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The Invaluable Book, A Brief Commentary on the Nahju ‘l-Balaghah

Zeinab Donati — Tue, 07 Nov 2017 09:26:19 +0000

Nahj al-Balagha

Muhammad Muhammadi Reyshahri

In this text the author speaks about the Nahju ‘l-Balaghah which is a precious collection of the sermons, letters, invocations, advices and the sayings of Amiru ‘l-Mu’minin, Imam ‘Ali bin Abi Talib (upon whom be peace), about the author that compiled the book and about Imam Ali's Hadiths, how many were recorded, how they were transmitted and how they are perceived today.

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Murtadha Mutahhari

Sayyid Muhammad Rizvi

The Invaluable Book, A Brief Commentary on the Nahju ‘l-Balaghah By Murtadha Mutahhari Translated by Sayyid Muhammad Rizvi English translation Ramadhan 1404/June 1984 Translated from the Persian Sairy dar Nahju ‘l-Balaghah (edition of 1354 - Solar - A.H.) 3360 Sexsmith Road, Richmond, B. C. Canada V6X 2H8

Mizan al-Hikmah (Scale of Wisdom)

Zeinab Donati — Wed, 26 Jul 2017 08:32:51 +0000

This text is a collection of narrations from the honourable Prophet of Islam and the Twelve Imams (a.s.). This compendium of Shi'a hadith aims at traditions which are central to understanding the teachings of the Holy Qur’an and the ethical foundations of Islam. The ten-volume edition, for which the present volume serves as an abridged edition, was first published in March 1983 in Arabic.

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Mizan al-Hikmah (Scale of Wisdom) Muhammad Muhammadi Rayshari Dar al-Hadith, Qom, Iran Hardcover: 1432 pages ISBN-10: 1904063349 ISBN-13: 978-1904063346

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The Best....

Aliwaale — Thu, 25 May 2017 02:31:43 +0000

Hadith

Muslims

The Best...

Source: Bihar Al-Anwar, Vol. 77, p. 113

In the Name of God; the Most Compassionate, the Most Merciful

Al-Sheikh Al-Sadooq through his chain of narrators, narrated from Imam Ali (a.s) that the Messenger of God (s.a.w) said:

1. The best of the worshippers are those who offer the obligatory.

أعبَدُ الناس مَن أقامَ الفرائض.

2. The best of the generous people are those who have paid the zakat of their wealth.

وأسخى الناس مَن أدّى زكاة ماله.

3. The best of the detached people from dunya are those who are detached from Haraam.

وأزهدُ الناس مَن اجتنب الحرام.

4. The best of the pious people are those who tell the truth be it for or against themselves.

وأتقى الناس مَن قال الحقّ فيما له وعليه.

5. The best of the just people are those who like for people what they like for themselves & dislike for people what they dislike for themselves.

وأعدلُ الناس مَن رضيَ للناس ما يرضى لنفسه، وكَرِه ما يكَرِه لنفسه.

6. The best of the intelligent people are those who remember death more often.

وأكيسُ الناس مَن كان أشدَّ ذِكراً للموت.

7. The best of the enviable people are those who are buried & feel secure from chastisement, hoping for reward.

وأغبطُ الناس مَن كان تحت التراب، قد أمِنَ العقاب يرجو الثواب.

8. The worst of the absentminded people are those who do not learn from the changes of dunya.

وأغفل الناس من لم يتعظ بتغير الدنيا من حال الى حال.

9. The worst of those who are in danger in dunya are those who do not consider any danger upon themselves in this dunya.

وأعظم الناس في الدنيا خطراً، مَن لم يجعل للدنيا عنده خطراً.

10. The best of the learned people are those who add the knowledge of all people to their own.

وأعلم الناس مَن جمع علم الناس إلى علمه.

11. The best of the courageous people are those who fight their desires.

وأشجعُ الناس مَن غَلَب هواه.

12. The best of the precious people are the most knowledgeable.

وأكثر الناس قيمة اكثرهم علما.

13. The least valued of people are those with the least knowledge.

واقل الناس قيمة اقلهم علما.

14. The people with the least peace of mind are the jealous.

وأقلُّ الناس لذّةً الحسود.

15. People with the least comfort are of the stingy people and the stingiest are those who avoid what God has made compulsory upon them.

وأقل الناس راحة البخيل وأبخل الناس من بخل بما افترض الله عز وجل عليه.

