said: "to bear witness that there is no God but Allah and that I am the Messenger of Allah and that 'Isa (Jesus) (a.s) is created a slave (of Allah), and he used to eat, drink and relieve himself”.
They said: “Then who was his father”? The revelation was then revealed to the Messenger of Allah saying: “Say to them - what do you say about Adam, was he a created servant (of Allah), who would eat, drink, relieve himself and cohabit”?
So the Prophet asked them and they replied: “Yes”. He (Prophet) asked them: “Then who was his father”? They could not answer, so Allah revealed:
Verily, the similitude of Jesus with Allah is as the similitude of Adam; Allah created him out of dust, then said to him, ‘Be’, and he became (3:59)
till the verse:
And should anyone argue with you concerning him, after the knowledge that has come to you…. and call down Allah’s curse upon the liars. (3:61)
The Messenger of God said: “So challenge me: if I am telling the truth the curse falls on you, and if I am a liar the curse falls on me”. They said: “You have been just”.
They agreed on a date for ‘mubahala’ (mutual imprecation). [The term 'Mubahala' is derived from its Arabic root 'bahlah' meaning 'curse'. Thus the act of al-Mubahala means that each of the two parties invokes the curse of Allah on the other if the latter is untruthful].
When they returned to the places they were staying in, their leaders al-Sayyid, al-'Aqib and al-Ahtam said: “If he challenges us with his people, we accept the challenge for he is not a Prophet; but if he challenges us with his family in particular we don't challenge him, for he is not going to put forward his family unless he is truthful”.
In the morning, they came to the Messenger of Allah, and there with him were the Commander of the Faithful Ali, Fatimah, Hasan and Husayn peace be with them, so the Christians said: “Who are those”? The people replied: “This is his cousin and successor and son-in-law, and this is his daughter Fatimah, and these are his grandsons, Hasan and Husayn”.
When the Christian delegation saw a woman, two children and only one man with the Prophet, they were frightened and worried and said to the Messenger of Allah: “We will pay tax so excuse us from the ‘mubahala’”. Then the Messenger of Allah made a settlement with them for them to pay the Jizya like muslims were paying zakaat and khums and then they left.’
= = = = = = = = = = = = = =
This event has been related in both Sunni and Shi’i books of hadith and Qur’anic exegesis (tafsir).
It is related in the al-Tafsir of al-Tha’labi:
When the Prophet called the Christians for the imprecation they said: 'Let us return and think over it.' When they were alone, they asked al-'Aqib - and he was a man of good judgment among them: 'O 'Abd al-Masih! What is your opinion? , He said: ' By Allah! You are well-aware, O Christians, that Muhammad is a prophet sent by Allah, and that he has brought to you the decisive word about your Companion ('Jesus of Nazareth).
By Allah! Whenever a nation has entered into imprecation with a prophet, their elders have perished and their youngsters have died. And if you do it, we shall surely perish; but, if you turn down, for the love of your religion and (want) to remain on what you have at present, then make peace with the man and go back to your towns.
"So they came to the Messenger of Allah; and he had come out in the morning carrying Husayn in his lap, holding the hand of Hasan, with Fatimah walking behind him and 'Ali was behind her; and he was saying: 'When I pray, you say "Amen" '. Then the Bishop of Najran said: 'O Christians! Surely I see the faces that if they ask Allah to remove a mountain from its place, He would surely remove it. Therefore, do not do imprecation, otherwise you will perish, and there will not remain any Christian on the face of the earth, upto the Day of Resurrection’.
"Then they said: 'O Abu'l-Qasim! We have decided that we should not enter into imprecation against you; and that we leave you on your religion and we remain on our religion.'
He said: 'Well, if you ref
✨🍃✨🍃✨🍃✨🍃✨🍃✨🍃
💠💠💠💠﷽💠💠💠💠💠
🌺 In Ma'ani al-Akhbar: In his tradition from Ahmad ibn Abi Abdillah from his father, in a Hadith attributed to the noble Prophet (peace be with him and his progeny) that he said:
"Jibraeel (Angel Gabriel) came to me and said: 'O Prophet of Allah! Allah has sent me to you with a gift which He has not given to anyone before you'.
The noble Prophet asked:
🍃'what is it?'
💠 Jibraeel replied: 'it is patience, and something better than it'.
🍃 He asked: 'and what is that?'.
💠 Jibraeel replied: 'it is satisfaction, and something better than it'.
🍃 He asked: 'and what is that?'
💠 Jibraeel said: 'it is abstinence; and that which is better than it'.
🍃 He said: 'and what is that?'
💠 Jibraeel said: 'it is sincerity; and something better than that'.
🍃 He said: 'and what is that?'
💠 Jibraeel said: 'it is certainty; and something better than it'.
🍃 The Noble Prophet (then) said: 'i said: "what is that O' Jibraee!"
💠 He said: 'the way to attain all of them is to trust in Allah'.
🍃 I said: 'oh Jibraeel, what is the meaning of trusting in Allah?'
💠 He said: knowing that creation can neither cause harm nor benefit and can neither give nor withhold (anything), and having no hope (of getting anything from creation). When the servant reaches this state, he does not do anything save for Allah, and he neither desires nor fears anyone but Allah, and he does not set his hopes on anyone except Allah. This is is the meaning of trusting in Allah'.
🍃 The noble Prophet said: I said: 'oh Jibraeel, what is the meaning of patience?'.
💠 He replied: 'one must be forebearing and patient in times of affliction as he is in times of joy, and in poverty as he is in wealth, and in calamity as he is in comfort; without complaining of his condition because of what has befallen him'.
🍃 I said: 'and what is the meaning of contentment?'
💠 He (jibraeel) said: 'to be pleased with whatever comes to him in this world, being content with whatever little he has and thanking Allah for it'.
🍃 I said: 'and what is the meaning of satisfaction?'
