مولف و شارح : شیخ محب الله الله آبادی
خطی
@erfaneeslami1
91.مهدي خدا (عجل الله تعالي فرجه الشريف): داستان درويش محمد احمد، برمان ريچارد، مقدمه، چرچيل س.وينستون، لندن، پوتنام، 1931.
The Mahdist state in the Sudan, 881-1898 : a study of its origins, development, and overthrow / by P. M. Holt. (Peter Malcolm) Oxford: Clarendon Press, 1958. 264 p.
92.حكومت مهديّون در سودان 1881-1898: بررسي ريشه هاي تطوّر و فروپاشي آن، هالت پيتر مالكولم، آكسفورد، كلارندوم پرس، 1958، 264صفحه.
The man who belived in the Mahdi, Muhammad Ibrahim Abu Salim,K. S. Vikor,2,1991, pp. 29-52. (A document in defence of the Sudanese Mahdi, written by one of his followers, Yusuf Ahmad Muhammad Awad al-Sid. lncl. Arabic text & English translation.)
93.مردي كه معتقد به مهدي (عجل الله تعالي فرجه الشريف) بود، ابوسالم محمد ابراهيم؛ ويكورك. س.، 2، 1991، ص 29-52.
The meaning of the millennium: Revelation 20 and millennial expectation/Michael Gilbertson.Cambridge:Grove Books,1997.224p
94.معناي هزاره گرايي: مكاشفه بيست و انتظار هزاره ايي، گيلبرتسون ميشل، كمبريج، گراوبوكس، 1997، 24صفحه، شابك: 1851743545، معناي هزاره گرايي؛ جي.رابرت، بينرينگ، 1977، 224صفحه.
The Muslim doctrine of salvation,Miller,R-E.,Bulletion of Christian Instiues of Islamic Studies,3,1980 pp.142-196
95.نظريه ي اسلام درباره ي نجات، ميلر ر.يي.، بولتن مؤسسه ي مسيحي مطالعات اسلامي، 3، 1980، ص 142-196.
The occultation of the twelfth Imam:historical background/Jammis M.Hussain London:Muhammadi Trust,1982 221p
96.غيبت امام دوازدهم (عجل الله تعالي فرجه الشريف): زمينه هاي تاريخي، م.حسين جاسم، لندن، محمدي تراست، 1982، 221صفحه.
The promised day in come/Shoghi Effendi; preface by F.Kazemzadeh.2nd ed.Wilmette,III.:Bah?i Pub.Trust[1961[136p; 24cm
97.روز موعود آمده است، آفندي شوقي، مقدمه، كاظم زاده، ف.ويلمت، انتشارات بهايي، 1961، 136صفحه.
The promised end : eschatology in theology and literature / Paul S. Fiddes. 1947 - Variant Title: Eschatology in theology and literature, Malden, MA: Blackwell, 2000. xii, 299p.
98.آخرالزمان موعود: غايت شناسي در الهيات و ادبيات، فيدس پل(1947)بلاك ول، 2000، 299صفحه.
The promised Messiah: a brief study of the personality and character of Hazrat Mirza Ghulam Ahmad,founder of the Ahmadiyya Movement in Islam, Mirza Mubarak Ahmad 1914. kent Publication , c. 1968. 53 p.
99.منجي موعود: بررسي كوتاه از شخصيت و ويژگي حضرت ميرزا غلام احمد(7)، بنيان گذار جنبش احمديه در اسلام، ميرزامبارك احمد(1914)انتشارات كنت، 1968، 53صفحه.
The relogious background of the Mahdi and his movement,L.Kapteijns,African perspectives 1976/2 pp.61-80
100.پيشينه ي مذهبي مهدي و جنبش او، كاپتينزل، چشم انداز آفريقا، 1976، ص 61-80.
