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بزرگ مجاهدي كه تشرفات مكرر او به محضر حضرت ولي عصر (ع) ثابت و حتمي است. آن بزرگوار از فقها و مجتهدان برجسته اي بود كه در سال 1346 ه.ق بر ضد بي بند و باري خاندان پهلوي قيام كرد. او در آن اوج خفقان رضاخاني، لحظه اي از امر به معروف و نهي از منكر غفلت نداشت و صريحاً بر فراز منبر از جنايات رضاخان پرده برمي داشت. در نوروز سال 1306 ش، زن رضاخان به همراه عده اي از زنان دربار، بدون حجاب و با آرايش كامل، وارد حرم حضرت معصومه عليه السلام شدند . در آن هنگام تنها عالمي كه مقابل اين هتك حرمت ايستاد و آنان را از حرم بيرون راند، آيت ا... بافقي بود. هنگامي كه خبر اعتراض دليرانه او به گوش رضاخان رسيد، شخصاً به قم آمد، آن روحاني مبارز را دستگير و شخصاً او را زير مشت و لگد خود گرفت و پس از ضرب و شتم، آن عنصر تقوا و فضيلت را به شهر ري تبعيد كرد.
يكي از بزرگان قم، آن شب در عالم رويا به محضر مقدس حضرت بقيت ا... (عج) شرفياب شد و آن حضرت را مشاهده نمود كه سوار بر اسب عازم تهران هستند و پيش از حركت، به حرم مطهر عمه اش حضرت معصومه روي نموده، فرمودند: « السلام عليك يا عمتي المظلومه، لعن ا... قوما هتكوا حرمتك و كسروا حصنك؛ سلام بر تو اي عمه مظلوم ام، خداي لعنت كند گروهي كه به حريم تو جسارت كردند و بست ترا شكستند. 1»
1 مهدي پور، كريمه اهل بيت، ص 209، ماهنامه كوثر، ش 13، ص 12 .
در وجود انسان يک منبع سرشار از نور و علم و معرفت است که دسترسي به آن ممکن نيست، مگر با رياضاتي مشروع که مهم‌ترين آنها پرهيز از گناه و لقمه حرام است. اين صفت نيکو در صورتي براي انسان پديد مي آيد که دوره‌اي پي در پي و متوالي از تفکر در زمينه‌هاي گوناگون را بگذراند. آن گاه است که چشم انسان به آن سرچشمه باز مي شود و قلب آدمي نوراني مي‌گردد. پس از رسيدن به مرتبه تفکر، عالم هستي، کتاب درسي انسان مي‌شود.
با مطالعه بيشتر و دقت فراوان‌تر، نورافشاني زيادتر مي‌گردد. تا اين‌که پس از چندين سال، بينايي چشم، روشنايي دل و نورانيت دروني، نصيب آدمي مي‌شود و در پي آن است که همه معارف اسلام را آن طور که هست، با وجدان مي‌يابد. آنچه حق است مي‌يابد و طهارت درون و باطن همراه او مي‌شود. فکر جريان يافته، محصولات ارزنده‌اي به عالم وجود تقديم مي‌کند. بسياري از ابتکارات، خلاقيت‌ها و نوآوري‌ها در پي اين حالت نصيب انسان مي‌گردد.
بنده چهار سال مدام مشغول تفکر بودم تا اين‌که دريچه‌اي به رويم باز شد. در موضوعي ده سال به فکر و تعمق اشتغال داشتم و سرانجام به نتيجه رسيدم. اگر تفکر در زندگي انسان باشد، عبادات انسان عمق بيشتري مي‌يابد و حال معنوي بهتري خواهد داشت.
تفکر است که بيداري صبحگاهي آدمي را عظمت مي‌بخشد و به تهجد و عبادات او بها مي‌دهد. بايد قبل از اذان صبح بيدار شويم و مدتي فکر کنيم تا آثار معجزه آساي تفکر را دريابيم. اگر جاي خلوت و مکاني مقدس را انتخاب کنيم، برکات بيشتري خواهد داشت. بنده اغلب جاهايي که مي‌خواستم بروم پياده مي‌رفتم و راه‌هاي خلوت را انتخاب مي‌کردم، تا بتوانم بهتر و بيشتر به فکر خود ادامه دهم. گاهي مسيري سي کيلومتر بود، اما خسته نمي‌شدم؛ زيرا هميشه مشغول به تفکر و تعمق بودم. بارها پياده به مسجد جمکران مي‌رفتم، تا بهتر بتوانم چيزهايي را به دست آورم و فکر کنم.