💠 He (jibraeel) said: 'it means that one should never be displeased with his Master, whether he gets (the comforts) of the world or not, and not be happy with one's few good deeds'.
🍃 I said: 'and what is the meaning of abstinence?'
💠 He (jibraeel) said: 'that one loves whatever his Creator loves and hates whatever his Creator hates, and is very careful about what is lawful and does not glance at what is unlawful; for what is lawful is to be accounted for and what is unlawful will entail punishment. He is merciful to all Muslims and he is merciful to himself. He avoids useless speech just as he avoids a corpse with an intensely foul smell. He avoids possessions and embellishments of this world just as he keeps away from fire -- ensuring that it does not cover him. He has no great (worldly) hopes or desires and he always remembers (the inevitable occurrence) of his death'.
🍃 I said: 'oh Jibreel, and what is the meaning of sincerity?'
💠 He (jibraeel) said: 'a sincere person is one who does not ask for anything from people until he obtains it (himself) and whenever he obtains it, he is pleased with it. If something extra remains with him, he gives it in the way of Allah. By not asking for anything from others, he has shown that he is truly a servant of Allah. If he obtains what he wants, he becomes happy and is pleased with Allah, and Allah the Almighty is pleased with him. When he gives from it in the way of Allah, he has reached the stage of fully relying on his Lord'.
🍃 I said: 'And what is certainty'?
💠 He (jibraeel) said: 'a man with certainty performs actions for the sake of Allah as though he sees Him. Even if he does not see Allah, he knows Allah sees him; and he is certain that what is coming to him (by the will of Allah') will not pass by him, and what is not meant to be for him will not come to him. These are all branches of trust in Allah' and abstinence'".
🍃 🍃 Reference 🍃 🍃
📚 Sunan an Nabi: 54
📚 Ma'āni al Akhbār: 260
📚 Uddat al-Dā'i: 94
💠💠💠@AbodeofWisdom 💠💠💠
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In the time of Imam Hadi (peace be with him), a person wrote a letter from one of the distant cities
he wrote in letter that O Imam I am away from you. Sometimes I have needs or problems, anyway what do I do?
Imam Hādi (peace be with him) wrote in answer to him:
"Move your lips and talk. We are not far.
Bihār-ul Anwār
@AbodeofWisdom
💢 🔸🔹🔸 💢🔹 🔹 💢 🔸🔹🔸 💢
Meeting of the grand Ayatollah Boroujerdi with a great Eastern Philosopher and his visit of Ahlulbayt.
Late Sheikh Muhammad Sharif Rāzi has mentioned in his book “The Treasure of Scholars”:
💢 In the month of Dhi-Hajjah in 1368 hijri, I was at the house of the late Ayatollah Hojjat (RA), and the late Mirza Mahdi Āshtiyani was there.
💢 Ayatollah Borujerdi and Ayatollah Seyyed Mohammad Taghi Khwansāri came to see him.
💢 After the formalities and compliments, Ayatullah Hojjat said to Ayatollah Boroujerdi: Agha Mirza Mehdi Ashtiani have a beautiful Mokashefah (unveiling into the unseen) and it is appropriate if he himself narrates it.
💢 Agha Mīrza Āshtiyāni said: "I am having jaundice, and so I have been traveling abroad for treatment, but I have not been cured," he said. In 1365 (AH), when the Marxists had dominated the north and west of Iran, I visited Mashhad for pilgrimage.
💢 During the bus (ride there) I suddenly so sick that the passengers and the driver thought I had a stroke. They stopped the bus and took me out for help.
💢 Then I saw (found myself) that I was in Arafāt, and many heavenly lights were coming to the ground. And I saw that the people were attracted to one side.
💢 I asked: what's going on ? They said: Hazrat Rasoul (prophet Mohammad peace be with him and his progeny) has just arrived.
💢 I went to that side and saw few tents next to each other. The big tent belonged to the Prophet (peace be with him and his progeny). I passed over to the tent and visited the Prophet. I wanted to say about my sickness and my other anxieties and needs, but he (Prophet) said: "since you are pilgrimage of my son Reza (peace be with him), go to the tent that belongs to him” to see him.
💢 Then I went to the tent of Hazrat Imām Reza, and I mentioned three of my needs.
🔸 The first about my sickness, he said: It is destined to stay with you until you die.
🔸 Second: about the trial and corruptions of Marxists, He said: "Soon their evils will pass by. And you are all safe until you connect with (our) shrines and mourn in Majaalis of us Ahlulbayt with true recognition of us.
🔸And the third was about my personal issue. Regarding that he said: This will be done also.
🔹 The treasury of Scholars, vol. 4
@AbodeofWisdom
💢 🔸🔹🔸 💢🔹 🔹 💢 🔸🔹🔸 💢
🌻Prophet Muhammad (peace be with him and his progeny) said:
📜"My Lord commanded me to adhere to nine things:
📍He commanded me to be sincere in hidden and open situations
📍(To be) just in (situations of) satisfaction and anger
📍Temperate in poverty and richness
📍 Pardon him who wronged me
📍Give him who deprived me (of his bestowals)
📍Regard him who ruptured relations with me
📍Ponder over things while I am silent
📍Mention Him whenever I utter
📍Learn lessons from things that I see.
📚Tuhuf al-Uqul, Short Maxims of the Prophet
@AbodeofWisdom
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💠💠💠💠﷽💠💠💠💠💠
🌺 In Ma'ani al-Akhbar: In his tradition from Ahmad ibn Abi Abdillah from his father, in a Hadith attributed to the noble Prophet (peace be with him and his progeny) that he said:
"Jibraeel (Angel Gabriel) came to me and said: 'O Prophet of Allah! Allah has sent me to you with a gift which He has not given to anyone before you'.
The noble Prophet asked:
🍃'what is it?'
💠 Jibraeel replied: 'it is patience, and something better than it'.
🍃 He asked: 'and what is that?'.