16. The best people that truth is expected of, are the most knowledgeable about the truth.

وأولى الناس بالحق أعلمهم به.

17. The least respected people are the sinners.

وأقل الناس حرمة الفاسق.

18. The least loyal people are the kings (politicians).

وأقل الناس وفاء الملوك.

19. The people with the least friends are kings.

وأقل الناس صديقا الملك.

20. The poorest people are the greediest ones.

وأفقرُ الناس الطَّامِع.

21. The richest of all people are those who are not captured by greed.

وأغنى الناس مَن لم يكن للحرص أسيراً.

22. The best of the faithful are people with the best of character.

وأفضلُ الناس إيماناً أحسنُهم خُلقاً.

23. The best of the honored people are the most pious people.

وأكرمُ الناس أتقاهم.

24. The best of the great people are those who avoid what does not concern them.

وأعظمُ الناس قدرا مَن ترك ما لا يَعنيه.

25. The best of the pious people are those who leave the dispute even if they are right.

وأورعُ الناس مَن ترك المِراءَ وإن كان مُحقّاً.

26. The people with the least chivalry are those who lie.

وأقلُّ الناس مُروّةً مَن كان كاذباً.

27. The most distressed of people are the kings.

وأشقى الناس الملوك.

28. The most hated of all people are the arrogant.

وأمقَتُ الناس المتكبّر.

29. The biggest strugglers of people who strive are those who avoid sin.

وأشدُّ الناس اجتهاداً مَن ترك الذنوب.

30. The best of the forbearing people are those who flee from the ignorant people.

وأحلم الناس، مَن فرّ من جُهّال الناس.

31. The best of the prosperous people are those who associate with honorable people.

وأسعدُ الناس، مَن خالط كرام الناس.

32. The best of the intelligent people are the most tolerant of the bitterness of others.

وأعقلُ الناس، أشدُّهم مُداراةً للناس.

33. The most entitled people to be suspected are those who associate most with the suspects.

وأَولى الناس بالتهمة، مَن جالس أهل التهمة.

34. The most tyrannical of people are those who kill other than the murderer and punish other than the perpetrator.

وأعتى الناس مَن قَتَل غير قاتله، أو ضرب غير ضاربه.

35. The best people expected to forgive are those with the most authority to punish.

وأَولى الناس بالعفو أقدَرُهم على العقوبة.

36. The most entitled people to sin are the foolish slanderers.

وأحق الناس بالذنب السفيه المغتاب.

37. The lowest of people are those who insult people.

وأذلُّ الناس، مَن أهان الناس.

38. The best of the cautious people are those who swallow their anger most.

وأحزمُ الناس أكظمُهم للغيظ.

39. The most righteous people are the best reconcilers between people.

وأصلحُ الناس، أصلحُهم للناس.

40. The best of people are the most useful to people.

وخير الناس، مَن انتفع به الناس.

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Inscriptions of the Gates of Paradise & Hell

Aliwaale — Thu, 25 May 2017 02:27:56 +0000

Hadith

Paradise

Hell

Inscriptions of the Gates of Paradise & Hell

Source: Bihar Al-Anwar, V.8, P.144

With Isnad1 that is traced back to Abdullah bin Mas’oud, he said: The Apostle of Allah said (s):

بالإسناد يرفعه إلى عبد الله بن مسعود قال: قال رسول الله (ص):

“When I was led in ascension into heaven, Gabriel (A) said to me: Paradise and Hell have been commanded to come before you. He (the Prophet (S)) said: I saw Paradise and what it contains from blessings and I saw Hell and what it consists from torment. Paradise has 8 gates. On each gate there are 4 words. Each word is worth more than this world and what is therein, only for those who appreciate (their meaning) and puts them into practice. While Hell has 7 gates, on each gate there are 3 words. Each word is worth more than this world and what is therein, only for those who appreciate (their meaning) and puts them into practice.

لما أسرى بي إلى السماء قال لي جبرئيل: قد أمرت الجنة والنار أن تعرض عليك، قال: فرأيت الجنة وما فيها من النعيم، ورأيت النار وما فيها من العذاب، والجنة فيها ثمانية أبواب، على كل باب منها أربع كلمات، كل كلمة خير من الدنيا وما فيها لمن يعلم ويعمل بها، وللنار سبعة أبواب، على كل باب منها ثلاث كلمات، كل كلمة خير من الدنيا وما فيها لمن يعلم ويعمل بها،

Gabriel (A) said to me: O Muhammad read what is written on the gates, I thus read.

