penalties.”[93]
He said, “He, whose brother apologizes to him but he does not accept, shall not come to me at the pond (in the Paradise).”[94]
Hating the sinners
The Prophet (a.s.) said, “Approach to Allah by hating the sinners, and seek His pleasure by avoiding them.” His companions asked, “With whom shall we associate?” He said, “Those, the seeing of whom reminds you of Allah, and whose logic increase your understanding, and whose deeds make you wish for the afterlife.”[95]
The most beloved people to the Prophet
The Prophet (a.s.) said, “The happiest one of people to me is a simple believer of good prayers and whose sustenance is least and he is patient with it until he shall meet Allah, and who worships Allah well and obeys Him in secret, and is unknown among people; whose death is hastened, whose inheritance is little, and the weepers for him are few.”[96]
Wisdom
The Prophet (a.s.) said, “Wisdom is the long-sought goal of believers.”[97]
Reciting the Qur'an
The Prophet (a.s.) said to Anass, “My son, do not forget the reciting of the Qur'an in the evening, because the Qur'an enlivens the dead heart, and forbids indecency and vice.”[98]
Leniency
Once, a group of Jews came to the Prophet (a.s.) and said to him, “As-Sam alayk.”[99] The Prophet (a.s.) replied, “and on you.” Aa’isha, the Prophet’s wife, became angry and said to them, “but, death and curse be on you.” The Prophet (a.s.) said to her, “O Aa’isha, Allah loves leniency in all affairs.” She said to him, “Have you not heard what they said?” The Prophet (a.s.) said to her, “And I said (to them): and on you.”[100]
The Prophet (a.s.) also said, “Whoever is lenient to my nation Allah will be lenient to him, and whoever is severe to my nation Allah will be severe to him.”[101]
The advantage of fasting
The Prophet (a.s.) said, “Fasting is the zakat of one’s body.”[102]
He said, “A faster shall have two joys; one is at breaking his fasting and the other is at meeting his Lord.”[103]
Prayer
The prayer is the main pillar of the religion and the sacrifice of the pious. Because of its importance, the Prophet (a.s.), whenever distressed, he resorted to offering prayer.[104]
Comfort in food
The Prophet (a.s.) said, “He, who is eating some food while there is a two-eyed creature looking at him but he does not give to him\it, shall be afflicted with an incurable disease.”[105]
Economic in food
The Prophet (a.s.) often advised Muslims to be economical in food and not to be excessive or wasteful, because excessiveness in having food would cause many illnesses.
The Prophet (a.s.) said, “Allah has not adorned man with an adornment better than the abstinence of his abdomen.”[106]
He also said, “He, whose eating is little, his abdomen shall be sound and his heart shall be clear, and he, whose eating is much, his abdomen shall be ill and his heart shall be severe.”[107]
He said, “The son of Adam does not fill a vessel worse than the stomach. It suffices man from his food what can sustains him, but if the son of Adam denies, let him make a third for food, a third for drinks, and a third for breath.”[108]
Honoring old people
The Prophet (a.s.) said, “From the glorifying of Allah is the honoring of aged Muslims.”[109]
Trust of meetings
From the Islamic morals is that one should not reveal a speech taking place between him and another one, for that may cause a harm. The Prophet (a.s.) said, “Meetings are a trust.”[110]
Once, Abdul Melik bin Marwan, the Umayyad caliph, parted with his guards in his way. He saw a nomad and asked him, “Do you know Abdul Melik?” The nomad said, “He is oppressive, aggressive.” Abdul Melik said to the man, “Woe unto you! I am Abdul Melik.” The man kept on abusing and criticizing the caliph.” When the guards arrived, the man said to the caliph, “O Ameerul Mo'minin, keep what has happened secret, because meetings are a trust.”