💠 Jibraeel replied: 'it is satisfaction, and something better than it'.
🍃 He asked: 'and what is that?'
💠 Jibraeel said: 'it is abstinence; and that which is better than it'.
🍃 He said: 'and what is that?'
💠 Jibraeel said: 'it is sincerity; and something better than that'.
🍃 He said: 'and what is that?'
💠 Jibraeel said: 'it is certainty; and something better than it'.
🍃 The Noble Prophet (then) said: 'i said: "what is that O' Jibraee!"
💠 He said: 'the way to attain all of them is to trust in Allah'.
🍃 I said: 'oh Jibraeel, what is the meaning of trusting in Allah?'
💠 He said: knowing that creation can neither cause harm nor benefit and can neither give nor withhold (anything), and having no hope (of getting anything from creation). When the servant reaches this state, he does not do anything save for Allah, and he neither desires nor fears anyone but Allah, and he does not set his hopes on anyone except Allah. This is is the meaning of trusting in Allah'.
🍃 The noble Prophet said: I said: 'oh Jibraeel, what is the meaning of patience?'.
💠 He replied: 'one must be forebearing and patient in times of affliction as he is in times of joy, and in poverty as he is in wealth, and in calamity as he is in comfort; without complaining of his condition because of what has befallen him'.
🍃 I said: 'and what is the meaning of contentment?'
💠 He (jibraeel) said: 'to be pleased with whatever comes to him in this world, being content with whatever little he has and thanking Allah for it'.
🍃 I said: 'and what is the meaning of satisfaction?'
💠 He (jibraeel) said: 'it means that one should never be displeased with his Master, whether he gets (the comforts) of the world or not, and not be happy with one's few good deeds'.
🍃 I said: 'and what is the meaning of abstinence?'
💠 He (jibraeel) said: 'that one loves whatever his Creator loves and hates whatever his Creator hates, and is very careful about what is lawful and does not glance at what is unlawful; for what is lawful is to be accounted for and what is unlawful will entail punishment. He is merciful to all Muslims and he is merciful to himself. He avoids useless speech just as he avoids a corpse with an intensely foul smell. He avoids possessions and embellishments of this world just as he keeps away from fire -- ensuring that it does not cover him. He has no great (worldly) hopes or desires and he always remembers (the inevitable occurrence) of his death'.
🍃 I said: 'oh Jibreel, and what is the meaning of sincerity?'
💠 He (jibraeel) said: 'a sincere person is one who does not ask for anything from people until he obtains it (himself) and whenever he obtains it, he is pleased with it. If something extra remains with him, he gives it in the way of Allah. By not asking for anything from others, he has shown that he is truly a servant of Allah. If he obtains what he wants, he becomes happy and is pleased with Allah, and Allah the Almighty is pleased with him. When he gives from it in the way of Allah, he has reached the stage of fully relying on his Lord'.
🍃 I said: 'And what is certainty'?
💠 He (jibraeel) said: 'a man with certainty performs actions for the sake of Allah as though he sees Him. Even if he does not see Allah, he knows Allah sees him; and he is certain that what is coming to him (by the will of Allah') will not pass by him, and what is not meant to be for him will not come to him. These are all branches of trust in Allah' and abstinence'".
🍃 🍃 Reference 🍃 🍃
📚 Sunan an Nabi: 54
📚 Ma'āni al Akhbār: 260
📚 Uddat al-Dā'i: 94
💠💠💠@AbodeofWisdom 💠💠💠
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🔹🔸🔸🔸🔹🔸🔸🔸🔹🔸🔸🔸🔹
اَلْقَرِيْبُ مَنْ قَرَّبَتْهُ الْمَوَدَّةُ وَ إنْ بَعُدَ نَسَبُهُ وَالْبَعيدُ مَنْ باعَدَتْهُ الْمَودَةُ و إنْ قَرُبَ نَسَبُهُ
Imam al-Hasan al-Mujtaba (peace be with him) is narrated to have said:
🔹One’s close relatives are those who have the most love for you, even if they are far in relation to lineage.
🔹And the far relatives are those who have less love and affection for you, even if they are from your close relatives.
🔸"Tuhaf al-Uqul, p. 165"🔸
@AbodeofWisdom
Imām Hasan Mojtaba se Rawāyat hai:
🔸Nazdīk vo log hain jinki mohabbat, hemayat aur qurbāni (zarūrat ke mauqe par) hāzir hai, chāhe vo rishte me dūr ke hi hon.
🔸Aur dūr vo log hain, jinki mohabbat, hemāyat aur qurbāni hamesha dūr ho, chāhe vo log rishte me nazdīk ke hi hon.
امام حسن مجتبي سلام الله عليه فرمود:
🔹نزديك كسي است كه محبت و مودتش نزديك باشد اگر چه در نسبت خانوادگي دور باشد.
🔹و دور كسي است كه محبت و مودتش دور باشد گرچه فاميل نزديك باشد.
@AbodeOfWisdom
🔹🔸🔸🔸🔹🔸🔸🔸🔹🔸🔸🔸🔹
🌲Imam Sadiq (peace be with him) said:
🌻"When the sins of a servant of Allah multiply and grow in number, and he has nothing to expiate his sins with, Allah tests him with sorrow and grief, and thus expiate his sins".
📚Al Amali, p. 48, no. 7
@AbodeofWisdom
said: "to bear witness that there is no God but Allah and that I am the Messenger of Allah and that 'Isa (Jesus) (a.s) is created a slave (of Allah), and he used to eat, drink and relieve himself”.
They said: “Then who was his father”? The revelation was then revealed to the Messenger of Allah saying: “Say to them - what do you say about Adam, was he a created servant (of Allah), who would eat, drink, relieve himself and cohabit”?