قال لي جبرئيل: اقرأ يا محمد ما على الابواب فقرأت ذلك،

As for the gates of Paradise, it is written on the first of its gates: There is no god but Allah. Muhammad is the messenger of Allah. Ali is the friend of Allah. For everything there is a trick, and life’s trick consists of four qualities: To have contentment, to sacrifice for the truth, to refrain from malice and to be in the company of virtuous people.

أما أبواب الجنة فعلى أول باب منها مكتوب: لا إله إلا الله، محمد رسول الله، علي ولي الله، لكل شيء حلية وحيلة العيش أربع خصال: القناعة، وبذل الحق، وترك الحقد، ومجالسة أهل الخير.

On the second gate, it is written: There is no god but Allah. Muhammad is the messenger of Allah. Ali is the friend of Allah. For everything there is a trick, and the trick for happiness consists of four qualities: To wipe over the head of orphans, to show affection towards the widows, to strive in fulfilling the needs of believers, and to check on the poor and the needy.

وعلى الباب الثاني مكتوب: لا إله إلا الله، محمد رسول الله، علي ولي الله، لكل شيء حيلة وحيلة السرور في الآخرة أربع خصال: مسح رؤوس اليتامى، والتعطف على الارامل، والسعي في حوائج المؤمنين، والتفقد للفقراء والمساكين.

On the third gate it is written: There is no god but Allah. Muhammad is the messenger of Allah. Ali is the friend of Allah. For everything there is a trick, and the trick for good health in this world consists of four qualities: to speak little, sleep little, walk little and eat little.

وعلى الباب الثالث مكتوب: لا إله إلا الله، محمد رسول الله، علي ولي الله، لكل شئ حيلة وحيلة الصحة في الدنيا أربع خصال: قلة الكلام، وقلة المنام، وقلة المشي، وقلة الطعام.

On the fourth gate it is written: There is no god but Allah. Muhammad is the messenger of Allah. Ali is the friend of Allah. Let him who believes in Allah and the Last Day be hospitable towards his guest. Let him who believes in Allah and the Last Day, be generous towards his neighbor. Let him who believes in Allah and the last Day, be kind towards his parents. Let him who believes in Allah and the Last Day, either speak good or remain silent.

على الباب الرابع مكتوب: لا إله إلا الله، محمد رسول الله، علي ولي الله، من كان يؤمن بالله واليوم الآخر فليكرم ضيفه من كان يؤمن بالله واليوم الآخر فليكرم جاره، من كان يؤمن بالله واليوم الآخر فليكرم والديه، من كان يؤمن بالله واليوم الآخر فليقل خيرا أو يسكت.

On the fifth gate it is written: There is no god but Allah. Muhammad is the messenger of Allah. Ali is the friend of Allah. Let him who does not want to be oppressed, not oppress others. Let him who does not wish to be slandered, not slander others. Let him who does not want to be humiliated, not humiliate others and let him who wishes to hold fast to the most trustworthy handhold that never breaks, in this world and the Hereafter, say: There is no god but Allah. Muhammad is the messenger of Allah. Ali is the friend of Allah.

وعلى الباب الخامس مكتوب: لا إله إلا الله، محمد رسول الله، علي ولي الله، من أراد أن لا يظلم فلا يظلم، ومن أراد أن لا يشتم فلا يشتم، ومن أراد أن لا يذل فلا يذل، ومن أراد أن يستمسك بالعروة الوثقى في الدنيا والآخرة فليقل: لا إله إلا الله، محمد رسول الله، علي ولي الله.

On the sixth gate it is written: There is no god but Allah. Muhammad is the messenger of Allah. Ali is the friend of Allah. Let him who wishes to have his grave wide and broad, build mosques. Let him who does not wish to be eaten by earth worms attend the mosques. Let him who wants his body to remain soft, tender and never be decomposed, sweep the (floors) of the mosques and let him who wants to witness his place in Paradise, cover the (floors) of mosques with rugs.

وعلى الباب السادس مكتوب: لا إله إلا الله، محمد رسول الله، علي ولي الله، من أراد أن يكون قبره وسيعا فسيحا فليبن المساجد، ومن أراد أن لا تأكله الديدان تحت الارض فليسكن المساجد ومن أحب أن يكون طريا مطرا لا يبلى فليكنس المساجد ومن أحب أن يرى موضعه في الجنة فليكس المساجد بالبسط.

