How to Remove Poverty?

 povertyFactors, which remove poverty or stop a person from becoming poor, are many in Islam but we are going to mention 25 of them:

1- Marriage

Marriage is one of the Sunnat (Customs) of Allah about which it is highly recommended in the Holy Quran and traditions of Masoomeen (a.s.).

Many, who do not perform this custom, consider the problem of poverty as difficult. Almighty Allah has answered this problem in the Holy Quran in the following way:

وَأَنْكِحُوا الْأَيَامَىٰ مِنْكُمْ وَالصَّالِحِينَ مِنْ عِبَادِكُمْ وَإِمَائِكُمْ إِنْ يَكُونُوا فُقَرَاءَ يُغْنِهِمُ اللَّهُ مِنْ فَضْلِهِ وَاللَّهُ وَاسِعٌ عَلِيمٌ

“And marry those among you who are single and those who are fit among your male slaves and your female slaves, if they are needy, Allah will make them free from want out of His grace.” (Surah Nur: 32)

Also, Imam Sadiq (a.s.) said:

“One who does not marry due to fear of poverty, has thought ill of Allah, because Allah says:

إِنْ يَكُونُوا فُقَرَاءَ يُغْنِهِمُ اللَّهُ مِنْ فَضْلِهِ

“…if they are needy, Allah will make them free from want out of His grace.” (Surah Nur: 32)

2- Economical and moderate path

Imam Sadiq (a.s.) said:

“I guarantee that one who observes economy and middle path will never become poor.”[1]

3- Charity

Amirul Momineen (a.s.) said:

“Whenever poverty strikes, make transactions with Allah through Sadaqah.”

Regarding helping the poor, attention should be paid that relatives are to be given preference. In the same way, the Holy Prophet (s.a.w.s.) adviced Amirul Momineen (a.s.):

“O Ali! Till the relatives are needy, giving charity to others is of no use.”

4 & 5- Doing good to parents and relatives

Imam Sadiq (a.s.) said:

“One who wants ease at the time of death, should do a lot of good turns to his relatives and behave nicely with parents. If he does so, Allah will make the difficulties of death easy for him and he will not become poor throughout his life.”

  1. To do good turns to others

Imam Baqir (a.s.) said:

“Goodness and charity drive away poverty; prolong life and save from seventy types of bad and accidental deaths.”

7- Washing of hands before and after meals

Imam Sadiq (a.s.) said:

“Washing of hands before and after meals drives away poverty and increases sustenance.”

8- Eating food crumbs which fall on the dinner spread

Holy Prophet (s.a.w.s.) said to Amirul Momineen (a.s.):

“Eat whatever falls on the dinner spread, because it will remove poverty from you, it is the marriage portion for Hourul Ein and anyone who eats it, his heart will be filled with knowledge, forbearance, faith and light.”

9- Vinegar

Holy Prophet (s.a.w.s.) said:

“Vinegar is the best gravy, members of the house in which vinegar is there, will never become poor.”

10- To brush twice a day

Amirul Momineen (a.s.) narrated the following from the Holy Prophet (s.a.w.s.):

“Almighty Allah will be happy with one who brushes once a day and he will go to Paradise. And one who brushes twice a day, is like he has continued the Sunnat of the Holy Prophet (s.a.w.s.) and Almighty will give him rewards of 100 rakats for every rakat (unit) of Namaz prayed and make him independent and drive away indigence from him.”

11-12 & 13- Cutting nails, especially on Thursday, trimming moustaches on Fridays and washing of the head with Khatmi (a Herb).

Imam Sadiq (a.s.) said:

“To cut the nails short, trimming of moustaches and washing of head with Khatmi removes poverty and increases sustenance.

Also Hazrat said:

“Allah will remove poverty from one who cuts his nails on Thursday leaving one for Friday.”

And Imam Sadiq (a.s.) said about the washing of the head with Khatmi:

“Washing the head with Khatmi protects a person from headache, removes poverty and cleans the head from dandruff.