So the Prophet asked them and they replied: “Yes”. He (Prophet) asked them: “Then who was his father”? They could not answer, so Allah revealed:
Verily, the similitude of Jesus with Allah is as the similitude of Adam; Allah created him out of dust, then said to him, ‘Be’, and he became (3:59)
till the verse:
And should anyone argue with you concerning him, after the knowledge that has come to you…. and call down Allah’s curse upon the liars. (3:61)
The Messenger of God said: “So challenge me: if I am telling the truth the curse falls on you, and if I am a liar the curse falls on me”. They said: “You have been just”.
They agreed on a date for ‘mubahala’ (mutual imprecation). [The term 'Mubahala' is derived from its Arabic root 'bahlah' meaning 'curse'. Thus the act of al-Mubahala means that each of the two parties invokes the curse of Allah on the other if the latter is untruthful].
When they returned to the places they were staying in, their leaders al-Sayyid, al-'Aqib and al-Ahtam said: “If he challenges us with his people, we accept the challenge for he is not a Prophet; but if he challenges us with his family in particular we don't challenge him, for he is not going to put forward his family unless he is truthful”.
In the morning, they came to the Messenger of Allah, and there with him were the Commander of the Faithful Ali, Fatimah, Hasan and Husayn peace be with them, so the Christians said: “Who are those”? The people replied: “This is his cousin and successor and son-in-law, and this is his daughter Fatimah, and these are his grandsons, Hasan and Husayn”.
When the Christian delegation saw a woman, two children and only one man with the Prophet, they were frightened and worried and said to the Messenger of Allah: “We will pay tax so excuse us from the ‘mubahala’”. Then the Messenger of Allah made a settlement with them for them to pay the Jizya like muslims were paying zakaat and khums and then they left.’
= = = = = = = = = = = = = =
This event has been related in both Sunni and Shi’i books of hadith and Qur’anic exegesis (tafsir).
It is related in the al-Tafsir of al-Tha’labi:
When the Prophet called the Christians for the imprecation they said: 'Let us return and think over it.' When they were alone, they asked al-'Aqib - and he was a man of good judgment among them: 'O 'Abd al-Masih! What is your opinion? , He said: ' By Allah! You are well-aware, O Christians, that Muhammad is a prophet sent by Allah, and that he has brought to you the decisive word about your Companion ('Jesus of Nazareth).
By Allah! Whenever a nation has entered into imprecation with a prophet, their elders have perished and their youngsters have died. And if you do it, we shall surely perish; but, if you turn down, for the love of your religion and (want) to remain on what you have at present, then make peace with the man and go back to your towns.
"So they came to the Messenger of Allah; and he had come out in the morning carrying Husayn in his lap, holding the hand of Hasan, with Fatimah walking behind him and 'Ali was behind her; and he was saying: 'When I pray, you say "Amen" '. Then the Bishop of Najran said: 'O Christians! Surely I see the faces that if they ask Allah to remove a mountain from its place, He would surely remove it. Therefore, do not do imprecation, otherwise you will perish, and there will not remain any Christian on the face of the earth, upto the Day of Resurrection’.
"Then they said: 'O Abu'l-Qasim! We have decided that we should not enter into imprecation against you; and that we leave you on your religion and we remain on our religion.'
He said: 'Well, if you ref
said: "to bear witness that there is no God but Allah and that I am the Messenger of Allah and that 'Isa (Jesus) (a.s) is created a slave (of Allah), and he used to eat, drink and relieve himself”.
They said: “Then who was his father”? The revelation was then revealed to the Messenger of Allah saying: “Say to them - what do you say about Adam, was he a created servant (of Allah), who would eat, drink, relieve himself and cohabit”?
So the Prophet asked them and they replied: “Yes”. He (Prophet) asked them: “Then who was his father”? They could not answer, so Allah revealed:
Verily, the similitude of Jesus with Allah is as the similitude of Adam; Allah created him out of dust, then said to him, ‘Be’, and he became (3:59)
till the verse:
And should anyone argue with you concerning him, after the knowledge that has come to you…. and call down Allah’s curse upon the liars. (3:61)
The Messenger of God said: “So challenge me: if I am telling the truth the curse falls on you, and if I am a liar the curse falls on me”. They said: “You have been just”.
They agreed on a date for ‘mubahala’ (mutual imprecation). [The term 'Mubahala' is derived from its Arabic root 'bahlah' meaning 'curse'. Thus the act of al-Mubahala means that each of the two parties invokes the curse of Allah on the other if the latter is untruthful].
When they returned to the places they were staying in, their leaders al-Sayyid, al-'Aqib and al-Ahtam said: “If he challenges us with his people, we accept the challenge for he is not a Prophet; but if he challenges us with his family in particular we don't challenge him, for he is not going to put forward his family unless he is truthful”.
In the morning, they came to the Messenger of Allah, and there with him were the Commander of the Faithful Ali, Fatimah, Hasan and Husayn peace be with them, so the Christians said: “Who are those”? The people replied: “This is his cousin and successor and son-in-law, and this is his daughter Fatimah, and these are his grandsons, Hasan and Husayn”.
When the Christian delegation saw a woman, two children and only one man with the Prophet, they were frightened and worried and said to the Messenger of Allah: “We will pay tax so excuse us from the ‘mubahala’”. Then the Messenger of Allah made a settlement with them for them to pay the Jizya like muslims were paying zakaat and khums and then they left.’
= = = = = = = = = = = = = =
This event has been related in both Sunni and Shi’i books of hadith and Qur’anic exegesis (tafsir).
It is related in the al-Tafsir of al-Tha’labi:
When the Prophet called the Christians for the imprecation they said: 'Let us return and think over it.' When they were alone, they asked al-'Aqib - and he was a man of good judgment among them: 'O 'Abd al-Masih! What is your opinion? , He said: ' By Allah! You are well-aware, O Christians, that Muhammad is a prophet sent by Allah, and that he has brought to you the decisive word about your Companion ('Jesus of Nazareth).
