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The Prophet, peace be with him and his holy household, has said:
"When someone adherent to [the Prophet's] practices does something good it is accepted from him, and even if he makes a mistake, he is forgiven for it".
📚References:
🔹[Mizan ul-Hikmah, saying. no. 3131]
🔹[Kanz al-Ummal, no. 911]
@AbodeOfWisdom
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🌷The Concept of "Salawat": (Sending Blessing on the Noble Prophet and his pure progeny):
📍Q: "Do we bless the Noble Prophet and his family to have our station promoted, or theirs?"
-student
✔️A: "It is for having our station promoted. The Noble Prophet is the best and noblest of creatures, which means that he has some existential perfection unsurpassed by any other creature.
Accordingly, his most exalted station may not be promoted. Our (call for) blessing (on him and his progeny) is a form of veneration from our part which does not raise his rank. It is like picking an apple from an apple garden and presenting it as a token of love to the owner of the garden. Any good, weather material or spiritual comes through the Noble Prophet; he is the owner of all goods and blessings".
-Allamah Tabatabai
📚["In the Presence of the Allamah" p. 56, no. 243]
https://t.me/AbodeofWisdom
Farazdaq (an Arab poet during the reign of Umayyad clan who is known for his affinity to the family of prophet PBUH) once described to Imaam Hussain (PBUH) the duplicity of Kufans by saying
"their hearts are with you, but their swords are against you." Imam Hussain (PBUH) replied,
"True. But it is the will of God, and He does as he pleases. Every day our Lord is engaged in some work. If He were to dictate things that please us, we praise, thank Him, and ask His support in our thankfulness. And if His dictates are to stand in the way of our hopes, it would not affect anyone whose intention is righteous and who is pious at heart."
--From Hussain's Revolution by Ayatollah Muhammed Mahdi Chamseddine
(who quoted from Al-Tabari, Tareekh Al-Tabari, 4:290)
@AbodeofWisdom
PROPHET'S HISTORIC GHADIR SERMON
Part Xll
O people! You are more numerous than (it is practical) to shake hands with me all at the same time, and Allah, the Exalted and the Sublime, commanded me to require you to confirm what authority I have vested upon 'Ali Ameerul-Mo'mineen and to whoever succeeds him of the Imams from me and from him, since I have just informed you that my offspring are from his loins.
You, therefore, should say in one voice: "We hear, and we obey; we accept and we are bound by what you have conveyed to us from our Lord and yours with regard to our Imam' Ali (V' Ameerul-Mo'mineen, and to the Imams, your sons from his loins. We swear the oath of allegiance to you in this regard with our hearts, with our souls, with our tongues, with our hands. According to it shall we live, and according to it shall we die, and according to it shall we be resurrected. We shall not alter anything or substitute anything with another, nor shall we doubt nor deny nor suspect, nor shall we violate our covenant nor abrogate the pledge. You admonished us on behalf of Allah with regard to' Ali (V' Ameerul-Mo'mineen, and to the Imams whom you mentioned to be from your offspring from among his descendants after him: al-Hasan and al-Husain and to whoever is appointed (as such) by Allah after them. The covenant and the pledge are taken from us, from our hearts, from our souls, from our tongues, from our conscience, from our hands. Whoever does so by his handshake, it shall be so, or otherwise testified to it by his tongue, and we do not seek any substitute for it, nor shall Allah see our souls deviating there from. We shall convey the same on your behalf to anyone near and far of our offspring and families, and we implore Allah to testify to it, and surely Allah suffices as the Witness and you, too, shall testify for us."
O people! What are you going to say?! Allah knows every sound and the innermost of every soul; "Whoever chooses the right guidance, it is for his own soul that he is rightly guided, and whoever strays, it is only to its detriment that he goes astray" (Qur'an, 17:15).
O people! Swear the oath of allegiance to Allah, and swear it to me, and swear it to' Ali Ameerul-Mo'mineen, and to al-Hasan and al-Husain and to the Imams from their offspring in the life of this world and in the hereafter, a word that shall always remain so. Allah shall annihilate anyone guilty of treachery and be merciful upon everyone who remains true to his word: "Whoever reneges (from his oath), he reneges only to the harm of his own soul, and whoever fulfills what he has covenanted with Allah, He will grant him a mighty reward" (Qur'an, 48:10)
O people! Repeat what I have just told you to, and greet' Ali with the title of authority of "Ameerul-Mo'mineen" and say: "We hear, and we obey, O Lord! Your forgiveness (do we seek), and to You is the eventual course" (Qur'an, 2:285), and you should say: "All praise is due to Allah Who guided us to this, and we would not have found the way had it not been for Allah Who guided us" (Qur'an, 7:43).