The role of tradition(s)in the occultation of the Twelfth Imam,Jasim M.Hussain Alserat,6 ii(1980),pp.11-19; 6iii-iv,1980 pp.42-52
101.نقش روايات در دوران غيبت امام دوازدهم (عجل الله تعالي فرجه الشريف)، م.حسين جاسم، الصراط، 6/2، 1980، ص 11-19، 4 و 6/3، ص 42-52.
the Savior between Islam and Christianity:A Study in the Cooperation between the Mahdi and the Messiah.Basim al-Hashimi,(Beirut,1996)
102.منجي بين اسلام و مسيحيت: مطالعه اي درباره همكاري بين مهدي (عجل الله تعالي فرجه الشريف) و مسيح (عليه السّلام)، الهاشمي بسيم، بيروت، 1996.
The Saviour God: comparative studies in the concept of salvation presented to Edwin Oliver James by colleagues and friends to commemorate his seventy-fifth birthday / edited by S.G.F. Brandon. Other Author(s): Brandon, S. G. F. (samuel George Frederick), 1907-1971, Manchester: Manchester University press, 1963. xxii, 242 p : port.; 23 cm Notes: english, French of Italain.
103.خداي منجي: مطالعات تطبيقي درباره ي نجات، اهداء دانشكده ها و دوستان به ادوين اوليور جيمز، به مناسبت بزرگداشت هفتاد و پنجمين سالگرد ولادت او، براندون، ساموئل جورج فردريك(1907-1971)، منچستر، انتشارات دانشگاه منچستر، 1963، 242صفحه، انگليسي، فرانسه، ايتاليايي.
The Saviour of the world: the message of Luke’s Gospel / Michael Wilcock. Leicester, Eng.: Inter - Versity Press, 1979. 215 p.; 20 cm. Series: The Bible speaks today.
104.منجي عالم:پيام انجيل لوقا، ويلكاك مايكل(ميشل)انتشارات اينتروريستي، 1979، 215 صفحه.
2nd International Conference on Shi'i Studies.
Dates: 7-8 May 2016
Location: The Islamic College, 133 High Road, London NW10 2SW
Registration: Visit www.islamic-college.ac.uk/shiistudies or email editor@islamic-college.ac.uk.
Registration fees (including lunch):
Saturday & Sunday - £40.00 (£25.00 for students)
Saturday or Sunday - £25.00 (£20.00 for students)
REGISTRATION LIMITED TO 100 PEOPLE PER DAY
Schedule (subject to change)
Please note that Session A and Session B are parallel sessions held in separate rooms.
Saturday (7 May 2016)
9:30-10:00 – Registration, coffee
10:00-10:30 – Opening talks
10:30-11:30 – Panel 1
Session A: Qur’an & Hadith
• Translating Al-Kafi: how to make a classical Shii text accessible to 21st century readers
Oliver Scharbrodt
• Devotional Literature and Practice in Twelver Shi‘ism: An Exploration of the Supplication of Kumayl ibn Ziyād as Attributed to ‘Alī ibn Abī Ṭālib
Vinay Khetia
Session B: Worldwide Islamic heritage
• Lines Back to Ali, Roads Forward to Shiism: An Historical Anthropology of Cham Sayyids’ Trajectories from Cambodia to Iran
Emiko Stock
• “Our Vanished Lady”: Memory, Ritual, and Shi’a-Sunni Relations at Bibi Pak Daman
Noor Zehra Zaidi
11:45-12:45 – Panel 2
Session A: Modern thought
• A comparative study of feminist and traditional Shi‘i approaches to Qur’anic exegesis
Mohammed Ali Ismail
• The Disenchantment of Reason: An Anti-rational Trend in Modern Shi‘i Thought- Tafkikis
Ali Paya
Session B: Worldwide Islamic Heritage (continued)
• Shi‘ite Manuscripts Collection in the Biblioteca Ambrosiana / Milano: Remarks on Kitāb Ġurar al-fawāyd by aš-Šarīf al-Murtaḍā)
Ali Faraj
• Judaeo-Islamic Heritage
M. J. Shomali
12:45-2:00 – Lunch
2:00-3:30 – Panel 3
Session A: Philosophy and Shi’ism
• Shi’a Philosophers and the Question of Criterion of Truth
Mohammad Hoseinzadeh
• The meaning of knowledge in early philosophical Shiism. A comparative analysis of the Kitāb al-Yanābīʿ of Al-Sijistānī and its Neoplatonic sources.