بايد بدانيم که فکور بودن، نقش ارزشمندي در رسيدن به مقامات معنوي دارد. بسياري از معضلات فکري و مشکلات علمي انسان حل مي‌شود، مسائلي همچون حاکميت خداي متعال بر هستي، مقام و ارزش معصومين عليهم السلام و نقش آنان در جهان و عالم تکوين، عظمت قدرت الهي و ضعف خرد بشري و قدرت‌هاي ظاهري در مقابل پروردگار متعال.
سایت مهدویت
درميانه راه قديم جمكران باغي داشت و منزل بسيار ساده و محقري در ميان آن. با اينكه سوادي نداشت، ولي با امام زمان (عج) ارتباطي قوي و سر وسري داشت. از آذربايجان شوروي، راهي قم گشته بود. دلش را با امام زمانش به سايه سار حرم كريمه اهل بيت عليهم السلام و همسايگي مسجد مقدس جمكران آورده بود. در همان آذربايجان كه به شغل شيرفروشي اشتغال داشت، مورد عنايت قطب عالم امكان واقع گشته بود. روزي صاحب منصبي، ليوان شيري را مي طلبد و به ناگاه خشمگين مي شود و اسلحه را به روي او مي كشد تا او را هدف قرار دهد. او فريادي از ته دل مي كشد و مي گويد: « يا صاحب الزمان!» در همان حال، دست آن افسر روسي از كار مي افتد و فلج مي شود. او بسيار اهل كتمان اسرار و تشرفات خويش بود، و فقط گاهي براي برخي از خواص چيزهايي را مي گفت 1.
به گواهي تني چند از اساتيد اخلاق و عرفان حوزه علميه قم، باغ و منزل آن بزرگوار، محل آمد و رفت آقا امام زمان (ع) بوده است. آن بزرگوار براي يكي از اساتيد اخلاق حوزه تعريف كرده بود كه روزي در باغ مشغول كار بودم كه ناگاه ديدم حضرت مولا تشريف‌آوردند. به خدمتش شتافتم و به همراه آن حضرت در زير سايه درختي نشستيم. چند دقيقه اي گفت و گو كرديم... حضرت فرمودند: « خسته هستم. مي خواهم اندكي استراحت كنم. » و آن گاه حضرت سر مبارك خويش را بر پاي من گذاشتند و اندكي خوابيدند و ... يكي از ارادتمندان آن جناب نقل مي كرد: « آن بزرگوار يك بار به مسجدي در قم اشاره كرد و فرمود: همينك امام زمان (ع) تشريف آوردند و مسجد را افتتاح كردند. 1»
1 ر.ك: حسيني، در كوچه عشق، ص 57ـ52.