O people! The merits of' Ali ibn Abu Talib with Allah, the Exalted and the Sublime, the merits which are revealed in the Qur'an, are more numerous than I can recount in one speech; so, whoever informs you of them and defines them for you, you should believe him.
@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'.
✨🍃✨🍃✨🍃✨🍃✨🍃✨🍃
💠💠💠💠﷽💠💠💠💠💠
🌺 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'.
PROPHET'S HISTORIC GHADIR SERMON
Part Xll
O people! You are more numerous than (it is practical) to shake hands with me all at the same time, and Allah, the Exalted and the Sublime, commanded me to require you to confirm what authority I have vested upon 'Ali Ameerul-Mo'mineen and to whoever succeeds him of the Imams from me and from him, since I have just informed you that my offspring are from his loins.
You, therefore, should say in one voice: "We hear, and we obey; we accept and we are bound by what you have conveyed to us from our Lord and yours with regard to our Imam' Ali (V' Ameerul-Mo'mineen, and to the Imams, your sons from his loins. We swear the oath of allegiance to you in this regard with our hearts, with our souls, with our tongues, with our hands. According to it shall we live, and according to it shall we die, and according to it shall we be resurrected. We shall not alter anything or substitute anything with another, nor shall we doubt nor deny nor suspect, nor shall we violate our covenant nor abrogate the pledge. You admonished us on behalf of Allah with regard to' Ali (V' Ameerul-Mo'mineen, and to the Imams whom you mentioned to be from your offspring from among his descendants after him: al-Hasan and al-Husain and to whoever is appointed (as such) by Allah after them. The covenant and the pledge are taken from us, from our hearts, from our souls, from our tongues, from our conscience, from our hands. Whoever does so by his handshake, it shall be so, or otherwise testified to it by his tongue, and we do not seek any substitute for it, nor shall Allah see our souls deviating there from. We shall convey the same on your behalf to anyone near and far of our offspring and families, and we implore Allah to testify to it, and surely Allah suffices as the Witness and you, too, shall testify for us."
O people! What are you going to say?! Allah knows every sound and the innermost of every soul; "Whoever chooses the right guidance, it is for his own soul that he is rightly guided, and whoever strays, it is only to its detriment that he goes astray" (Qur'an, 17:15).
O people! Swear the oath of allegiance to Allah, and swear it to me, and swear it to' Ali Ameerul-Mo'mineen, and to al-Hasan and al-Husain and to the Imams from their offspring in the life of this world and in the hereafter, a word that shall always remain so. Allah shall annihilate anyone guilty of treachery and be merciful upon everyone who remains true to his word: "Whoever reneges (from his oath), he reneges only to the harm of his own soul, and whoever fulfills what he has covenanted with Allah, He will grant him a mighty reward" (Qur'an, 48:10)
O people! Repeat what I have just told you to, and greet' Ali with the title of authority of "Ameerul-Mo'mineen" and say: "We hear, and we obey, O Lord! Your forgiveness (do we seek), and to You is the eventual course" (Qur'an, 2:285), and you should say: "All praise is due to Allah Who guided us to this, and we would not have found the way had it not been for Allah Who guided us" (Qur'an, 7:43).
O people! The merits of' Ali ibn Abu Talib with Allah, the Exalted and the Sublime, the merits which are revealed in the Qur'an, are more numerous than I can recount in one speech; so, whoever informs you of them and defines them for you, you should believe him.
@AbodeofWisdom
🌷The Concept of "Salawat": (Sending Blessing on the Noble Prophet and his pure progeny):
📍Q: "Do we bless the Noble Prophet and his family to have our station promoted, or theirs?"
-student
✔️A: "It is for having our station promoted. The Noble Prophet is the best and noblest of creatures, which means that he has some existential perfection unsurpassed by any other creature.
Accordingly, his most exalted station may not be promoted. Our (call for) blessing (on him and his progeny) is a form of veneration from our part which does not raise his rank. It is like picking an apple from an apple garden and presenting it as a token of love to the owner of the garden. Any good, weather material or spiritual comes through the Noble Prophet; he is the owner of all goods and blessings".
-Allamah Tabatabai
📚["In the Presence of the Allamah" p. 56, no. 243]
https://t.me/AbodeofWisdom
💠 The Noble Prophet:
"Benefit youself from the coldness of spring and avoid the coldness of autumn as indeed it does to your bodies what it does to your trees".