Lucas Oro Hershtein
• Is Shi’i Philosophy a Useful Concept?
Oliver Leaman
Session B: Shi’ism in North America and Europe
• A Study Examining Iraqi Immigrants: Has The Shia-Sunni Conflict Been Transferred To Canada?
Jafar Ahmed
• African American Twelver Shia Community of/in New York
Abbas Aghdassi
• Muslim (Shi'a) Migration to Europe, and the Engagement of English and Islamic Laws
Tahir Wasti and M. Mesbahi
3:45-5:15 – Panel 4
Session A: Philosophy and Shi’ism (continued)
• The Perfect Man According to Sadra and Buddhism: A Comparative Study
Ali Jafari
• Revelation and Philosophy: From Distinction to Equality. Study of the Maktab-i Tafkīk and their opponents in the contemporary Shī’a Seminary
SeyedAmirHossein Asghari
• Reason, Metaphysics, and Ayatollah Javadi Amoli
Javad Esmaeili
Session B: Shi’ism in Nigeria
• Shia Processions and the Competition for Religious Public Space in Northern Nigeria 1994-2015
Sani Yakubu Adam
• Sunni Literary Reaction to the Growth of Shia Ideology in Northern Nigeria
Kabiru Haruna Isa
5:15-5:30 – Closing
Sunday (8 May 2016)
10:00-10:30 – Coffee, announcements
10:30-11:30 – Panel 5
Session A: Fiqh and minorities
• Fiqh for Minorities: Shi’i Law in the Diaspora
Liyakat Takim
• Making of a Textual Source for the Law: the Case of Ritual (Im)purity of the People of the Book in the Twelver Shi’ite Jurisprudence
Mahmoud Pargoo
Session B: Kalam
• The narrations of Clay (Tinat) and their analysis
Morteza Karimi
• A Critique of Prof. Amir-Moezzi’s Views on Messianic Teachings
Valipoor and Daryabari
11:45-1:15 – Panel 6
Session A: Multiple voices
• Tradition of Multivocality among Shia ʿUlamāʾ
Abbas Mehregan
• A New Approach to Twelver Shi‘ism
Aun Hasan Ali
• Shrinkage of the Scope of Ijtihād in Shī‘a Jurisprudence and its Reasons
Qasem Mohammadi
Session B: Shi’ism in Pre-Modern Iran and Surrounding Regions
• Where is the Imām? The Returning Messiah in the Tīmūrid Age
Tanvir Akhtar Ahmed
• The Polemical Work of Ali Quli Jadid al-Islam in the Context of European Missionaries to Safavid Iran
Alberto Tiburcio Urq
مقاله منتشره در سایت های خبری آفریقایی در خصوص شناخت اهل سنت و مذهب تشیع و ذکر تفاوت آنها با یکدیگر
این نوع مقالات فارغ از اینکه تا چقدر صحیح بوده و توانسته باشند، اصول مذهب تشیع را به نسل جدید آفریقا و متفکران آن ، باید مورد بررسی قرار گیرد.
دوستانی که مطالعه کردند ، نظرات خود را اعلام فرمایند.
مرکز مطالعات راهبردی آفریقا
With Arab world conflicts so often making headlines, the terms Shia and Sunni – the two main branches of Islam – are now familiar to many non-Muslims following world news, even if the characteristics that distinguish one from the other remain unclear. Here we look at the history of the two sects of Islam, their differences and the distribution of their followers across the world.
The Shia (sometimes written Shi’ite) movement within Islam has political origins; after the death of the Prophet Muhammed in AD 632, the founders of the Shia sect (who are collectively known as Shi’a) wanted power to pass to the Prophet’s son-in-law and cousin, Ali, and then to his male successors. Over the centuries that followed, religious differences developed between Shi’a and non-Shi’a Muslims alongside the initial political distinctions. The Shi’a – who account for around 10-13% of the world’s estimated 1,6 billion Muslim believers – acknowledge Ali as the divinely appointed Caliph (ruler of the nation of Islam) and his successors as Imams, who are blessed with divine knowledge.