By Allah! Whenever a nation has entered into imprecation with a prophet, their elders have perished and their youngsters have died. And if you do it, we shall surely perish; but, if you turn down, for the love of your religion and (want) to remain on what you have at present, then make peace with the man and go back to your towns.
"So they came to the Messenger of Allah; and he had come out in the morning carrying Husayn in his lap, holding the hand of Hasan, with Fatimah walking behind him and 'Ali was behind her; and he was saying: 'When I pray, you say "Amen" '. Then the Bishop of Najran said: 'O Christians! Surely I see the faces that if they ask Allah to remove a mountain from its place, He would surely remove it. Therefore, do not do imprecation, otherwise you will perish, and there will not remain any Christian on the face of the earth, upto the Day of Resurrection’.
"Then they said: 'O Abu'l-Qasim! We have decided that we should not enter into imprecation against you; and that we leave you on your religion and we remain on our religion.'
He said: 'Well, if you ref
A question from grand Āyatollāh Sayyed Mohammad Hussein Fadlullah and his answer.
Question: How do you understand (man; the human being) through the Islamic methodology?
Answer: Since the day I set out on life, I have learned love from Allah, the Messenger of Allah (p.) and the Imams (a.s.). I have seen that Allah, the Most High, the Most Exalted, has bestowed His mercy upon all people, and mercy represents a state of love. In this sense, I love the human being, wholly, yet I detest any act of deviation, crime, unbelief and oppression he might commit, as it is narrated: "Allah may love a man but hate his action, and may love the action but hate the man."*
Actually, I have learned that from the Messenger of Allah (p.), having read his biography and realized that his heart was always open to all people, as he used to say: "O Lord guide my people, they do not know (the true path)."** I also acquired that from Imam Ali (a.s.) who used to say: "Rip evil away from the heart of others by uprooting it from your own heart (first)."***
At a time I feel hurt for the path those people have followed, knowing that I do not claim to be deprived of feelings and emotions, for just as Allah has mentioned, even the Messenger of Allah (p.) used to feel sad and distressed from what others used to plot against him, so He told him (p.): "And grieve not for them and be not distressed because of what they plan," (27:70)… despite that, I always try to study the points of weakness that drove them to do so… I used to examine thoroughly the state of backwardness, ignorance and egocentrism they revolved around and were afflicted with; thus, I used to feel sorry for them from themselves more than I felt sorry for myself from them.
My slogan in life is to love even those who are at odds with me so as to guide them and to love those who are in agreement with me so as to found a state of cooperation with them. Actually, I love those whom I am in agreement with to cooperate with them on the basis of righteousness and piety, and I love those whom I am in disagreement with in order to cooperate and engage in a dialogue with them for the sake of setting them straight.
Life cannot bear any form of grudge… grudge embodies death; whereas love embodies life, and I want to live and not die.****
———————————————
* Nahjul Balaghah, section 2, p: 44, from his sermon on Ahl El-Beit and their opponents.
**Bihar Al-Anwar, Al-Majlisi, section 20, p:21
***Nahjul Balaghah, section 4, p: 43.
**** Dear Loved Ones, Sayyed Fadlallah, p.8
@AbodeofWisdom
✅Did You Know...
🔸The Prophet never took the same route back.
💠From Mūsā ibn ʿImrān ibn Bazīʿ who said: I said to al-Riḍā: “May I be your ransom! The people have narrated that when the Noble Prophet went using one route, he would return using another. Was it [really] like this?”
📍He said: “Yes, and I do this myself many times – so you should [also] do it.” Then he said to me: “Because it will bring you more sustenance.”
🔸The Prophet was social about a variety of subjects.
💠In al-Makārim: From Zayd ibn Thābit who said: “When we were seated with him, if we started talking about the Hereafter he started speaking about it, and if we started talking about this world, he too would talk about it, and if we spoke about food and drink, he would also speak about that.”
🔸The Prophet was firm on his promises.
💠In al-Makārim: From Abū ʿAbdillāh who said: “The Noble Prophet had promised someone [that he would meet him] next to a large rock and said: ‘I will wait here for you until you come.’
📍Then the scorching sun became difficult for him to bear, so his companions said to him: ‘O Prophet of Allāh! Why don’t you come into the shade?’
📍He said: ‘I promised to meet him right here and if he does not come, he will be answerable for it.’
🔸The Prophet never said “No”.
💠In al-Biḥār from Daʿawāt al-Rawāndī: From Amīr al-Muʾminīn who said: “When the Noble Prophet was asked [to do] something, if he wanted to do it he would say ‘yes’ and if he did not want to do it he would remain silent. He would never say ‘no’ to anything.”
🔸The Prophet enjoyed time to himself (for reflection).
💠In al-Biḥār: From Abū al-Ḥasan al-Bakrī in the book al-Anwār: “The Noble Prophet used to like solitude.”
🔸The Prophet licked his fingers and never burped before others.
💠When he sat to eat, he would sit with humility, and he would lick his fingers [after eating] and he never belched – ever. He would accept the invitation of the free man and the slave alike, even if it was only for the foreleg or trotters [of sheep].
🔸The Prophet would shorten his prayers when someone was in his presence.
💠When someone came to sit with him while he was praying, he would shorten the prayer and turn to him saying: “Do you need something?”
🔸The Prophet never really sat criss cross. And he never reserved a special spot for himself in gatherings.
💠Most of the time, he sat placing both his legs upright [and clasping them with his arms]. He would sit [in the first empty space] at the end of the assembly, and would mostly sit facing the Qiblah.
🔸The Prophet liked simple, fresh, and nutritious foods.
💠He used to eat cucumbers with fresh dates and salt. The fruits that he liked the most were watermelons and grapes, and most of his meals consisted of water and dry dates. He sometimes had dry dates with milk and he called these ‘the two good nourishments.’
🔸The meat he enjoyed most was lamb.