Consultation
The Prophet (a.s.) said, “He, who seeks what is best near Allah, shall not be disappointed, and he, who consults (with others), shall not regret, and he, who is economical, shall not be needy.”[111]
Imam as-Sadiq (a.s.) said, “He, who consults (with others), shall not miss, at doing right, a praiser, and at doing mistake, an excuser.”
The Prophet (a.s.) often consulted with his companions on different matters. In the battle of Badr, the Prophet (a.s.) (and his army) stopped at the nearest well to the place of the battle. Al-Hubab bin Munthir said to him, “O messenger of Allah, has Allah the Almighty ordered you to stop at this place that you should neither exceed nor stay behind?” The Prophet (a.s.) said, “No, but it is my thought.” Al-Hubab said, “O messenger of Allah, this is not a suitable place. March with the people until we reach the nearest well to the people (the opponents) to stop there. Then, we build a pool around it and fill it with water. Then, we begin fighting them, and so we will have water to drink, but they won’t.” The Prophet (a.s.) said, “You have suggested the right suggestion.” The Prophet (a.s.) did as his companion suggested.[112]
Unity
The Prophet (a.s.) said, “Unity is mercy and separation is torment.”[113]
He said, “He, who keeps away from unity (of Muslims), shall die the death of the pre-Islamic age (as unbeliever).”[114]
He said, “Whoever parts with the unity a span of the hand, Allah will take the noose of Islam off his neck.”[115]
The jihad for the sake of Allah
The Prophet (a.s.) said, “The nearest of deeds to Allah is the jihad in the way of Allah and nothing equals it.”[116]
He said, “The best deed of a believer is the jihad in the way of Allah.”[117]
He said, “Struggle against polytheists with your wealth, souls, and tongues.”[118]
[1] Rabee’ al-Abrar, vol. 1 p. 50.
[2] Ibid.
[3] At-Tathkirah al-Hamduniyyah, vol. 2 p. 172, Adab ad-Dunya wed-Deen (morals of life and religion), p. 237.
[4] Kanzol Ummal, vol. 3 p. 6, Ayn al-Adab wes-Siyasah (the eye of literature and politics), p. 134, Siraj al-Mulook (the lamp of kings), p. 249.
[5] Kanzol Ummal, vol. 3 p. 5141, at-Tathkirah al-Hamduniyyah, vol. 2 p. 174.
[6] Kanzol Ummal, vol. 3 p. 7, at-Tathkirah al-Hamduniyyah, vol. 2 p. 174.
[7] Al-Jami’ as-Sagheer (little collection), vol. 2 p. 203.
[8] Tuhaf al-Uqool, p. 45.
[9] Ibid.
[10] Ibid.
[11] Ibid., p. 44.
[12] Rabee’ al-Abrar, vol. 2 p. 289.
[13] Tuhaf al-Uqool, p. 45.
[14] Qur'an, 2:269.
[15] Usool al-Kafi, vol. 1 p. 60.
[16] Bihar al-Anwar, vol. 77 p. 174.
[17] Ibid.
[18] Bihar al-Anwar, vol. 77 p. 158, Nihayat al-Irab, vol. 3 p. 23, al-Khisal, p. 102.
[19] Usool al-Kafi, vol. 1 p. 59.
[20] Usool al-Kafi, p. 74.
[21] Nihayat al-Irab, vol. 3 p. 230, at-Tathkirah al-Hamduniyyah, vol. 3 p. 230.
[22] Muhadharat ar-Raghib, vol. 1 p. 14, Ihya’ al-Uloom, vol. 1 p. 100.
[23] Nihayat al-Irab, vol. 3 p. 231, Ihya’ al-Uloom, vol. 1 p. 100.
[24] Muhadharat ar-Raghib, vol. 1 p. 14, Rabee’ al-Abrar, vol. 3 p. 137.
[25] Usool al-Kafi, vol. 1 p. 79.
[26] Usool al-Kafi, vol. 1, p. 84.
[27] Usool al-Kafi, vol. 1 p. 94.
[28] Jami’ Bayan al-Ilm, vol. 1 p. 184.