  1. Combing the hair

Imam Sadiq (a.s.) said:

“One who combs hair, removes poverty and illness.”

  1. Combing of beard after ablution (Wuzu)

The Holy Prophet (s.a.w.s.) said:

“To comb the beard after every ablution drives away poverty.”

  1. Use of rose water

The Holy Prophet (s.a.w.s.) said:

“Indeed rose water increases the freshness of the face and drives away poverty.”

  1. To wear a ring of Cornelian (Aqeeq)

Imam Reza (a.s.) said:

“Aqeeq drives away poverty.”

  1. To wear a ring of Turquoise (Firoza)

Imam Sadiq (a.s.) said:

“One who wears turquoise will not become poor.”

  1. To wear a ring of Ruby (Yaqoot), especially a yellow ruby

Imam Sadiq (a.s.) said: The Holy Prophet (s.a.w.s.) said as follows:

“To wear a ruby ring drives away poverty and one who wears Aqeeq, it is expected that his end will be on faith.”

As for yellow Yaqoot, the Holy Prophet (s.a.w.s.) said:

“One who wears yellow Yaqoot will not become poor.”

  1. To wear an emerald ring

The Holy Prophet (s.a.w.s.) said:

“Wearing an emerald ring drives away poverty.”

  1. To inscribe the following on ring: مَا شَآءَ اللهُ

Imam Sadiq (a.s.) said:

“One who inscribes the above will remain safe from severe poverty.”

  1. To carry a walking stick

The Holy Prophet (s.a.w.s.) said:

“To carry walking stick removes poverty and Satan will does not come near.”

  1. To clean the house

Imam Baqir (a.s.) said:

“Cleaning the house removes poverty.”

  1. To put on lights before sunset

Imam Reza (a.s.) said:

“To put on the lights before sunsets, drives away poverty.”

  1. To name children on these Holy names: Muhammad, Ahmad, Ali, Hasan, Husain, Talib, Abdullah and Fatima.

Sulaiman Jafari says: I heard Imam Musa Ibne Ja’far (a.s.) say:

“Poverty never enters the house in which the following names are: Muhammad, Ahmad, Ali, Hasan, Husain, Talib, Abdullah or female named Fatima.”


How to Increase Our Patience?

time concept, selective focus point, special toned photo f/x

time concept, selective focus point, special toned photo f/x

The reality is whether it is the life of the world or the hereafter, the final result of patience is very sweet and very peaceful. People who fail to show patience get caught in many problems and difficulties in their lives. There are some recommendations that help us increase our patience:

  1. Believing in God; Imam Ali said” base of  patience is believing in God”
  2. Having constant relation with God; وَ اسْتَعينُوا بِالصَّبْرِ وَ الصَّلاةِ وَ إِنَّها لَكَبيرَةٌ إِلاَّ عَلَى الْخاشِعينَ “and seek help through patience and prayer , and indeed, it is difficult except for  the humbly submissive to Allah
  3. Realizing the fact that all events originate from God’s mercy, even misfortune and unpleasant happenings.
  4. Paying attention to the great reward of patience in the next world; “those who encounter with torment and pain ,but don’t lose their patience they will be highly rewarded in the hereafter”
  5. Paying attention to the fact that everything is limited in this world, both torment and pleasure will come to an end very soon.
  6. Looking at those who deal with greater problems; there are people who are faced with permanent disabilities.

How to Cure Our Jealousy?


jealousy_scrabbleJealousy is a low spirit and attitude in its possessor causing him/her to wish for another to lose something he/she has. But how is one supposed to struggle against “jealousy”?

This is a disease so it must have a remedy. What is the way to acquire the remedy? In order to answer the question on the roots of jealousy and its remedies, one must be aware of the following points:

1) Definition of Jealousy

Jealousy is a low spirit and low ego causing the jealous person to wish for others to lose what they possess, let it be something that the jealous person imagines as valuable or something that is truly valuable, making no difference that the jealous person also possesses the same thing or not, and if not, will reach it one day or not.