💠The food that he liked the most was meat and he would eat ‘Tharīd’ (a dish of soup and sopped bread) with meat. He also liked pumpkin. He would eat the meat of hunted animals but would not hunt himself. He [sometimes] used to eat bread and clarified butter. From the [meat of the] sheep, he liked the foreleg and the shoulder. From the cooked foods, he liked the gourd. From the condiments, he liked vinegar. From the dates, he liked the ‘Ajwah’ (a variety of dates grown in al-Madīnah) and from the vegetables he liked endive, chicory and purslane.
🔸The Prophet always had hope for the best.
💠In al-Makārim: The Noble Prophet liked optimism and disliked foreboding.
📚”Sunan an Nabi” by Allamah Tabatabai, trans. Tahir Ridha Jaffer, chapter 2.
Join here for more wisdoms👇
@AbodeofWisdom
🌲Imam Sadiq (peace be with him) said:
🌻"When the sins of a servant of Allah multiply and grow in number, and he has nothing to expiate his sins with, Allah tests him with sorrow and grief, and thus expiate his sins".
📚Al Amali, p. 48, no. 7
@AbodeofWisdom
✅ Imam Ali’s (a) Beautiful Encounter with His Killer
🔶 Generosity is among great attributes of the Ahl al-Bayt (a) and these attributes have been the reason that God the Almighty appointed these fourteen lights, i.e. the Ahl al-Bayt (a), His proof and vicegerents among creations in the world. They were ones who expressed kindness and forgiveness even toward their killers. Here, we will mention a little example of Imam Ali’s (a) kindness and forgiveness.
🔶 About his killer (Ibn Muljam), Imam Ali (a) advised as follows:
🍃 When Imam Ali (a) became conscious, he (a) opened his eyes and said, ‘O angels of my God! Be tolerant with me!” Then, his eyes fell on his killer (Ibn Muljam) whose hands were tied. With a weak voice, though full of kindness, Imam (a) said, ‘O Ibn Muljam! You committed a grave deed and a tremendous crime. Was I a bad Imam (a) for you that you rewarded me this way? Did not I do good to you or add to your privileges? Did not I leave you free and return from the path of deviation while they reported to me about you that you were so and such?” Then, Imam (a) turned to his son, Hasan (a) and said, “O my son! Be tolerant with your captive; and treat him kindly and with mercy; for not you see how his eyes are rolling in fear and his heart is in distress!”
🌸 Imam al-Hasan (a) said, “this cursed man struck you and has made our heart painful; now, you order that I treat him with tolerance?!” Imam Ali (a) said, “yes, my son! We are the Ahl al-Bayt (a) of mercy and forgiveness. For the right I have upon you, feed him from your own food, and give him from your own drink. Do not chain or handcuff him.”
🌼 This great generosity and mercy even toward his killer is among the most beautiful attributes of the Ahl al-Bayt (a) and shows well whom God has bestowed his mission upon.
🔖 Note: After Ibn Muljam’s strike on the head of Imam Ali (a), Imam (a) was in bed for some days and then he (a) was martyred because the sword was poisoned.
▫️▫️▫️
📚 Bihar al-Anwar, vol., p. 287.
➖➖➖➖➖➖➖
✅ @The12thimam_com ✔️
http://the12thimam.com/2021/04/29/imam-alis-a-beautiful-encounter-with-his-killer/
🕌
#Excerpts_from_Peak_of_Eloquenc_Nahjul_Balagha
📄His Description of a Pious Person
The God-fearing are the people of distinction. Their speech is to the point, their dress is modest, and their gait is humble. They keep their eyes closed to what God has made unlawful for them, and they tune their ears to the knowledge that is beneficial to them. During times of trial, they remain calm. The greatness of the Creator is in their hearts, and everything else appears insignificant to them. To them, Paradise and its enjoyments are as if they are visualizing them. To them, the sufferings and punishment of Hell are as if they are actually witnessing them.
Their hearts are grieved (from seeing the suffering around them), they protect themselves from evil, their bodies are lean (due to fasting and eating less), their needs are few, and their souls are chaste. They endure (hardship of this life) for a brief period, and they, in return, secure lasting bliss (of the Hereafter). It is a beneficial transaction, and God made it available to them. The world tried to allure them, but they did not respond to it. It laid its snare for them, but they avoided it.
During the nights, they recite the Holy Scripture (the Qur’an), and through its recitation they seek spiritual (uplifting and) purification. When they come across a verse describing Paradise, they are attracted to it and visualize it in their imagination. When they come across a verse which contains descriptions of Hell, they feel as though the sounds of Hell are reaching their ears. They prostrate themselves and beseech God, the Sublime, for their deliverance.
They downplay their good deeds. They are quick to accept blame. When someone praises them, they say to themselves, “I know myself better than others, and my Lord knows me better than I know.” They then pray: “O’ God, do not deal with me according to what they say, make me better than what they think of me, and forgive me for (those of my shortcomings) which they do not know.”
The characteristic of the pious one is that he has strength in religion, he has firmness along with leniency, he has faith with conviction, eagerness in (seeking) knowledge, moderation in riches, devotion in worship, gracefulness in deprivation, endurance in hardship, desire for the lawful, and dislike for greed. He performs virtuous deeds but still feels fear (for not doing enough). He thanks and praises God morning and evening. The coolness of his eye lies in the gifts that are everlasting (in the Hereafter), in preference to the things of this world.
His worldly hopes and aspirations are few and simple, his spirit is contented, his meals are small and simple, his religion safe, and his anger is suppressed. Only good is expected from him. Evil is far removed from him. He forgives him who wrongs him, and he gives to him who deprives him. He behaves well with him who behaves ill with him.
He is soft-spoken; indecent speech is far removed from him. His sins are nonexistent and his virtues are ever many. His manner is dignified during calamities; he is patient in times of distress and is thankful (to God) during times of ease. He deals justly with people, even if he dislikes them, and does not commit sins for the sake of his loved ones. He admits truth, even before evidence is brought against him. He does not withhold what is in his custody and does not forget his obligation. He does not give bad names to others, nor does he harm his neighbor. He does not feel happy at the misfortunes of others; he avoids what is wrong and adheres to what is right.
