In continuation of the discussion on the article titled “The Attributes of a Real Shia Muslim Based on Narrations”, we shall point out some other attributes based on narrations here.
(54) Ethics and moralities of the believer
Imam Sadiq (a) to describe the believer. He (a) said: The believer enjoys strength with religiousness, determination with lenience, faith with conviction, carefulness with understanding, activity with the right guidance, charity with straightforwardness, overlooking with appetite, knowledge with clemency, wit with indulgence, rightful openhandedness, moderation in wealth, temperance in poverty, pardon in ability, obedience with advice, godliness in desires, prudence in jihad, praying in concern, and steadfastness against hardship. In shaking disasters, he is solemn. In misfortunes, he is steadfast. In luxury, he is thankful. He does not backbite anyone, pride himself against anyone, or oppress anyone. He shows tolerance when he is oppressed. He does not rupture his relations with his relatives. He is not weak, rude, or coarse. His sight does not precede him, his stomach does not disgrace him, and his carnal desire does not dominate him. He does not envy others. He does not scant, waste, or exceed the proper limits. He only economizes.
He supports the wronged and compassions the poor. His own self is in distress because of him, while the people are at ease with him. He does not desire the dignity of this world and does not worry about people’s humiliation.
People are engaged in their concerns while the believer has his own concern. He does not see any blemish in his clemency, any weakness in his opinion, or any waste in his religion. He guides him to whoever seeks his consultation, helps him who helped him, and refrains from the wrong, obscene language, and ignorance. These are the moralities of the believer.
(55) The believer is powerful in the religion
Imam Sadiq(a) said: The true believer is feared by everything, for he is powerful in the religion of Allah and he does not fear anything. This is the distinctive feature of the believers.
(56) Everything is submissive to the believer
Imam Sadiq(a) said: Everything is submissive to the believer. He (a) then added: Allah will cause everything, including vermin, beasts, and birds, to fear the believer if he is sincere to Allah.
(57) In the heavens, the believer gives light as same as the stars
Imam Sadiq(a) was asked whether the inhabitants of the heavens can see the inhabitants of the earth. He (a) answered: The inhabitants of the heavens can see only the believers because they give light like the light of the stars. Some asked: Can they see the people on this earth markedly?
He (a) answered: No, they cannot. They can only see their lights wherever they go.
He (a) then added: On the Day of Resurrection, every believer will be given five hours during which he will be granted the right of intercession.
(58) The believer and his enemy
Imam Sadiq(a) said: To see the enemy plunge in the acts of disobedience to Allah is a sufficient victory that Allah bestows upon the servant.
(59) The believer is neither a coward nor stingy
Imam Sadiq(a) said: Anyone who enjoys stinginess, envy, and cowardice cannot be a believer. The believer is never a coward, stingy, or acquisitive.
(60) The believer is self-righteous
Imam Sadiq(a) said: The believer is self-righteous. He is more sincere with himself than seventy believers.
(61) The believer has characters from his Lord, Prophet, and Imam
Imam Reza (a) said: A servant will not be a faithful believer before he learns three characters: one from the Lord, one from His Messenger, and one from the Imam. The character that he should learn from Allah is the concealment of secrets. Allah the Glorified says: He knows the unseen and He does not allow anyone to know His secrets. (1)
The character that he should learn from the Prophet (s) is that he should treat people courteously. Allah says: Take the surplus, preach the truth, and keep away from the ignorant ones. (2)
The character that he should learn from the Imam (a) is to be steadfast against situations of misfortune and crises. Allah says: And those who exercise patience in poverty and in distress. (3)
(62) The intention to do good or bad
Imam Kadhim (a) related: I asked my father (Imam al-Kadhim) whether the Keeping Angels know the good or bad deeds before the servant acts them. He asked me: Is the smell of the toilet as same as the perfume? I answered: Of course not. He (a) said: In the same manner, when a servant intends to do a good deed, his breath becomes sweet-smelling. In this case, the angel on the right says to the angel on the left, Stop it. He intends to do a good deed. If the servant does that good deed, his tongue stands for the pen (with which the good deed will be recorded) and his saliva stands for the ink and, hence, the angel will record it for him.
When the servant intends to do an evil deed, his breath becomes stinking. In this case, the angel on the left says to the angel on the right, Stop it. He intends to do an evil deed. If the servant commits that evil deed, his tongue stands for the pen (with which the good deed will be recorded) and his saliva stands for the ink and, hence, the angel will record it against him.
(63) Amir ul-Muminin describes the sincere
Muhammad bin al-Hanafiyya related: Al-Ahnaf bin Qays invited Amir ul-Mu’minin (a) to Basra after the Battle of the Camel. When Amir ul-Mu’minin responded to the invitation, he asked al-Ahnaf to invite his companions, too. Al-Ahnaf did.
After that, some people who were very reverent as if they were worn-out skins came in. O Amir ul-Mu’minin, asked al-Ahnaf, What happened to those people? Was it because scarce of food or was it because of the terror of war?