@Med4all
@AbodeofWisdom
💠A Legacy of Unasked Kindness and Mercy to All
📍From al-Ṣadūq in al-ʿIlal: From al-Husayn ibn Mūsā, from his father, from his forefathers, from Amīr al-Muʾminīn, Ali, who said:
🔷‘The Noble Prophet’s contributions to society were not appreciated, yet the good he did (was) extended to the Quraysh, the Arabs and the non-Arabs – and whose actions can be better than those of the Prophet of Allāh towards this creation?
🔷The same applies to us, the Ahl al-Bayt; the good we do [for the Muslims] is not appreciated and similarly, the good done by the true believers is also unappreciated.’”
📚”Sunan an Nabi” by Allamah Tabatabai, trans. Tahir Ridha Jaffer, p. 62, no. 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
🌷The Concept of "Salawat": (Sending Blessing on the Noble Prophet and his pure progeny):
📍Q: "Do we bless the Noble Prophet and his family to have our station promoted, or theirs?"
-student
✔️A: "It is for having our station promoted. The Noble Prophet is the best and noblest of creatures, which means that he has some existential perfection unsurpassed by any other creature.
Accordingly, his most exalted station may not be promoted. Our (call for) blessing (on him and his progeny) is a form of veneration from our part which does not raise his rank. It is like picking an apple from an apple garden and presenting it as a token of love to the owner of the garden. Any good, weather material or spiritual comes through the Noble Prophet; he is the owner of all goods and blessings".
-Allamah Tabatabai
📚["In the Presence of the Allamah" p. 56, no. 243]
https://t.me/AbodeofWisdom
💠 The Noble Prophet:
"Benefit youself from the coldness of spring and avoid the coldness of autumn as indeed it does to your bodies what it does to your trees".
@Med4all
@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.
@AbodeofWisdom
Ayatollah Motahari stated:
“The eighth Imām told one of his followers (Shīah): ‘Enliven our mission. Enliven the mission of our guardianship.’ He asked the Imām how we could enliven your mission?
The Imām commanded him:
Understand our sayings and spread it by your actions and words
(1) the reality of our statements,
(2) the beauty of our speech,
(3) and the way of our lifestyle.
This is enlivening our mission.’”
📚”Dah Goftar”, p. 144
شہید آیت اللہ مطہری:
امام ہشتم علی ابن موسی الرضا علیہم السلام نے اپنے ایک شیعہ سے فرمایا:
“احیوا أمرنا” یعنی ہمارے امر و ہدف اور ولایت کو زندہ کرو. صحابی نے امام سے پوچھا کہ ہم آپکے امر کو کیسے اور کس طرح زندہ کریں؟
امام رضا نے فرمایا:
(۱) ہماری حدیثوں کے حقائق کو جانو،
(۲) ان کی خوبصورتی کو سمجھو،
(۳) اور ہماری طرز زندگی کو سمجھو اور اس کو دوسروں تک پہنچائو۔
یہ ہمارے امر اور ہدف کو زندہ کرنا ہے۔
Join🔰عضويت
https://t.me/AbodeofWisdom
حضرت آیت اللہ سید ساجد علی نقوی
مجھے حیرت ہے اور سمجھ میں نہیں آتی کہ آپ جب بھی آپ اپنے بچوں کو مروجہ تعلیم میں ڈالتے ہیں تو وہاں سرٹیفیکٹ ہوتا ہے، ڈپلومہ اور ڈگری ہوتی ہے. اگلے مراحل طے کرکے لوگ ماسٹر اور پی ایچ ڈی تک پہنچتے ہیں. کوئی معیار مقرر ہیں. لیکن مذہب میں آپ کے پاس کوئی معیار نہیں ہے!
جو شخص آئے، کیا حیثیت ہے، پڑھا کیا ہے، اسکی (علمي) حیثیت کیا ہے، تعلیم کہاں سے حاصل کی ہے اور کتنی حاصل کی ہے؟ کیا اس کے پاس کوئی سند، کوئی ڈگری یا کوئی مدرک ہے يا نہیں؟ یہ بھی نہیں پوچھا جاتا اور حتی وہ (منبر پر) جو کچھ کہے اس کے بارے میں بھی کوئی نہیں پوچھتا.
(یہ سب) اس لیے ہے کیونکہ ہمارے معاشرے میں علم کی کمی ہے، آل محمد کے علوم (روایات اور اقدار) سے استفادہ کی کمی ہے!
وہ لوگ جو اجتہاد کا مفہوم نہیں سمجھتے، وہ اجتہادی مسائل کے اندر رائے دیتے ہیں اور لوگ سنتے ہیں، اور داد بھی دیتے ہیں.