On the seventh gate it is written: There is no god but Allah. Muhammad is the messenger of Allah. Ali is the friend of Allah. The purity of the heart is found in four qualities: In visiting the sick, participating in funerals, in purchasing shrouds and repaying loans.

وعلى الباب السابع مكتوب: لا إله إلا الله، محمد رسول الله، علي ولي الله، بياض القلب في أربع خصال: عيادة المريض، واتباع الجنائز، وشراء الاكفان، ورد القرض.

On the eighth gate it is written: There is no god but Allah. Muhammad is the messenger of Allah. Ali is the friend of Allah: Let him who wishes to enter from these gates, hold fast to four qualities: generosity, good manners, charity and abstention from harming the servants of Allah.

وعلى الباب الثامن مكتوب: لا إله إلا الله، محمد رسول الله، علي ولي الله، من أراد الدخول من هذه الابواب فليتمسك بأربع خصال: السخاء، وحسن الخلق، والصدقة، والكف عن أذى عباد الله تعالى.

And I saw written on the gates of Hell:

ورأيت على أبواب النار مكتوبا

On the first gate, three words are written: Whoever seeks Allah’s pleasure will find happiness and whoever fears Allah will find peace while the one who is conceited and at loss is he who implores and fears other than Allah.

على الباب الاول ثلاث كلمات: من رجا الله سعد، ومن خاف الله أمن، والهالك المغرور من رجا غير الله وخاف سواه.

On the second gate: Let him who does not wish to be unclothed on the Last Day, clothe the bare skins in this world. Let him who does not wish to be thirsty on the Last Day, give water to the thirsty ones in this world, and let him who does not wish to be hungry on the Last Day, feed the hungry bellies of this world.

وعلى الباب الثاني: من أراد أن لا يكون عريانا يوم القيامة فليكس الجلود العارية في الدينا، من أراد أن لا يكون عطشانا يوم القيامة فليسق العطاش في الدنيا، من أراد أن لا يكون يوم القيامة جائعا فليطعم البطون الجائعة في الدنيا.

On the third gate it is written: Allah’s curse is on those who do not speak the truth. Allah’s curse is on the greedy ones. Allah’s curse in on the oppressors.

وعلى الباب الثالث مكتوب: لعن الله الكاذبين، لعن الله الباخلين، لعن الله الظالمين.

On the fourth gate three words are written: Allah humiliates whoever insults Islam. Allah humiliates whoever belittles The Prophet’s Household. Allah humiliates whoever assists the tyrants in their oppression of people.

وعلى الباب الرابع مكتوب ثلاث كلمات: أذل الله من أهان الاسلام، أذل الله من أهان أهل البيت، أذل الله من أعان الظالمين على ظلمهم للمخلوقين.

On the fifth gate three words are written: do not follow (your) desires for desires are contrary to belief, do not speak about what concerns you not, for you may lose Allah’s mercy and never rally to be among the supporter of tyrants.

وعلى الباب الخامس مكتوب ثلاث كلمات: لا تتبعوا الهوى فالهوى يخالف الايمان، ولا تكثر منطقك فيما لا يعنيك فتسقط من رحمة الله، ولا تكن عوانا للظالمين.

On the sixth gate it is written: I have been made unlawful on those who are diligent (in their worship), I have been made unlawful on those who are charitable and I have been made unlawful on those who performed fasting.

وعلى الباب السادس مكتوب: أنا حرام على المجتهدين، أنا حرام على المتصدقين، أنا حرام على الصائمين.

On the seventh gate three words are written: Bring yourself to account before you are brought to account. Reprimand your own selves before you will be reprimanded and invoke Allah now before you are brought before Him where you are then unable to invoke Him.

على الباب السابع مكتوب ثلاث كلمات: حاسبوا نفوسكم قبل أن تحاسبوا، ووبخوا نفوسكم قبل أن توبخوا، وادعوا الله عز وجل قبل أن تردوا عليه ولا تقدروا على ذلك.

Verily, His gracious Prophet spoke the truth!

1. Isnad: is an ascription (of an Islamic tradition) where an uninterrupted chain of authorities are traceable in an ascending order of traditionaries, to the first authority.