Muhammad didn’t appoint his successor definitively and in the wake of his death the community of Arabic tribes he had converted to Islam a short time before, drifted to the edge of collapse.
Muhammad’s followers hastily appointed his successor as Caliph themselves, chosing his father- in-law, who also happened to be among his closest friends, Abu Bakr.
According to some Shia sources, many Muslims believed Muhammad had appointed Ali, the husband of his daughter, as his successor. The division started at around this moment of history- those who backed Ali against Abu Bakr became the Shi’a. The name itself comes from the Arabic word sía, which means ’party’ or ’successors’, referring to the first successors of Ali, namely the ’party of Ali’ or ’síat Ali’.
As it transpired Ali was selected to be the fourth Caliph, between AD 656 and AD 661. The division in Islam crystallised when Ali’s son, Hussein, was killed in AD 680 in Karbala, Iraq by the ruling Caliph’s troops. After Hussein’s killing, the Sunni Caliphs seized and consolidated their political power, leaving the Shi’a marginalised.
According to the Pew Research Center’s Forum on Religion & Public Life, in most countries in the Middle-East, at least 40% of Sunnis don’t consider Shi’a to be real Muslims; meanwhile, among Shi’a criticism of Sunnis is sometimes an accusation that Sunni dogmatism can be a fertile breeding ground for Islamic extremist.
Differences in religious practices
Aside the fact that Shi’a pray three times a day and Sunnis five times, there are also differences between Shi’a and Sunni perception of Islam. Both branches are based on the teachings of the holy Quran, with the second most important source being the Sunnah, the exemplary way of life for Muslims as defined by both the Quran and the teachings of the Prophet Muhammed, known as Hadith. Shi’a Muslims also consider the of the imams as Hadith.
One of the most important differences between the ideology of the two sects is that the Shi’a consider Imams to be divine and in possession of spiritual authority, a mediator between Allah and the believers. For Shi’a, the Imam is not simply the deputy of the Prophet, but his representative on Earth. Thus the Shi’a do not only make their pilgrimage (Hajj) to Mecca, but also to the tombs of 11 of the 12 Imams, who are considered saints (the 12th Imam, Mehdi, is considered ‘hidden’ or disappeared.
Sunni Muslims do not attach such reverence to an Imam and in Sunni Islam the term Imam refers to a contemporary mosque or Muslim community leader.
The five pillars of Islam – the declaration of Faith, Prayer, Fasting, Charity and Pilgrimage – while shared between Shi’a and Sun
🔹🔸🔸🔸🔹🔸🔸🔸🔸🔹🔸🔸🔸🔹
Quds Day: day of support and care about transgressed and oppressed
🔹🔸🔸🔸🔹🔸🔸🔸🔸🔹🔸🔸🔸🔹
Innocent children (and women) are dying after one another in Yemen, Syria........
And what reason have you that you should not fight in the way of Allah and of the weak among the men and the women and the children, (of) those who say: Our Lord! cause us to go forth from this town, whose people are oppressors, and give us from Thee a guardian and give us from Thee a helper.
📚 Qor’an 4/75
وَمَا لَكُمْ لَا تُقَٰتِلُونَ فِى سَبِيلِ ٱللَّهِ وَٱلْمُسْتَضْعَفِينَ مِنَ ٱلرِّجَالِ وَٱلنِّسَآءِ وَٱلْوِلْدَٰنِ ٱلَّذِينَ يَقُولُونَ رَبَّنَآ أَخْرِجْنَا مِنْ هَٰذِهِ ٱلْقَرْيَةِ ٱلظَّالِمِ أَهْلُهَا وَٱجْعَل لَّنَا مِن لَّدُنكَ وَلِيًّا وَٱجْعَل لَّنَا مِن لَّدُنكَ نَصِيرًا
Last prophet of God Prophet Mohammad (peace be with him and his progeny) said:
He who (sleeps) and awakens without caring and paying interest in the affairs of Muslims, then he is not from them.