بہت کمزوری ہے، ہمیں اپنی (علمی اور اخلاقی) کمزوریوں کو دور کرنا چاہیے!
Ayatollah Sayyed Sajid Ali Naqvi:
I am amazed and don’t understand that when you put your children in conventional education, they have certificates, diplomas and degrees. They then go on to the advanced stages and reach Master's and Ph.D. There are standards that are set. But when it comes to religion, why you have no such standards!
(You do not ask) the person who come to the pulpit , what is his status, what has he studied, what is his academic status, where did he get his education and how many years did he spend? Do you ask if he has a certificate, a degree, an evidence (if he attended the Hawza) or not? This question is never asked and no one even ask about whatever (right or wrong) that person says on the pulpit.
All of this is because there is a lack of knowledge and education in our society, a lack of benefiting from the teachings (traditions and values) of the Prophet and his Household!
Those who do not understand the meaning of ijtihad, they give opinions on ijtihadi issues and people listen, and even praise them.
There is so much weakness, we must work and strive to remove our (moral and educational) deficiencies!
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Ayatollah Motahari stated:
“The eighth Imām told one of his followers: ‘Enliven our mission. Enliven the mission of our guardianship.’ He asked the Imām how we could enliven?
The Imām commanded him: ‘Understand (first) and (then) spread by your actions and words the reality of our statements, the beauty of our speech, and the way of our lifestyle. This is enlivening our mission.’”
📚”Dah Goftar”, p. 144
شہید آیت اللہ مطہری:
امام ہشتم علی ابن موسی الرضا علیہم السلام نے اپنے ایک صحابی سے فرمایا:
ہمارے امر کو زندہ کرو۔ ہماری ولایت کے امر اور مقصد کو زندہ کرو۔ صحابی نے امام سے پوچھا کہ ہم آپکے امر کو کیسے زندہ کریں؟
امام نے فرمایا: ہمارے اقوال اور فرامین کے حقائق، ان کی خوبصورتی، اور ہمارے طرز زندگی کو سمجھو اور اس کو دوسروں تک پہنچائو۔ یہ ہمارے امر اور کام کو زندہ کرنا ہے۔
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💠Imam al-Ridha (Peace be with him) said:
“A believer is not a believer unless he possesses three qualities within him: one quality characteristic of his Lord, one quality characteristic from His Prophet, and one quality from His Vicegerent. The quality that is characteristic of his Lord is guarding a secret, for verily Allah has said, ‘Knower of the Unseen, He does not disclose His Unseen to anyone, except to an apostle He approves of.’”
📚The Scale of Wisdom, p. 517, no. 2965
—-عربی—-
💠الامام الرضا علیہ السلام:
لا یکون المؤمن مؤمنا حتی یکون فیہ ثلاث خصال: سنۃ من ربہ، و سنۃ من نبیۃ، و سنۃ من ولیہ، فالسنۃ من ربہ کتمان سرہ، قال اللَّہ عزوجل: “عالم الغیب فلا یظھر علی غیبہ احدا. الَّا من ارتضي من رسول .”
—-اردو—-
💠امام رضا علیہ السلام:
ایک مؤمن اس وقت تک (سچا) مؤمن نہیں بن سکتا جب تک اس میں یہ تین خصلتیں نہ پائی جائیں، ایک اس کے پروردگار کی خصلت، ایک خدا کے رسول کی، اور ایک اس کے ولی کی خصلت۔ پروردگار کی خصلت، راز کا چھپانا ہے، بیشک وہ ارشاد فرماتا ہے: “وہ عالم الغیب ہے اور اپنے غیب پر کسی کو بھی مطلع نہیں کرتا ہے. مگر جس رسول کو پسند کرلے .”
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💠A Legacy of Unasked Kindness and Mercy to All
📍From al-Ṣadūq in al-ʿIlal: From al-Husayn ibn Mūsā, from his father, from his forefathers, from Amīr al-Muʾminīn, Ali, who said:
🔷‘The Noble Prophet’s contributions to society were not appreciated, yet the good he did (was) extended to the Quraysh, the Arabs and the non-Arabs – and whose actions can be better than those of the Prophet of Allāh towards this creation?
🔷The same applies to us, the Ahl al-Bayt; the good we do [for the Muslims] is not appreciated and similarly, the good done by the true believers is also unappreciated.’”
📚”Sunan an Nabi” by Allamah Tabatabai, trans. Tahir Ridha Jaffer, p. 62, no. 2
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✅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.
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