If he is wronged, he endures and lets God take revenge on his behalf. People feel safe from him. He endures hardships in this life for the sake of the life in the Hereafter. His keeping away from others is by way of asceticism and purification, and his nearness to those to whom he is near is by way of kindness. His keeping away from people is not by way of vanity or feeling of superiority, nor is his closeness to them just for show.
📚:Sermon 192
☑️@AwaitorsOfMahdi
said: "to bear witness that there is no God but Allah and that I am the Messenger of Allah and that 'Isa (Jesus) (a.s) is created a slave (of Allah), and he used to eat, drink and relieve himself”.
They said: “Then who was his father”? The revelation was then revealed to the Messenger of Allah saying: “Say to them - what do you say about Adam, was he a created servant (of Allah), who would eat, drink, relieve himself and cohabit”?
So the Prophet asked them and they replied: “Yes”. He (Prophet) asked them: “Then who was his father”? They could not answer, so Allah revealed:
Verily, the similitude of Jesus with Allah is as the similitude of Adam; Allah created him out of dust, then said to him, ‘Be’, and he became (3:59)
till the verse:
And should anyone argue with you concerning him, after the knowledge that has come to you…. and call down Allah’s curse upon the liars. (3:61)
The Messenger of God said: “So challenge me: if I am telling the truth the curse falls on you, and if I am a liar the curse falls on me”. They said: “You have been just”.
They agreed on a date for ‘mubahala’ (mutual imprecation). [The term 'Mubahala' is derived from its Arabic root 'bahlah' meaning 'curse'. Thus the act of al-Mubahala means that each of the two parties invokes the curse of Allah on the other if the latter is untruthful].
When they returned to the places they were staying in, their leaders al-Sayyid, al-'Aqib and al-Ahtam said: “If he challenges us with his people, we accept the challenge for he is not a Prophet; but if he challenges us with his family in particular we don't challenge him, for he is not going to put forward his family unless he is truthful”.
In the morning, they came to the Messenger of Allah, and there with him were the Commander of the Faithful Ali, Fatimah, Hasan and Husayn peace be with them, so the Christians said: “Who are those”? The people replied: “This is his cousin and successor and son-in-law, and this is his daughter Fatimah, and these are his grandsons, Hasan and Husayn”.
When the Christian delegation saw a woman, two children and only one man with the Prophet, they were frightened and worried and said to the Messenger of Allah: “We will pay tax so excuse us from the ‘mubahala’”. Then the Messenger of Allah made a settlement with them for them to pay the Jizya like muslims were paying zakaat and khums and then they left.’
= = = = = = = = = = = = = =
This event has been related in both Sunni and Shi’i books of hadith and Qur’anic exegesis (tafsir).
It is related in the al-Tafsir of al-Tha’labi:
When the Prophet called the Christians for the imprecation they said: 'Let us return and think over it.' When they were alone, they asked al-'Aqib - and he was a man of good judgment among them: 'O 'Abd al-Masih! What is your opinion? , He said: ' By Allah! You are well-aware, O Christians, that Muhammad is a prophet sent by Allah, and that he has brought to you the decisive word about your Companion ('Jesus of Nazareth).
By Allah! Whenever a nation has entered into imprecation with a prophet, their elders have perished and their youngsters have died. And if you do it, we shall surely perish; but, if you turn down, for the love of your religion and (want) to remain on what you have at present, then make peace with the man and go back to your towns.
"So they came to the Messenger of Allah; and he had come out in the morning carrying Husayn in his lap, holding the hand of Hasan, with Fatimah walking behind him and 'Ali was behind her; and he was saying: 'When I pray, you say "Amen" '. Then the Bishop of Najran said: 'O Christians! Surely I see the faces that if they ask Allah to remove a mountain from its place, He would surely remove it. Therefore, do not do imprecation, otherwise you will perish, and there will not remain any Christian on the face of the earth, upto the Day of Resurrection’.
"Then they said: 'O Abu'l-Qasim! We have decided that we should not enter into imprecation against you; and that we leave you on your religion and we remain on our religion.'
He said: 'Well, if you ref
✅Did You Know...
🔸The Prophet never took the same route back.
💠From Mūsā ibn ʿImrān ibn Bazīʿ who said: I said to al-Riḍā: “May I be your ransom! The people have narrated that when the Noble Prophet went using one route, he would return using another. Was it [really] like this?”
📍He said: “Yes, and I do this myself many times – so you should [also] do it.” Then he said to me: “Because it will bring you more sustenance.”
🔸The Prophet was social about a variety of subjects.
💠In al-Makārim: From Zayd ibn Thābit who said: “When we were seated with him, if we started talking about the Hereafter he started speaking about it, and if we started talking about this world, he too would talk about it, and if we spoke about food and drink, he would also speak about that.”
🔸The Prophet was firm on his promises.
💠In al-Makārim: From Abū ʿAbdillāh who said: “The Noble Prophet had promised someone [that he would meet him] next to a large rock and said: ‘I will wait here for you until you come.’
📍Then the scorching sun became difficult for him to bear, so his companions said to him: ‘O Prophet of Allāh! Why don’t you come into the shade?’
📍He said: ‘I promised to meet him right here and if he does not come, he will be answerable for it.’
🔸The Prophet never said “No”.
💠In al-Biḥār from Daʿawāt al-Rawāndī: From Amīr al-Muʾminīn who said: “When the Noble Prophet was asked [to do] something, if he wanted to do it he would say ‘yes’ and if he did not want to do it he would remain silent. He would never say ‘no’ to anything.”
🔸The Prophet enjoyed time to himself (for reflection).