And he who listens to a call (for help and support) of his brother (in faith) and doesn't reply, then he is not a Muslim.
📚 Kāfi2/164
قال رسول الله (صلى الله عليه و آله و سلم): مَنْ اصبح لا يهتمُّ لامور المسلمين فليس منهم. و من سمِع رجلا يُنادي يا للمسلمين فلم يُجبه فليس بمسلم.
الكافي ١٦٤/٢
The Last Will of the master of the believers Imam Ali (peace be with him) to his sons Imam Hasan and Imam Husain (peace be with them):
My advice to you is to be conscious of Allah and steadfast in your religion. Do not yearn for the world, and do not be seduced by it. Do not resent anything you have missed in it. Proclaim the truth; work for the reward from God (eternal blessing and life after death). Oppose the oppressor and support the oppressed........
.....Do not desist from performing and promoting good deeds and do not withhold refraining against evil deeds and bad ones. Should you do that, the worst among you would become your leaders, if so happens, you would pray from God but won't be answered and responded by God.
📚 Nahjul Balagha; Letter 47.
أوصيکما بتقوي الله، وألا تبغيا الدنيا وإن بغتکما، ولا تأسفا علي شيء منها زوي عنکما، و قولا بالحق، و اعملا للأجر، و کونا للظالم خصماً، و للمظلوم عوناً. لا تترکوا الأمر بالمعروف والنهي عن المنکر فيولي عليکم أشرارکم، ثم تدعون فلا يستجاب لکم
Imam Ali ibn-e Abi Tālib (عليهما السلام ) said the following:
To render relief to the grief-stricken and to provide comfort in hardship means the atonement of great sins.
Nahj-ul Balāghah, Wisdom. 24
امير المؤمنين سلام الله عليه: من کفارات الذنوب العظام اغاثه الملهوف،و التنفیس عن المکروب
ازجمله کفاره های گناهان بزرگ، به فریاد بیچاره ومظلوم رسیدن و تسلی دادن (رفع غم) به افراد غمگین است!!
حکمت بیست وچهارم نهج البلاغه
Life and Worship by means of caring and supporting oppressed people
Allamah Muhammad Taqi Ja'fari:
"The final aim of human life is the success of man's supreme nature in life, which begins from God and returns to God through worship. Worship means accomplishing the nature of life in its various aspects. Once man steps beyond his purely natural life, his worshiping will begin. If man understands himself as a part of the general rhythm of the universe, who must make efforts to activate the disposition of his existence, he will turn to worship. Thus, all aspects of man's life can be regarded as worship, and as Imam Ali (peace be with him) says, the whole world can become man's mosque.
📚["The Mystery of Life" by Allamah Muhammad Taqi Ja'fari, pg. 115]
Therefore the one who is trying to help, support and care transgressed, oppressed, and tortured by the tyrants is worshipping God provided that he consciously move along the path toward God.
@AbodeOfWisdom
🔹🔸🔸🔸🔹🔸🔸🔸🔸🔹🔸🔸🔸🔹
🔹🔸🔸🔸🔹🔸🔸🔸🔸🔹🔸🔸🔸🔹
Quds Day: day of support and care about transgressed and oppressed
🔹🔸🔸🔸🔹🔸🔸🔸🔸🔹🔸🔸🔸🔹
Innocent children (and women) are dying after one another in Yemen, Syria........
And what reason have you that you should not fight in the way of Allah and of the weak among the men and the women and the children, (of) those who say: Our Lord! cause us to go forth from this town, whose people are oppressors, and give us from Thee a guardian and give us from Thee a helper.