2 همان منبع
وصنف أبو بكر الحصني الدمشقي الشافعي كتاباً يـرد فيـه على ابن تيمية (1) بعنوان دفع شُبه من شَبَه وتمرد ونسب ذلك إلى الإمام أحمد ، ومما جاء في هذا الكتاب قوله : قال بعض علماء الحنابلة في الجامع الأموي في ملأ من الناس : لو اطلع الحصني على ما اطلعنا عليه من كلامه لأخرجه من قبره وأحرقه ... (2)
وقال أيضاً : ثم اعلم أنّ مثل هؤلاء قد لا يقدرون على مقاومة العلماء إذا قاموا في نحره ، فجعل له مخلصاً منهم بأنّ ينظر إلى الأمر إليه في ذلك المجلس ، فيقول له : ما عقيدة إمامك ؟ فإذا قال : كذا وكذا ، قال : أشهد أنها حق ، وأنا مخطيء ، واشهدوا أني على عقيدة إمامك ، وهذا كان سبب عدم إراقة دمه ، فإذا انفض المجلس أشاع أتباعه أنّ الحق في جهته ومعه ، وأنه قطع الجميع ، ألا ترون كيف خرج سالماً حتى حصل بسبب ذلك افتتان خلق كثير لا سيما من العوام ، فلما تكرر ذلك منه علموا أنه إنما يفعل ذلك خديعة ومكراً ، فكانوا مع قوله ذلك يسجنونه ، ولم يزل ينتقل من سجـن إلى سجـن حتى أهلكـه الله عز وجـل في سجن الزندقة والكفر . (3)
وقال أيضاً : وأزيد على ذلك ما ذكره صاحب عيون التواريخ ، وهو ابن شاكر ويُعرف بصلاح الدين الكتبي ، وبالتريكي ، وكان من أتباع ابن تيمية ، وضُرب الضرب البليغ لكونه قال لمؤذن في مأذنة العروس وقت السحر : أشركت ، حين قال :
ألا يا رسول الله أنت وسيلتي إلى الله في غفران ذنبي وزلتي
وأرادوا ضرب عنقه ، ثم جددوا إسلامه ، ,إنما أذكر ما قاله لأنه أبلغ في حق ابن تيمية في إقامة الحجة عليه ، مع أنه أهمل أشياء من خبثه ولؤمه ، لما فيها من المبالغة في إهانة قدوته ، والعجب أنّ ابن تيمية ذكرها ، وهو سكت عنها فمن ذلك ما أخبر به أبو الحسن علي الدمشقي في صحن الجامع الأموي عن أبيه قال : كنا جلوساً في مجلس ابن تيمية ، فذكر ووعظ وتعرض لآيات الاستواء ثم قال : واستوى الله على عرشه كاستوائي هذا ، قال : فوثب الناس عليه وثبة واحدة وأنزلوه من الكرسي وبادروا إليه ضرباً باللكم والنعال وغير ذلك حتى أوصلوه إلى بعض الحكّام ، واجتمع في ذلك المجلس العلماء ، فشرع يناظرهم ، فقالوا إليه ما الدليل على ما صدر منك ؟ فقال : قوله تعالى : ( الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى ) (4) ، فضحكوا منه ، وعرفوا أنه جاهل لا يجري على قواعد العلم ... (5)
ونظير ما تقدم نقله ابن بطوطة في كتابه تحفة النظّار المعروف برحلة ابن بطّوطة ، يقول في رحلته : وكان بدمشق من كبار فقهاء الحنابلة تقي الدين بن تيمية ، كبير الشام ، يتكلم في الفنون ، إلا أنّ في عقله شيئاً ، وكان أهل دمشق يعظمونه أشد التعظيم ، ويعظهم على المنبر ، وتكلم مرة بأمرٍ أنكره الفقهاء ، ورفعوا إلى الملك الناصر ، فأمر بإشخاصه إلى القاهرة ، وجمع القضاة بمجلس الملك الناصر ، وتكلم شرف الدين الزواوي المالكي وقال : إنّ هذا الرجل قال كذا وكذا ، وعدد ما أنكر على ابن تيمية ، وأحضر العقود بذلك ووضعها بين يدي قاضي القضاة ، وقال قاضي القضاة لابن تيمية : ما تقول ؟ قال : لا إله إلا الله ، فأعاد عليه ، فأجاب بمثل قوله ، فأمر الملك الناصر بسجنه ، فسجن أعواماً ، وصنف في السجن كتاباً في تفسيـر القـرآن سماه بـ ( البحر المحيط ) ، في نحو أربعين مجلداً ، ثم إنّ أمه تعرضت للملك الناصر وشكت إليه ، فأمر بإطلاقه ، إلى أنْ وقع ذلك منه ثانية ، وكنت إذْ ذاك بدمشق فحضرته يوم الجمعة وهو يعظ الناس على منبر الجامع ويُذكرهم ، فكان من جملة كلامه أنْ قال : إنّ الله ينزل إلى سماء الدنيا كنزولي هذا ، ونزل درجة من درج المنبر ، فعارضه فقيه مالكي يعرف بابن الزهراء ، وأنكر ما تكلم به ، فقامت العامة إلى هذا الفقيه وضربوه بالأيدي والنعال ضرباً كثيراً حتى سقطت عمامته ، وظهر على رأسه شاشية حرير ، فأنكروا عليه لباسها ، واحتملوه إلى دار عز الدين بن مسلم قاضي الحنابلة ، فأمر بسجنه وعزره بعد ذلك ، فأنكر فقهاء المالكية والشافعية ما كان من تعزيره ، ورفعوا الأمر إلى ملك الأمراء سيف الدين تنكز ، وكان من خيار الأمراء وصلحائهم ، فكتب إلى الملك الناصر بذلك ، وكتب عقداً شرعياً على ابن تيمية بأمور منكرة ، منها أنّ المطلق بالثلاث في كلمة واحدة لا تلزمه إلا طلقة واحدة ، ومنها أنّ المسافر الذي ينوي بسفره زيارة القبر الشريف زاده الله طيباً لا يقصّر الصلاة ، وسوى ذلك ما يشبهه ، وبعث العقد إلى الملك الناصر ، فأمر بسجن ابن تيمية بالقلعة فسجن بها حتى مات في السجن . (6)
وكان من جملة ما نقله أبو بكر الحصني الشافعي حيث قال : ولنرجع إلى ما ذكره ابن شاكر في تاريخه في الجزء العشرين ، قال : وفي سنة خمس وسبعمائة في ثامن رجب عُقد مجلس بالقضاة والفقهاء بحضرة نائب السلطنة بالقصر الأبلق ، فسُئل ابن تيمية عن عقيدته ، فأملى شيئاً منها ، ثم أحضر عقيدته الواسطية ، وقرئت في المجلس ، ووقعت بحوث كثيرة ، وبقيت مواضع أخرى إلى مجلس ثان ، ثم اجتمعوا يوم الجمعة ثاني عشر من رجب وحضر المجلس صفي الدين الهندي ، وبحثوا ، ثم اتفقوا على أنّ كمال الدين الزملكاني يحاقق ابن تيمية ، ورضوا كلهم بذلك ، فأفحم كمال الدين ابن تيمية ، وخاف ابن تيمية على نفسه ، فأشهد على نفسه الحاضرين أنه شافعي المذهب ، ويعتقد ما يعتقده الإمام الشافعي ، فرضوا منه بذلك ، وانصرفوا ، ثم إنّ أصحاب ابن تيمية أظهروا أنّ الحق ظهر مع شيخهم ، وأنّ الحق معه ، فأحضروا إلى مجلس القاضي جلال الدين القزويني ، وأحضروا ابن تيمية ، وصُفع ، ورسم تعزيره ، فشُفع فيه ، وكذلك فعل
الحنفي باثنين من أصحاب ابن تيمية ... الخ . (7)
المصادر:
(1) وقد طبع هذا الكتاب بطبعة دار إحياء الكتب العربية بالقاهرة سنة 1350 هـ ، وطبعة المكتبة الأزهرية للتراث ، وهي غير مؤرخة .
(2) دفع شُبه من شَبَه وتمرد ص 34 ط . المكتبة الأزهرية للتراث .
(3) دفع شُبه من شَبَه وتمرد ص 35 .
(4) سورة طه : 5 .
(5) دفع شُبه من شَبَه وتمرد ص 41 ، 42 .
(6) رحلة ابن بطّوطة ص 112 ، 113 ط. دار الكتب العلمية / بيروت سنة 1407هـ .
(7) دفع شُبه من شَبَه وتمرد ص 43 ، 44 .
الصراع بين السنة وابن تيمية (1)
مصادر الفكر الوهابي
الوهابيون و صفات الله
السنة والبدعة
يعتبر ابن تيمية أحد أهم الشخصيات المؤثرة في عصره ، وقد كثر أتباعه من أيامه إلى هذا اليوم ، وقد حصلت بينه وأتباعه وبين خصومهم من السنة صراعات شديدة استمرت إلى يومنا الحاضر.