[29] Usool al-Kafi, vol. 1 p. 97.
[30] Tuhaf al-Uqool, p. 28.
[31] Tuhaf al-Uqool, p. 37.
[32] Ibid, p.41.
[33] Ibid.
[34] Ibid.
[35] Tuhaf al-Uqool, p. 43-44.
[36] Bihar al-Anwar, vol. 77 p. 175.
[37] Tuhaf al-Uqool, p. 29.
[38] Rawdhat al-Kafi, p. 150.
[39] Rabee’ al-Abrar, vol. 2 p. 46.
[40] Bad death is the state of total misery, bitter pains, or serious diseases that man suffers at dying which makes him ungrateful to the blessings of Allah and makes him neglect the remembrance of Allah.
[41] Al-Jami’ as-Sagheer, vol. 1 p. 69, The Letters of ibn Abi ad-Dunya, p. 74.
[42] Nathr ad-Durr (scattering of pearls), vol. 1 p. 171, Proverbs of al-Mawardi, p. 55, at-Tathkirah al-Hamduniyyah, vol. 2 p. 357.
[43] Siraj al-Mulook, p. 247.
[44] At-Tathkirah al-Hamduniyyah, vol. 2 p. 286.
[45] Ash-Shihab, p. 12.
[46] Qur'an, 2:148.
[47] At-Tathkirah al-Hamduniyyah, vol. 1 p. 53.
[48] Musnad of Ahmed bin Hanbal, vol. 2 p. 254, Proverbs (Amthal) of al-Mawardi, p. 56, Muhadharat ar-Raghib, vol. 1 p. 648.s
[49] Kashf al-Khafa’, vol. 1 p. 70, al-Jami’ as-Sagheer, vol. 1 p. 14.
[50] Kanzol Ummal, vol. 3 p. 517.
[51] Al-Jami' as-Sagheer, vol. 2 p. 85, at-Tathkirah al-Hamduniyyah, vol. 3 p. 9.
[52] Majma’ az-Zawa’id, vol. 4 p. 200.
[53] Al-Mustadhraf, vol. 6 p. 208, Rabee’ al-Abrar, vol. 2 p. 823.
[54] Bahjat al-Majalis (joy of meetings), vol. 1 p. 406.
[55] Al-Jami' as-Sagheer, vol. 2 p. 201, Kashf al-Khafa’, vol. 2 p. 479, Muhadharat ar-Raghib, vol. 2 p. 501.
[56] Nihayat al-Irab, vol. 3 p. 370.
[57] Majma’ az-Zawa’id, vol. 1 p. 98, the Collection of Warram, vol. 1 p. 203.
[58] Majma’ az-Zawa’id, vol. 1 p. 98.
[59] Siraj al-Mulook, p. 267, Rabee’ al-Abrar, vol. 3 p. 644.
[60] Nihayat al-Irab, vol. 3 p. 289.
[61] Kanzol Ummal, vol. 3 p. 461, Adab ad-Dunya wed-Deen, p. 264, al-Mustadhraf, vol. 1 p. 214.
[62] At-Tathkirah al-Hamduniyyah, vol. 1 p. 644.
[63] Majma’ az-Zawa’id, vol. 1 p. 93, Rabee’ al-Abrar, vol. 2 p. 639, Ghurar al-Khasa’is, p. 52.
[64] Majma’ az-Zawa’id, vol. 10 p. 250.
[65] Nihayat al-Irab, vol. 3 p. 376.
[66] Majma' az-Zawa'id, vol. 1 p. 376, Muhadharat ar-Raghib, vol. 2 p. 312.
[67] Musnad of Ahmed bin Hanbal, vol. 4 p. 145.
[68] A passage from the Farewell Hajj Sermon of the Prophet (a.s.).
[69] Qur'an, 11:46.
[70] Sunan of Abi Dawud, vol. 2 p. 624, Musnad of Ahmed bin Hanbal, vol. 2 p. 361.