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Hadith Unwan al-Basri

Aliwaale — Thu, 25 May 2017 02:21:47 +0000

Hadith

Hadith Unwan al-Basri
حدیث عنوان البصری

In the Name of Allah

Instruction of Imam Sadiq (as) for the wayfarers towards Allah
Translated by Ali Alsamail
Source: Bihar Al-Anwar, vol.1 p.226

*****

Al-Sheikhul Baha’i (may the mercy of Allah be upon him) has narrated in his Kashkul:

روى الشيخ البهائي (رحمه الله) في كشكوله:

Al-Sheikh Shamsul Din Muhammad ibn Makki said: ‘I have transcribed from the writings of Sheikh Ahmad al-Farahani, (may the Mercy of Allah be upon him), who narrated from Unwan al-Basri, an elderly man of 94 years, who said: “For a number of years, I frequently visited Malik ibn Anas, and so when Ja’far al-Sadiq (as) came to Madina, I also visited him frequently as I wished to learn from him in the same way I learned from Malik.

قال الشيخ شمس الدين محمد بن مكي: نقلت من خط الشيخ احمد الفراهاني رحمه الله:

عن عنوان البصري وكان شيخا كبيرا قد اتى عليه اربعون وتسعون سنة قال كنت اختلف الى مالك بن انس سنين فلما قدم جعفر الصادق (ع) المدينة اختلفت اليه واحببت ان آخذ عنه كما اخذت عن مالك.

One day Ja’far Al- Sadiq (as) said to me: ‘People demand much from me, however I also have many important rituals to perform. Therefore please do not distract me from my rituals, rather go to Malik and continue to visit and learn from him.’

فقال لي يوما إني رجل مطلوب ومع ذلك لي اوراد في كل ساعة من آناء الليل والنهار فلا تشغلني عن وردي وخذ عن مالك واختلف اليه كما كنت تختلف اليه.

‘I was disappointed by this. I left Ja’far Al-Sadiq and said to myself: ‘If he had seen any good in me he would not have prevented me from visiting and learning from him.’ So I entered the Mosque of the Messenger (S) and sent my greetings to him. I returned to the shrine and prayed two rak’at there, asking: ‘O Allah, O Allah, make the heart of Ja’far (as) kind towards me and bless me with his knowledge through which I will be guided to Your Straight Path’.

فاغتممت من ذلك وخرجت من عنده وقلت في نفسي لو تفرس فيّ خيرا لما زجرني عن الاختلاف اليه والاخذ عنه فدخلت مسجد الرسول (ص) وسلّمت عليه ثم رجعت من الغد الى الروضة وصلّيت فيها ركعتين وقلت اسألك يا الله يا الله ان تعطف على قلب جعفر وترزقني من علمه ما اهتدي به الي صراطك المستقيم

I returned straight to my house not visiting Malik ibn Anas, despondent from what my heart had tasted from the love of Ja’far. I did not leave my house except for the obligatory prayers, until I could stand it no longer. It was after the Afternoon Prayer that I put on my clothes, sandals and set out to see Imam Ja’far.

ورجعت الى داري مغتما ولم اختلف الى مالك بن انس لما اُشرب قلبي من حبّ جعفر. فما خرجت من داري الاّ الى الصلاة المكتوبة حتى عيل صبري. فلما ضاق صدري تنعلت وترديت وقصدت جعفرا وكان بعد ما صليت العصر.

When I reached the door of his house I asked for permission to enter. His servant came out and asked: ‘What is your need?’ I answered: ‘Greeting the honorable one’. He said: ‘He is standing in his place of prayer’. So I sat near his door. It was not long before the servant came to me saying: ‘Enter with the blessing of Allah’.

فلما حضرت باب داره استأذنت عليه فخرج خادم له فقال ما حاجتك؟ فقلت: السلام على الشريف. فقال هو قائم في مصلاه فجلست بحذاء بابه فما لبث الا يسيرا اذ خرج خادم فقال ادخل على بركة الله.

I entered, relayed my greetings to Ja’far Al-Sadiq (as) which he returned. He (as) then said: ‘Please be seated. May Allah forgive you.’ I sat and he was silent for a long time. Then he (as) raised his head and said: ‘What are you known as?’ ‘Abu Abdullah,’ (the father of the slave of God) I replied. He (as) said: ‘May Allah affirm your name and give you success. O Abu Abdullah, what is your need?’ I said: ‘I asked Allah to make your heart kind towards me and to bless me with knowledge from you. I hope that Allah, the Exalted, has answered my request with regards to the honorable one (as).’