وقد تصدى له عدة من كبار علماء السنة وفقهائهم من الأشاعرة والحنابلة ، وقد صنف عدة من كبار علماء السنة وفقهائهم كتباً في الرد على معتقداته أخذت أسلوب الهجوم الشديد عليه وعلى أتباعه كابن قيم الجوزية ، فممن صنف في الرد عليه وعلى ابن القيم السبكي فقد رد على ابن القيم وأستاذه ابن تيمية في كتاب السيف الصقيل في الرد على ابن زفيل وعلق عليه وأكمله الكـوثـري نائب شيخ الإسـلام في الدولـة العثمانية والـذي كـان من فقهاء الأحناف المعروفين (1)
وقال ابن حجر الهيتمي المكي صاحب كتاب الصواعق المحرقة : ابن تيمية عبد خذله الله وأضله ، وأعماه وأصمه وأذله ، وبذلك صرّح الأئمة الذين بينوا فساد أحواله وكذب أقواله ، ومن أراد ذلك فعليه بمطالعة كلام الإمام المجتهد المتفق على إمامته وجلالته وبلوغه مرتبة الاجتهاد أبي الحسن السبكي وولده التاج والشيخ الإمام العز بن جماعة وأهل عصرهم وغيرهم من الشافعية والمالكية والحنفية .
إلى أنْ قال : والحاصل أن لا يقام لكلامه وزن ، بل يرمى في كل وعر وحزن ويُعتقد فيه أنه مبتدع ضال ومضل ، جاهل غال ، عامله الله بعدله وأجارنا من مثل طريقته وعقيدته وفعله آمين . (2)
إلى أنْ قال : ولا زال يتبع الأكابر حتى تمالأ عليه أهل عصره ففسقوه وبدعوه بل كفره كثير منهم ، وقد كتب إليه بعض أجلاء أهل عصره علماً ومعرفة سنة خمس وسبعمائة من فلان إلى الشيخ الكبير إمام أهل عصره بزعمه ...
إلى أنْ قال :
ولم يقنع بسب الأحياء حتى حكم بتكفير الأموات ، ولم يكفه التعرض على من تأخر من صالحي السلف حتى تعدى إلى الصدر الأول ومن له أعلى المراتب في الفضل ، فيا ويح من هؤلاء خصماؤه يوم القيامة ، وهيهات أنْ لا يناله غضب ، وأنى له بالسلامة ، وكنت (3) ممن سمعه وهو على منبر جامع بالصالحية وقد ذكر عمر بن الخطاب رضي الله عنه فقال : إنّ عمر له غلطات وبليـات وأي بليـات ، وأخبر عنـه بعض السلـف أنـه ذكر علي بن أبي طالب (ع) رضي الله عنه فقال : إنّ علياً (ع) أخطأ في أكثر من ثلاثمائة مكان ، فياليت شعري من أين يحصل لك الصواب إذا أخطأ علي (ع) بزعمك كرم الله وجهه وعمر بن الخطاب ، والآن قد بلغ هذا الحال إلى منتهاه والأمر إلى مقتضاه ولا ينفعني إلا القيام في أمرك ودفع شرك لأنك قد أفرطت في الغي ووصل أذاك إلى كل ميت وحي ، وتلزمني الغيرة شرعاً لله ولرسوله ، ويلزم ذلك جميع المؤمنين وسائر عباد الله المسلمين بحكم ما يقوله العلماء ، وهم أهل الشرع وأرباب السيف الذيـن بهـم الوصـل والقطـع إلى أنْ يحصـل منـك الكف عـن أعـراض الصالحين رضي الله عنهم أجمعين . (4)
وقال أيضاً : وقـال بعضهم : ومن نـظر إلى كتبه لم ينسب إليـه أكثر من هـذه المسائل ، غير أنه قائل الجهة وله في إثباتها جزء ، ويلزم أهل هذا المذهب الجسمية والمحاذاة والاستقرار ، أي فلعله في بعض الأحيان كان يصرح بتلك اللوازم ، فنسبت إليه ، وربما نسب إليه ذلك أئمة الإسلام المتفق على جلالته وإمامته وديانته وأنه الثقة العدل المرتضى المحقق المدقق ، فلا يقول شيئاً إلا عن تثبت وتحقق ومزيد احتياط وتحر ، سيما إنْ نسب إلى مسلم ما يقتضي كفره وردته وضلالته وإهدار دمه ، فإنْ صح عنه مكفر أو مبدع يعامله الله بعدله وإلا يغفر لنا وله . (5)