2) The difference between jealousy and Ghibtah

Ghibtah is a state of mind in which an individual wishes to possess a virtue or object like that of which others have, without wishing for others to lose theirs.

3) The difference between jealousy and Gheyrah

Gheyrah is a state of mind in which one wishes that others wouldn’t have bad traits and unacceptable attributes.

4) The reasons behind why one becomes jealous

Each of these reasons is separate, such that each by itself can cause one to be jealous, therefore the more the reasons, the more jealous one can get and as a result, the harder it will get to remedy such a problem. Here are some of its reasons:

  1. a) Inner corruption: Some people are so bad that they just can’t stand the fact that others have what they don’t.
  2. b) The feeling of being low and of no worth: Meaning that since one feels very low and worthless, he/she can’t see others being of importance and personal worth.
  3. c) Selfishness and being obsessed with one’s self: In this case, the jealous person wants to be the only one praised by others and is very self-centered and therefore wishes for others to lack what may cause praise and fame.
  4. d) Hatred: Since the jealous person is enemies with someone, he/she can’t stand him/her possessing anything good or any beauties and praiseworthy virtues.

5) Ways of dealing with jealousy

  1. a) Thinking about the negative mental and spiritual effects it can have on the person and his/her nerves. For instance, jealous people are always upset and depressed, because god-given blessings are endless and infinite (and God gives bestows them on anyone he pleases), causing them to continuously burn in the fire of worry, depression and anger.
  2. b) Thinking about the bad effects that the Prophet (pbuh) and imams (as) have stated that it has on one’s religion and hereafter; Some of them are as follows:

Jealousy spoils one’s religion, ruins one’s faith, causes one to turn away from God’s authority and friendship and hate what he does, results in Allah’s rejection of one’s worship and repentance and Shafa’ah (intercession), ruins good virtues and is the source of many sins.

  1. c) Strengthening one’s faith in Allah (swt) and his traits and actions; and that any materialistic or spiritual blessing he bestows on anyone, is a result of his compassion, mercy, justice, wisdom, and his testing us, and that if he doesn’t grant something to a certain person, it is a test on his behalf to see what he/she will do, or it is for him/her to reach higher spiritual ranks and be of a higher position in the hereafter, etc.
  2. d) Obtaining high spirits that oppose the roots of jealousy; For instance, instead of being ugly on the inside, being pure and of high morale. Instead of feeling poor and worthless because of not having what others do, being of high character and integrity. Instead of being selfish and self-cantered, being humble and God-cantered and familiar with Him, and instead of enmity towards others, choosing to be friends with them.
  3. e) Doing or being the opposite of what jealousy calls for; happiness instead of worry, being good-humored instead of bad-tempered, and commending others instead of speaking ill of them.
  4. f) Calling Allah and supplicating him, since he is the All-Sufficient; being free of any need and also frees others of need.Supplication is the best and most effective method for curing mental and spiritual illnesses such as jealousy. During supplication Imam Sajjad (as) says: “Oh God, I seek refuge in Thee, from …and the domination of jealousy…”


How to Become More Sincere?

being-sincere-The first step in the journey towards God is abandonment of self-love and crushing the head of egoism under one’s foot. To the extent that one succeeds in purging his or her heart of self-love, the love of God shall enter it to the same extent and it shall also be purified of latent shirk (egoism).

Prophet Muhammad (s) said: “The person who devotes himself sincerely to God for forty days, streams of wisdom will flow from his heart to his tongue.” [Al-Suyuti, al-Durr al-Manthur, vol.2, p. 237]

There are some practical points which help us be more sincere in our life:

  1. If you have done some good actions solely to please God, helped someone or are performing obligatory or supererogatory acts of worship then know that you can never be secure from the evil of Satan and your lowly self (Nafs Al-ammarah) until the end of your life.
  2. You must exercise vigilance, as your low self may prompt you to make a verbal mention of it in front of your friends or acquaintances, or to express it in the way of a subtle hint without directly mentioning it. For instance, if you are regularly observing night prayers, your low self may prompt you to pass a hint by speaking about the good or bad weather conditions at daybreak or about suppli­cations or the call for fajr prayers, thus polluting your act of worship with Riya. You must, thus resist all such tendencies.
  3. You must keep a watch over yourself, like a kind physician or nurse, and not let the rebellious self get out of control; for a moment of neglect may give it the opportunity to break its reins and lead your sincere actions into ruin. Purification of intention from all levels of duality (shirk) and showing-off (Riya), constant vigilance over it, and its perseverance in purity makes up a difficult task.
  4. Try to remind yourself of your duties and judge your intention and actions in the light of following verse of the Holy Qur’an: Say: “Truly my prayer and my service of sacrifice, my life and my death are (all) for Allah, the Lord of the Worlds. (6:162).
  5. And as long as you have egoism and self-seeking, love of office and position, even if you take a step for the acquisition of divine knowledge or spiritual excellences, these will be ultimately sought for selfish ends. God-seeking and self-seeking cannot go together. Rather, if God is sought for the sake of the self, the ultimate goal is the self and the ego. [Al-Khomeini, Forty Hadith, chapter 20, p.8]

How to be more attractive according to islam

a520ef86dc_cute-mustlime-couple13Everyone like to be more attractive and try many ways but a few of people find a correct path

Try to Learn everywhere and every time:
A wise man try to know interesting and necessary information about life, future, religion, history, Islam and….So read books, newspaper, magazine and most importantly the holy Quran.

Be independent. Drive your own car and stand on your feet.

Travel (before and after the university). See the world, experience things and learn about other cultures,

The holy Quran said: we did not send [any apostles] before you except as men from among the people of the towns, to whom We revealed. Have they not travelled over the land so that they may observe how was the fate of those who were before them was? And the abode of the Hereafter is surely better for those who are God wary. Do you not exercise your reason?][Holy quran(12:109)[

Improve your fitness: a charming and intelligent man always has fitness. Fitness indicates that the person is healthy. You can choose very easy way to be in shape, so walk everyday about 30 minutes and eat vegetable and fruit.

Be outstanding: you can be highlighted in different ways so follow the behaviors worthy, wear a perfume as Prophet Mohammad (sawa) among the prophet’s patterns of life are chastity , forbearance ,brushing one’s teeth , and using perfume.(Nahjul fasahah)

Be stylish and up to date: always wash and iron your clothes

Control your smile: Do not laugh aloud.

How does Someone Become a Muslim?


The basic requirement to become a Muslim is to say, “Ashhadu an laa ilaaha illa Allah wa ashhadu anna Muhammadan rasul Allah,” which means, “I testify that there is no God but Allah and that Muhammad is the Messenger of Allah.” Anyone who says this phrase joins the ranks of the Muslim nations. However, saying this only begins the long physical and spiritual journey to practice all aspects of Islam in life and become one of those whom the Qur’an terms “the faithful” (mu’min). Although this journey is long, its rewards are numerous for those who embark on it with sincere will and intentions.

Practicing Islam requires learning the Islamic ideas, teachings, and practices, and then adapting to them – a process that does require some sacrifice. The necessity of sacrifice, however, should not be a deterrent since the Holy Prophet Muhammad (S) has said that whenever someone gives up something for the sake of Allah, Allah will replace it with something better.

Sincerity of belief also develops over time. When Prophet Muhammad (S) was first spreading the message of Islam, some people came to him and informed him that they were believers. In reply, Allah revealed:

“Tell them: You do not believe. Better say: ‘We submit’; for belief has not yet penetrated your hearts.”
(The Holy Quran, 49:14)

The first successor to the Holy Prophet, Imam ‘Ali (peace be upon him), has described the dynamic process of following Islam:

I am defining Islam as no one has defined it before me: Islam is submission, submission is conviction, conviction is affirmation, affirmation is acknowledgement, acknowledgement is performance of obligations, and the performance of obligations is good deeds.
(Nahj al-Balagha (The Peak of Eloquence), saying #125)

How to Perform Ablution Based on Qur’an & Sunnah ?