💠In al-Biḥār: From Abū al-Ḥasan al-Bakrī in the book al-Anwār: “The Noble Prophet used to like solitude.”
🔸The Prophet licked his fingers and never burped before others.
💠When he sat to eat, he would sit with humility, and he would lick his fingers [after eating] and he never belched – ever. He would accept the invitation of the free man and the slave alike, even if it was only for the foreleg or trotters [of sheep].
🔸The Prophet would shorten his prayers when someone was in his presence.
💠When someone came to sit with him while he was praying, he would shorten the prayer and turn to him saying: “Do you need something?”
🔸The Prophet never really sat criss cross. And he never reserved a special spot for himself in gatherings.
💠Most of the time, he sat placing both his legs upright [and clasping them with his arms]. He would sit [in the first empty space] at the end of the assembly, and would mostly sit facing the Qiblah.
🔸The Prophet liked simple, fresh, and nutritious foods.
💠He used to eat cucumbers with fresh dates and salt. The fruits that he liked the most were watermelons and grapes, and most of his meals consisted of water and dry dates. He sometimes had dry dates with milk and he called these ‘the two good nourishments.’
🔸The meat he enjoyed most was lamb.
💠The food that he liked the most was meat and he would eat ‘Tharīd’ (a dish of soup and sopped bread) with meat. He also liked pumpkin. He would eat the meat of hunted animals but would not hunt himself. He [sometimes] used to eat bread and clarified butter. From the [meat of the] sheep, he liked the foreleg and the shoulder. From the cooked foods, he liked the gourd. From the condiments, he liked vinegar. From the dates, he liked the ‘Ajwah’ (a variety of dates grown in al-Madīnah) and from the vegetables he liked endive, chicory and purslane.
🔸The Prophet always had hope for the best.
💠In al-Makārim: The Noble Prophet liked optimism and disliked foreboding.
📚”Sunan an Nabi” by Allamah Tabatabai, trans. Tahir Ridha Jaffer, chapter 2.
@AbodeofWisdom
✅Did You Know...
🔸The Prophet never took the same route back.
💠From Mūsā ibn ʿImrān ibn Bazīʿ who said: I said to al-Riḍā: “May I be your ransom! The people have narrated that when the Noble Prophet went using one route, he would return using another. Was it [really] like this?”
📍He said: “Yes, and I do this myself many times – so you should [also] do it.” Then he said to me: “Because it will bring you more sustenance.”
🔸The Prophet was social about a variety of subjects.
💠In al-Makārim: From Zayd ibn Thābit who said: “When we were seated with him, if we started talking about the Hereafter he started speaking about it, and if we started talking about this world, he too would talk about it, and if we spoke about food and drink, he would also speak about that.”
🔸The Prophet was firm on his promises.
💠In al-Makārim: From Abū ʿAbdillāh who said: “The Noble Prophet had promised someone [that he would meet him] next to a large rock and said: ‘I will wait here for you until you come.’
📍Then the scorching sun became difficult for him to bear, so his companions said to him: ‘O Prophet of Allāh! Why don’t you come into the shade?’
📍He said: ‘I promised to meet him right here and if he does not come, he will be answerable for it.’
🔸The Prophet never said “No”.
💠In al-Biḥār from Daʿawāt al-Rawāndī: From Amīr al-Muʾminīn who said: “When the Noble Prophet was asked [to do] something, if he wanted to do it he would say ‘yes’ and if he did not want to do it he would remain silent. He would never say ‘no’ to anything.”
🔸The Prophet enjoyed time to himself (for reflection).
💠In al-Biḥār: From Abū al-Ḥasan al-Bakrī in the book al-Anwār: “The Noble Prophet used to like solitude.”
🔸The Prophet licked his fingers and never burped before others.
💠When he sat to eat, he would sit with humility, and he would lick his fingers [after eating] and he never belched – ever. He would accept the invitation of the free man and the slave alike, even if it was only for the foreleg or trotters [of sheep].
🔸The Prophet would shorten his prayers when someone was in his presence.
💠When someone came to sit with him while he was praying, he would shorten the prayer and turn to him saying: “Do you need something?”
🔸The Prophet never really sat criss cross. And he never reserved a special spot for himself in gatherings.
💠Most of the time, he sat placing both his legs upright [and clasping them with his arms]. He would sit [in the first empty space] at the end of the assembly, and would mostly sit facing the Qiblah.
🔸The Prophet liked simple, fresh, and nutritious foods.
💠He used to eat cucumbers with fresh dates and salt. The fruits that he liked the most were watermelons and grapes, and most of his meals consisted of water and dry dates. He sometimes had dry dates with milk and he called these ‘the two good nourishments.’
🔸The meat he enjoyed most was lamb.
💠The food that he liked the most was meat and he would eat ‘Tharīd’ (a dish of soup and sopped bread) with meat. He also liked pumpkin. He would eat the meat of hunted animals but would not hunt himself. He [sometimes] used to eat bread and clarified butter. From the [meat of the] sheep, he liked the foreleg and the shoulder. From the cooked foods, he liked the gourd. From the condiments, he liked vinegar. From the dates, he liked the ‘Ajwah’ (a variety of dates grown in al-Madīnah) and from the vegetables he liked endive, chicory and purslane.
🔸The Prophet always had hope for the best.
💠In al-Makārim: The Noble Prophet liked optimism and disliked foreboding.
📚”Sunan an Nabi” by Allamah Tabatabai, trans. Tahir Ridha Jaffer, chapter 2.
Join here for more wisdoms👇
@AbodeofWisdom
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تنبيه: جميع المحتويات والكتب في هذا الموقع جمعت من القنوات والمجموعات بواسطة بوتات في تطبيق تلغرام (برنامج Telegram) تلقائيا، فإذا شاهدت مادة مخالفة للعرف أو لقوانين النشر وحقوق المؤلفين فالرجاء إرسال المادة عبر هذا الإيميل حتى يحذف فورا:
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