[71] Rabee' al-Abrar, vol. 2 p. 834.
[72] Ibid., p. 815.
[73] Rabee' al-Abrar, vol. 2, p. 497.
[74] Ibid., p. 48.
[75] As-Sunan al-Kubra, vol. 1 p. 246.
[76] Sunan of Abi Dawud, vol. 2 p. 45.
[77] Ash-Shifa’, by the Judge Ayyadh, vol. 1 p. 78.
[78] Rabee' al-Abrar, vol. 2 p. 64.
[79] Majma' az-Zawa'id, vol. 4 p. 205, vol. 5 p. 211.
[80] Majma' az-Zawa'id, vol. 4 p. 205.
[81] Kanzol Ummal, vol. 1 p. 418, al-Jami' as-Sagheer, vol. 1 p. 35.
[82] At-Tathkirah al-Hamduniyyah, vol. 1 p. 51.
[83] Rabee' al-Abrar, vol. 2 p. 492, al-Mustadhraf, vol. 1 p. 155.
[84] Al-La’ali’ al-Masnu’ah, vol. 1 p. 302. (But the author considers it as fabricated.)
[85] at-Tathkirah al-Hamduniyyah, vol. 1 p. 44.
[86] Ibid., 3 p. 211.
[87] Nihayat al-Irab, vol. 3 p. 247, al-Mustadhraf, vol. 3 p. 347.
[88] Al-Jami' as-Sagheer, vol. 2 p. 146, Nihayat al-Irab, vol. 3 p. 347.
[89] At-Tathkirah al-Hamduniyyah, vol. 1 p. 48.
[90] Muhadharat ar-Raghib, vol. 1 p. 408.
[91] At-Targheeb wet-Tarheeb, p. 151.
[92] Rabee' al-Abrar, vol. 2 p. 799.
[93] Bahjat al-Majalis, vol. 1 p. 370.
[94] Nihayat al-Irab, vol. 3 p. 258.
[95] Nihayat al-Irab, vol. 5 p. 245.
[96] Musnad of Ahmed bin Hanbal, vol. 5 p. 52, the Collection of Warram, vol. 1 p. 182, al-Jami' as-Sagheer, vol. 1 p. 88.
[97] Kashf al-Ghita’, vol. 1 p. 435, Al-Maqasid al-Hasanah, p. 191.
[98] At-Tathkirah al-Hamduniyyah, vol. 1 p. 54.
[99] The greeting of Islam in Arabic is ‘as-Salam alayk or alaykum; peace be on you (singular) or you (plural)’, whereas ‘sam’ here means ‘death’.
[100] Rabee' al-Abrar, vol. 2 p. 45.
[101] Ibid., p. 45.
[102] Ibid., p. 116.
[103] Ibid.
[104] Ibid., p. 97.
[105] Ibid., p. 679.
[106] Rabee' al-Abrar, vol. 2 p. 674.
[107] Ibid., p. 676.
[108] Ibid.
[109] Muhadharat ar-Raghib, vol. 2 p. 323.
[110] Rabee' al-Abrar, vol. 2 p. 323.
[111] Majma' az-Zawa'id, vol. 2 p. 280, Nihayat al-Irab, vol. 6 p. 69, al-Mustadhraf, vol. 1 p. 73.
[112] Nihayat al-Irab, vol. 6 p. 72-73.
[113] Usool al-Kafi, vol. 7 p. 558.
[114] Sahih of al-Bukhari, vol. 8 p. 87.
[115] Sunan of Abi Dawud, vol. 2 p. 426.
[116] Usool al-Kafi, vol. 4 p. 285.
[117] Ibid., vol. 13 p. 307.
[118] Musnad of Ahmed bin Hanbal, vol. 3 p. 124, Usool al-Kafi, vol. 4 p. 297, Sunan of Abi Dawud, vol. 1 p. 562.
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