فدخلت وسلّمت عليه فردّ السلام وقال اجلس غفر الله لك. فجلست فاطرق مليا ثم رفع راسه وقال: ابو من؟ قلت: أبو عبد الله. قال: ثبّت الله كنيتك ووفّقك يا أبا عبد الله! ما مسألتك؟ فقلت: سألت الله ان يعطف قلبك عليّ ويرزقني من علمك وأرجو انّ الله تعالي اجابني في الشريف ما سألته.

The Imam (as) said: ‘O Abu Abdullah! Knowledge is not obtained by learning. Rather, it is a light which enters the heart of whoever Allah, the Blessed and Exalted, wishes to guide. So if you want knowledge, first find in yourself the reality of slavery. Seek knowledge by utilizing it and ask Allah to make you understand, then He will make you understand.’

فقال (عليه السلام): يا أبا عبد الله ليس العلم بالتعلم انما هو نور يقع في قلب من يريد الله تبارك وتعالى ان يهديه فان اردت العلم فاطلب اوّلا في نفسك حقيقة العبودية. اطلب العلم باستعماله واستفهم الله يفهمك.

I said: ‘O honorable one, what is the reality of slavery?’

قلت: يا شريف! ما حقيقة العبودية؟

He (as) said: ‘Reality of slavery has three strands:

Firstly, a slave does not see ownership for himself of the things that Allah has entrusted to him, because slaves do not possess ownership. Slaves see wealth as that of Allah and place it wherever He has commanded them to.

Secondly a slave does not plan his own affairs, being entirely occupied with what Allah, the Exalted has planned.

Thirdly, he is entirely occupied with what Allah, the Exalted, has commanded him to do and prohibited him from doing.

قال (عليه السلام):

ثلاثة اشياء: ان لا يرى العبد لنفسه فيما خوّله الله ملكا لان العبيد لا يكون لهم ملك يرون المال مال الله يضعونه حيث امرهم الله به، ولا يدبّر العبد لنفسه تدبيرا، وجملة اشتغاله فيما امر الله تعالى به ونهاه عنه.

So if a slave does not see any ownership for himself of that which Allah has entrusted to him, it would be easy for him to spend only in the way that Allah, the Exalted, has commanded him to spend, and if a slave leaves the management of his self to his Manager then the afflictions of this world become easy on him, and if a slave occupies himself with what Allah, the Exalted, commanded him to do and prohibited him from doing he will not have the free time to engage in futile debate and boasting with people.

فاذا لم ير العبد لنفسه فيما خوّله الله تعالى ملكا هان عليه الانفاق فيما امره الله تعالى ان ينفق فيه وإذا فوّض العبد تدبير نفسه على مدبّره هان عليه مصائب الدنيا وإذا اشتغل العبد بما امره الله تعالى ونهاه لا يتفرغ منهما الى المراء والمباهاة مع الناس.

So if Allah honors the slave with these three, the world, Iblis and all creation would become low in the eyes of the slave and he would not yearn after this world, its wealth or personal pride. He would not seek what people have, for glory or superiority (amongst them) and would not leave his days to pass away in vain. This is the first stage of piety. Allah, the Blessed and Exalted, said:

فاذا أكرم الله العبد بهذه الثلاثة هان عليه الدنيا وابليس والخلق ولا يطلب الدنيا تكاثرا وتفاخرا ولا يطلب ما عند الناس عزا وعلوا ولا يدع ايامه باطلا. فهذا اول درجه التقي. قال الله تبارك وتعالى:

‘(As for) that future abode, We assign it to those who have no desire to exalt themselves in the earth nor to make mischief and the good end is for those who guard (against evil)’(28:83).

"تلك الدار الآخرة نجعلها للذين لا يريدون علوا في الارض ولا فسادا والعاقبة للمتقين".

I said: ‘O Abu Abdullah, advise me further on this matter. He (as) said: ‘There are nine things to advise for those seeking the path to Allah, the Exalted and I ask Allah to guide you in putting this advice into practice. Three of them are with regards to self- asceticism, three of them are with regards to forbearance and three of them are with regards to knowledge. Maintain them and guard against taking them lightly.’’