📚 Qor’an 4/75
وَمَا لَكُمْ لَا تُقَٰتِلُونَ فِى سَبِيلِ ٱللَّهِ وَٱلْمُسْتَضْعَفِينَ مِنَ ٱلرِّجَالِ وَٱلنِّسَآءِ وَٱلْوِلْدَٰنِ ٱلَّذِينَ يَقُولُونَ رَبَّنَآ أَخْرِجْنَا مِنْ هَٰذِهِ ٱلْقَرْيَةِ ٱلظَّالِمِ أَهْلُهَا وَٱجْعَل لَّنَا مِن لَّدُنكَ وَلِيًّا وَٱجْعَل لَّنَا مِن لَّدُنكَ نَصِيرًا
Last prophet of God Prophet Mohammad (peace be with him and his progeny) said:
He who (sleeps) and awakens without caring and paying interest in the affairs of Muslims, then he is not from them.
And he who listens to a call (for help and support) of his brother (in faith) and doesn't reply, then he is not a Muslim.
📚 Kāfi2/164
قال رسول الله (صلى الله عليه و آله و سلم): مَنْ اصبح لا يهتمُّ لامور المسلمين فليس منهم. و من سمِع رجلا يُنادي يا للمسلمين فلم يُجبه فليس بمسلم.
الكافي ١٦٤/٢
The Last Will of the master of the believers Imam Ali (peace be with him) to his sons Imam Hasan and Imam Husain (peace be with them):
My advice to you is to be conscious of Allah and steadfast in your religion. Do not yearn for the world, and do not be seduced by it. Do not resent anything you have missed in it. Proclaim the truth; work for the reward from God (eternal blessing and life after death). Oppose the oppressor and support the oppressed........
.....Do not desist from performing and promoting good deeds and do not withhold refraining against evil deeds and bad ones. Should you do that, the worst among you would become your leaders, if so happens, you would pray from God but won't be answered and responded by God.
📚 Nahjul Balagha; Letter 47.
أوصيکما بتقوي الله، وألا تبغيا الدنيا وإن بغتکما، ولا تأسفا علي شيء منها زوي عنکما، و قولا بالحق، و اعملا للأجر، و کونا للظالم خصماً، و للمظلوم عوناً. لا تترکوا الأمر بالمعروف والنهي عن المنکر فيولي عليکم أشرارکم، ثم تدعون فلا يستجاب لکم
Imam Ali ibn-e Abi Tālib (عليهما السلام ) said the following:
To render relief to the grief-stricken and to provide comfort in hardship means the atonement of great sins.
Nahj-ul Balāghah, Wisdom. 24
امير المؤمنين سلام الله عليه: من کفارات الذنوب العظام اغاثه الملهوف،و التنفیس عن المکروب
ازجمله کفاره های گناهان بزرگ، به فریاد بیچاره ومظلوم رسیدن و تسلی دادن (رفع غم) به افراد غمگین است!!
حکمت بیست وچهارم نهج البلاغه
Life and Worship by means of caring and supporting oppressed people
Allamah Muhammad Taqi Ja'fari:
"The final aim of human life is the success of man's supreme nature in life, which begins from God and returns to God through worship. Worship means accomplishing the nature of life in its various aspects. Once man steps beyond his purely natural life, his worshiping will begin. If man understands himself as a part of the general rhythm of the universe, who must make efforts to activate the disposition of his existence, he will turn to worship. Thus, all aspects of man's life can be regarded as worship, and as Imam Ali (peace be with him) says, the whole world can become man's mosque.
📚["The Mystery of Life" by Allamah Muhammad Taqi Ja'fari, pg. 115]
Therefore the one who is trying to help, support and care transgressed, oppressed, and tortured by the tyrants is worshipping God provided that he consciously move along the path toward God.
@AbodeOfWisdom
🔹🔸🔸🔸🔹🔸🔸🔸🔸🔹🔸🔸🔸🔹
Āyatollāh Faidh Kāshāni:
If someone asks why there is more envy and malice among the scholars than people of other professions and businesses?