Amir ul-Mu’minin (a) answered: No, Ahnaf. It was not. Allah, Glorified is He, loved some people who worshipped Him devotedly in this world as if they were under blockade because He has known their dread of the Day of Resurrection before they witnessed it. They, therefore, exerted all their possible efforts in this regard. If they remember that morning when the creatures will be brought before their Lord, they imagine a line coming out of Hell to gather all the creatures before their Lord and imagine a record that is opened before the Witnesses and uncovers all of their sins. Thus, their souls are about to run flowingly, their hearts are about to fly with wings of fear highly, and their minds are as if they are boiling in a cauldron.
They have longed (for meeting Allah) like the longing of the distracted in the murk and they have been distressed because of the fear of that to which they dedicated themselves. Thus, they have become weak-bodied, brokenhearted, gloomy-faced, dry-lipped, and atrophied-stomached. You see them as if they are drunk; they talk in the loneliness of nights and are submissive like worn-out skins. They have offered their acts to Allah so sincerely in secret and in public. Their hearts have never felt secure because of their fear of Allah. They have behaved as if they were the guards of the domes of their tributes.
Were you to see them at nights when the eyes are asleep, the sounds are quiet, and the movements of the birds in their nests are calm the threatening horror of the Day of Resurrection has deterred them from sleeping, just as Allah says: Did the people of the towns think themselves secure from Our wrath that could strike them at night during their sleep? (4) So, they wake up panic-stricken, hurried to their prayers crying they, sometimes, weep and sometimes praise Allah. In their places of worship, they weep and resound. On gloomy nights, they weep.
Were you, O Ahnaf, to see them at night standing on their limbs with their backs bent. They recite the parts of the Quran in their prayers. Their wailing, lamenting, and sighing are very deep. If they sigh, you think as if the fire (of Hell) has taken them from the throat. If they wail, you think as if the chains are fastened on their necks. If you look at them in days, you see the people who walk gently on the earth and say good wording to people, when addressed by the ignorant ones, their only response is, Peace be with you, and when they come across something impious, they pass it by nobly. They have prevented their feet from inspecting the people’s defects, stopped their tongues from mentioning the people’s honours, checked their hearings from interfering in the other’s reference to the wrong, feasted their eyes on turning them away from (looking at) the acts of disobedience to Allah, and directed towards the Abode of Peace he whoever enters there will be saved from doubt and grief’s.
It seems, O Ahnaf, that you have been engaged by looking at the face of that one which afflicts you with (various sorts of) misfortunes in the very moment you enjoy looking at its flourishing face, and you have been engaged by looking at the drawings of the portico of that lodging, as well as its hanging curtains, while wind and hot weather are charged with its fruits. Nevertheless, that lodging, which is definitely not your permanent abode, has distracted you from (working for) the Final Abode that Allah created from a white pearl, holed rivers, planted trees, cast shadows of it to ripen fruits over it, and filled in it with the young women. Then, He will house (permanently) His disciples and obedient people there.
Were you, O Ahnaf, to see them when they will come to their Lord the Glorified. When their mares are stricken, their riding she-camels will make such a nice sound that no one has ever heard it’s like. A cloud that rains musk and saffron will overshadow them. Their mares will neigh between the plants of the gardens (of Paradise), and their she-camels will take them between the heights of saffron. They will walk gravely on pearls and corals. The curators of Paradise will receive them with the pulpits of basil. A wind from the direction of the Divine Throne will then disperse over them jasmine and daisy. When they approach the portals (of Paradise), Ridhwan will open them in their faces and they will prostrate themselves for Allah in the courtyard of Paradise. The All-omnipotent Allah will say to them, Raise your heads. I have freed you from the burden of worship and housed you in the paradise of contentment.
If you, O Ahnaf, disregard that which I have previously said, you will be left in the shirts of tar, you will run around in blazing fire and boiling water, and you will be watered very boiling water. On that day, many spines will be broken, many faces will be destroyed, and many will be deformed and beaten on the noses. Likewise, the chains will eat the palms of many, and the bands will cohere with the necks of many.
Were you, O Ahnaf, to see them slipping into the valleys of Hell and climbing the mountains there while they are dressed with pieces of tar and matched to the sinful and the devils. If they call for help against the fire, the scorpions and snakes will attack them.
Were you also to see the caller who will say: O people of Paradise and its bliss and jewels and garments, you will live forever and you will never die. Only then, do they lose hope completely, the doors will be locked, and the relations will be cut. On that day, many old men will mourn for their old age, many young people will mourn for their youth, and many women will wait for their scandals. Their screens will be torn. On that day, many will be dipped and detained between the layers of Hell. It is a dip that will cause you to dress a garment after you had dressed in linen clothes, drunk water that was cooled on the walls, and eaten the various meals-, which will turn grey every single and smooth hair that you were feeding and will gouge out the eye with which you saw every dear one. This is what Allah has prepared for the criminals and that was what Allah has prepared for the God-fearing.
Continue in the next article: ( The Attributes of a Real Shia Muslim Based on Narrations (6) )
NOTES:
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1. The Quran 72:28
2. The Quran 7:199
3. The Quran 2:177
4. The Quran 7:97