vozoAs mentioned earlier, wudu is an act consisting of two stages (i) washing the face and hands; and (ii) wiping a part of the head and feet. This is clearly evident from the verse No. 6 of the suratu ‘1-Ma’idah:

“O you who believe! When you stand up for prayer, (i) wash your face and hands up to the elbows, (ii) and wipe a part of your head and your feet up to the ankles.” (5:6)

In this verse, two imperative forms have been used: (i) `faghsilu” which means “wash!”; and (ii)”wamsuhu”which means “wipe!”. It is obvious that the first imperative form (“wash!”) refers to the two objects which are “your face” (wujuhukum) and “your hands” (aydiyakum); while the second imperative form refers to a two objects which are “a part of your head” (by’ ru’usikum) and “your feet” (arjulakum).

The word “face” means the front portion of the head, comprising in man the surface be­tween top of the forehead and the bottom of the chin, and extending from ear to ear. In its legal definition, as ex­plained in theahadith of the Imams of Ahlu’1-bayt, it covers the surface of the face vertically from the hair-line to the bottom of the chin, and horizontally the parts which come within the reach of the span of the hand from the middle-finger to the thumb. (1)

The word “hand” means the organ especially adapted for grasping, and comprising the upper limb between the shoulder and the finger-tips. So we see that from the linguistic point of view, the word “yad“ is common between arm, fore-arm and hands.

When a word is commonly used in more than one mean­ing, it becomes necessary for the speaker to provide an associate (or a context) to specify the meaning. And thus we see the words “ila ‘1-marafiq up to the elbow” in the verse; these words were necessary to specify the part of the “hands“ which is to be included in wudu‘.

Now we come to one of the main differences among the Shi`ahs and the Sunnis in the manner of performingwudu‘. The Sunnis wash their fore-arm from the finger­tips up to the elbows, and the Shi`ahs wash their fore-arm from the elbows to the finger-tips. As mentioned above the words “up to the elbows“ do not tell us to wash from the finger-tips to the elbow or vice verse; these words are there just to specify the part of the “hands” which is to be included in wudu‘.

Then how should we wash our fore-arm-from the elbow or from the finger-tips? The answer of this problem is provided by the sunnah. One of the responsibilities of the Prophet was to explain the details of, and practically demonstrate how to follow, the laws explained in the Qur’an. And, indeed, the most authentic way of learning the Prophet’s method of performing wudu‘ is through the ahadith of the Imams of Ahlu ‘l-bayt (the family of the Prophet). Zurarah bin A’yun narrates the following hadith:
“Imam Muhammad al-Baqir (a.s.) said, `Shouldn’t I describe to you the wudu‘ of the Messenger of Allah?’ We said, `Yes.’ When the water was brought, the Imam washed his hands, then he uncovered his fore-arms. He dipped his right hand in the vessel ….then scooped it full with water and poured it on his fore-head …. He let the water drop on to the end of his beard and then he passed his hand on his face and fore-head once.

“Then he dipped his left hand (in the vessel), filled it up (with water), poured it on his right elbow and then passed his palm on the fore-arm until the water dripped to the finger-tips. Then he fully scooped (the water) with his right hand, pour it on his left elbow and then passed his palm on the fore-arm until the water dripped to the finger-tips.

“Then he wiped the front part of his head and the apparent side of his feet by the wetness of his left and right hands.” (2)

In another hadith Imam Muhammad al-Baqir (a.s.) narrates the same manner of performing wudu‘ which Arnim l-minin ‘Ali had demonstrated when a person inquired about the Prophet’s manner of performing wudu‘.(3)

The imperative “wamsahu = wipe” means to directly wipe the hands, etc, on something. When a word like “wamsahu“ is used alone in a transitive form it denotes comprehensiveness and totality of the act; e.g.““ “would mean “wipe all of your head.” But whenever this verb is followed by the letter “ba” it denotes partiality e.g ““ would mean “wipe a part of your head.” In the verse mentioned above ““ has been used with the letter “ba” and thus the correct translation would be “wipe a part of your head”.