قلت يا ابا عبد الله: اوصني. قال (عليه السلام):

اوصيك بتسعة اشياء فإنها وصية لمريدي الطريق الي الله تعالي والله اسال ان يوفقك لاستعماله، ثلاثة منها في رياضة النفس وثلاثة منها في الحلم وثلاثة منها في العلم فاحفظها واياك والتهاون بها.

Unwan said: ‘so I gave him my full attention, and he (as) continued:

قال عنوان: ففرغت قلبي له.

Regarding the self-asceticism, be wary of eating that which you do not crave for because this leads to stupidity and imbecility. Do not eat unless you are hungry and if you eat, eat that which is halal, mentioning the name of Allah, and remember the narration of the Messenger (S) where he says: ‘No human has filled a cavity worse than his stomach. Let him leave a third for his food, a third for his drink, and a third for the air he breathes.’

فقال (ع): اما اللواتي في الرياضة: فإياك ان تأكل مالا تشتهيه فانه يورث الحماقة والبله ولا تأكل الا عند الجوع وإذا اكلت فكل حلالا وسم الله واذكر حديث الرسول (ص)‌: ما ملاء آدمي وعاء شرا من بطنه فان كان ولابد فثلث لطعامه وثلث لشرابه وثلث لنفسه.

With regards to forbearance; if someone says to you ‘if you say one thing (of insult to me), you will hear ten things’ you should say to him: ‘if you say ten (insulting) things, you will not hear even one from me’. If someone swears at you, say to him: ‘if you are truthful in what you say then I ask Allah to forgive me, and if you are lying in what you say, then I ask Allah to forgive you’. Finally, if someone promises you obscene language then promise him advice and care.

وامّا اللواتي في الحلم: فمن قال لك ان قلت واحده سمعت عشرا. فقل ان قلت عشرا لم تسمع واحده. ومن شتمك فقل له ان كنت صادقا فيما تقول فأسال الله ان يغفر لي وان كنت كاذبا فيما تقول فأسأل الله ان يغفر لك. ومن وعدك بالخنى فعده بالنصيحة والرعاء.

With regards to knowledge, ask the scholars that which you do not know, and avoid asking them if it will cause embarrassment or trial. Be wary of acting on your own opinion and take precaution in all matters that you can find a way (for precaution). Avoid giving religious edicts just as you would avoid a lion, and do not make your neck a bridge for people. (Don’t carry the burden of people’s sins)

واما اللواتي في العلم: فاسأل العلماء ما جهلت، واياك ان تسألهم تعنتا وتجربة واياك ان تعمل برأيك شيئا وخذ بالاحتياط في جميع ما تجد اليه سبيلا واهرب من الفتيا هربك من الاسد ولا تجعل رقبتك للناس جسرا.

Now that I have advised you, you may leave O Abdullah! And don’t interrupt my rituals, for I am a man covetous regarding my spiritual self. May peace be upon the one who follows True Guidance’.’’

قم عني يا أبا عبد الله فقد نصحت لك ولا تفسد عليّ وردي فاني أمرئ ضنين بنفسي والسلام على من اتبع الهدى.

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Ali Alsamail

Allamah al-Hilli on Imamate in his Kashf al-Murad, Part 4

Aliwaale — Wed, 10 May 2017 18:15:09 +0000

Imamah

This part of the text expands on the proofs for his authority over the companions that qualify him for leadership such as his extraordinary courage, deep insight, matchless asceticism and devotion, and boundless patience.

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Allamah al-Hilli on Imamate in his Kashf al-Murad, Part 3

Aliwaale — Wed, 19 Apr 2017 02:45:45 +0000

Imamah

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Allamah al-Hilli on Imamate in his Kashf al-Murad, Part 2

Aliwaale — Tue, 28 Mar 2017 03:20:20 +0000

Imamah

The previous part of this series displayed the responses to objections raised against Imamate from prominent scholar Allamah Hilli's Kashf al-Murad, expanded on from Nasir al-Din al-Tusi's Tajrid al-I'tiqad - the first treatise on Shi'i theology. Kashf al-Murad is one of the most widely read of Allamah al-Hilli's publications as it is the first commentary written on Allamah al-Tusi's work. This part continues with discussions on the proofs for the Imamate of Ali, his superiority to the companions, the Imamate of the eleven Imams after him, and rules concerning those opposed to his leadership.k

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