I will answer; Firstly, because knowledge is food for the soul. As the unchanged and clean eatables is the food of the body. Since the just clean (not genetically modified) food strengthens the healthy body, not the sick. Because many times patient suffers from good food**, and it may cause his death. Also it’s same, as the clean food which is food for soul that is knowledge, it strengthens the souls of the healthy ones and not the sick (soul).
Therefore, the learner or student of knowledge must first purify his essence from spiritual diseases and carnal desires, and after that, he should be exposed to the study and learn knowledge. And (but) most of these people, are in the realm of ignorance and wickedness, whose souls are suffering from all kinds of spiritual, moral and satanic diseases. (While) Without purifying the inner and cleaning the soul, they are busy having the food of the soul (learning), which is wisdom and divine knowledge, For this reason, they suffer from the density of those diseases.
Wash and clean and then be wayfarer to the path
So then don't become clean inner abode impure
……………………..
**because sick person only should eat food have medicinal and health benefits not all regular even though good food.
—-فارسي—-
مرحوم علامه فيض كاشاني
اگر كسي پرسد چرا حسد و بغضا در اهل علم بيشتر از اهل ساير حِرَف و صناعات است؟
جواب گوييم؛ اولا به جهت آنكه علم غذاي روح است. چنانكه طيبات مأكولة غذاي جسم است. و همچنانكه غذاي طيب جسماني تقويم بدن اصحّا مي كند نه مريض. چه بيمار از اغذيه طيبه متضرر مي شود، و بسا باشد كه باعث هلاك او شود. همچنين غذاي طيب نوراني كه علم است، تقويم ارواح اصحّا النفوس مي كند نه مريض النفس.
پس طالب علم بايد كه اولاً ذات خود را از امراض روحاني و هواجس نفساني تنقيه كند و بعد از آن متعرض تحصيل علم شود. و اين قوم اكثر در اوان جهالت و خبث سريرت كه نفوس ايشان مبتلا مي باشد به انواع امراض نفساني و اخلاقي و شيطاني، بي تنقيه سرّ و تهذيب نفس، مشغول به تناول غذاي روح كه عبارت است از علم، مي شوند، هر آينه به تراكم آن امراض مبتلا مي باشند.
شست و شوئي كن و آنگه به خرامات خرام
تا نگردد زتو اين خانه ي پاك آلوده
ده رساله فيض كاشاني ص٥٧
—-اردو—-
مرحوم علام فيض كاشاني:
اگر کوئی مجھسے سوال کرے کہ آخر دوسرے پیشوں اور شعبوں کی نسبت اہل علم اور علماء میں زیادہ حسد کیوں پایا جاتا ہے؟
تو میرا جواب یہ ہے؛ اولاً، علم روح کی غذا ہے. جیسے پاک و طیّب “خوراک” جسم کی غذا ہے. اور جس طرح صاف اور اچھی غذا صحت مند جسم کو مضبوط و توانا بناتی ہے نہ کہ بیمار جسم کو. کیونکہ اکثر اوقات مریض اچھی خوراک سے مزید بیمار ہوجاتا ہے، اور جس سے کبھی اسکی موت بھی واقع ہوسکتی ہے. اسی طرح طیب اور نورانی غذا بھی ہے، جوکہ علم ہے. وہ بھی صحت مند ارواح کو مضبوط اور توانا بناتی ہے نہ کہ بیمار نفس کو.
لہذا طالب علم کو پہلے اپنے آپ کو نفسانی بیماریوں اور شہوات (ھوائے) نفس سے پاک کرنا چاہیے، پھر اس کو علم حاصل کرنا چاہیے.
جب کہ بہت سارے (اکثر) لوگ اندھی جہالت اور نفسانی برائیوں میں مبتلا ہیں جن کے نفوس مختلف طرح کی روحانی، اخلاقی اور شیطانی بیماریوں کا شکار ہیں. یہ لوگ تہذیب نفس اور اپنا باطن پاک کیے بغیر، روح کی غذا، جو کہ علم و حکمت ہے، تناول کررہے ہیں. اور اسی وجہ سے یہ لوگ نفسانی بیماریوں کے بوجھ میں دبے ہوئے ہیں.
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