Here again we come across another difference be­tween the Shi’ahs and the Sunnis. The Sunnis wipe all of their head whereas the Shi’ahs wipe only a part of their heads.

Which part of the head is to be wiped in wudu? The Qur’an is silent on this; the sunnah has explained it. Manyahadith from the Imams of Ahlu ‘l-bayt have explained that “a part of the head” is “the front part”.

The word “arjulakum“ means “feet, leg”. To specify its meaning, it was necessary to add the words “ila ‘ 1-ka `bayn up to the ankles”. The word “ar-julakum” is connected to “bi ru’usikum a part of your heads” by the coordinate conjunction “wa = and”. And thus the sentence would mean “wipe a part of your feet.”

Here again we come to two more differences among the Sunnis and the Shi`ahs. The Sunnis wash their wholefeet in wudu whereas the Shi`ahs wipe only the apparent side of their feet up to the ankles. As far as the Qur’an and the ahadith of the Ahlu ‘l-bayt are concerned, “wiping a part of your feet” is the only correct interpretation of the verse of wudu. And this interpretation has also been accepted by the famous Sunni scholar Imam Fakhru’d­ Din ar-Razi in his Tafsir al-Kabir. (5)

The only basis for the Sunnis’ point of view about “washing the feet” are some `ahadith‘ recorded in their books of tradition. These adadith cannot be accepted because:

Firstly, they are contrary to the injunction of the Qur’an. And the Prophet has said, “If a hadith is narrated to you from me, then put it before the Book of Allah. If it is according to the Book of Allah, then accept it; otherwise reject it.” (6)

Secondly, they are against the sunnah of the Prophet as explained by the Imam of the Ahlu ‘l-bayt who have been accepted as reliable by all the Muslims. Even some companions of the Prophet have clearly stated that it is wrong to ascribe the “washing of the feet” to the Prophet. For example, the famous companion Abdullah ibn `Abbas said, “Allah has enjoined two washings and two wipings (in wudu). Don’t you see that when Allah mentions the tayammum, He places two wipings in place of two washings (of face and hands) and leaves out the wipings (of head and feet).” (7)

Thirdly, the ahadith of the Sunnis in this matter are contradictory. Some ahadith mention “the washing of the feet” like those of Humran quoted by Imam al-Bukhari (8) and of Ibn `Asim quoted by Imam Muslim. While some other ahadith say that the Prophet “wiped his feet” like that of `Ibad bin Tamim which says that “I saw the Prophet performing the wudu, and he wiped his feet.” This last hadith has been recorded by Ta’rikh of al-Bukhari, Musnad of Ahmad ibn Hanbal, Sunan of Ibn Abi Shaybah, and Mu’jamu ‘1-Kabir of at-Tabarani; and all of its narrators are considered trustworthy. (9) And it is an accepted rule of the Principles of Islamic Jurisprudence (usulu’ 1fiqh) that if there are contradictory ahadith, then those which conform to the Qur’an are to be accepted and the others are to be rejected.

Thus, we can conclude that the correct manner of performing the wudu, according to the Qur’an and the authentic sunnah of the Prophet, is the manner which has been explained by the Imams of Ahlu ‘l-bayt .

1)Wasa’il, vol. 1, p. 283-6 sections 17-19 of the chapter on wudu.
2)Wasa’il, vol. 1, p. 272
4)Wasa’il, vol. 1, p. 289.
5)ar-Razi, Tafsir al-Kabir, vol. 3, p. 370.
6)Ibid, p. 371.
7)Muttaqi al-Hindi, Kanzu ‘1-‘Ummal, vol. 5, p. 103 (hadith no. 2213). Also see Musnad Ibn Hanbal, vol. 1, p. 108.
8)al-Bukhari, Sahih, vol. 1 (Beirut, Darul Arabia, n.d.) p. 113.
9)al-‘Asqalani, al-‘Isabah, vol. 1, p. 193; see also his Tahdhib at-Tahdhib.