ويقول أيضاً : وإياك تصغي إلى ما في كتب ابن تيمية وتلميذه ابن قيم الجوزية وغيرهما ممن اتخذ إلهه هواه وأضله الله على علم وختم على سمعه وقلبه وجعل على بصره غشاوة ، فمن يهديه من بعد الله ، وكيف تجاوز هؤلاء الملحدون الحدود ، وتعدوا الرسوم وخرقوا سياج الشريعة والحقيقة ، فظنوا بذلك أنهم على هدى من ربهم وليسوا كذلك بل هم على أسوأ الضـلال وأقبـح الخصـال ، وأبلـغ المقـت والخسـران ، وأنهى الكذب والبهتان ، فخذل الله متبعهم ، وطهر الأرض من أمثالهم . (6)
المصادر:
(1) وقد طبع هذا الكتاب عدة طبعات منها طبعة مكتبة زهران بالقاهرة سنة 1993 م .
(2) الفتاوى الحديثية لابن حجر الهيتمي ص 114 ط. دار المعرفة / بيروت .
(3) هذا كلام الشخص الذي كتب إلى ابن تيمية سنة خمس وسبعمائة حسب نقل ابن حجر في الفتاوى الحديثية . .
(4) الفتاوى الحديثية ص 115 ، 116 .
(5) الفتاوى الحديثية ص 117 .
(6) الفتاوى الحديثية ص 203 ، 204 .
مصادر الفكر الوهابي
الوهابيون و صفات الله
الوهابيه وتعريفهم الايمان بالقدر
الشيعة و المنتظروالصحابة في منهاج السنّة لابن تيميه والرد عليه
با كه گويم راز دل را، كس مرا همراز نيست * از چه جويــــم سِرّ جان را، دربه رويم باز نيست
نـــاز كن تا مىتوانى، غمزه كن تا مىشود * د ردمنـــــــــدى را نديدم، عــاشق ايـن ناز نيست
حلقـــــه صــــوفى و دير راهبم هرگز مجوى * مــــــــــــرغ بــال و پر زده، با زاغ همپرواز نيست
اهل دل، عـــــــاجز زگفتار است با اهل خرد * بــــــىزبان بـا بىدلان هرگز سخن پرداز نيست
سربده در راه جانان، جان به كف سرباز باش * آنكـه سر در كــــــــوى دلبر نفكند، سرباز نيست
عشق جانان ريشه دارد در دل، از روز اَلَست * عشــــق را انجــــــام نبــود، چون ورا آغاز نيست
اين پريشان حالــى از جام "بلى" نوشيده ام * ايـــن "بلــى" تا وصل دلبر، بى بلا دمساز نيست
The Qur’an:
When he came to London he brought back a translation of the Qur’an, which he gave to me. He did not become a Muslim, but he felt something in this religion, and thought I might find something in it also.
And when I received the book, (a guidance that would explain everything to me: who I was?
What was the purpose of life?
What was the reality and what would be the reality, and where I came from?
I realized that this was the true religion-religion not in the sense the West understands it, not the type for only your old age. In the west whoever wishes to embrace a religion and make it his only way of life is deemed a fanatic. I was not a fanatic; I was at first confused between the body and the soul. Then I realized that the body and the soul are not apart and you don’t have to go to the mountain to be religious; we must follow the will of God, then we can rise even higher than the angels. The first thing I wanted to do now was to be a Muslim.
I realized that everything belongs to God, that slumber does not overtake Him. He created everything. At this point I began to lose the pride in me, because hereto I had thought the reason I was here was because of my own greatness. But I realized that I did not create myself, and the whole purpose of my being here was to submit to the teaching that has been perfected by the religion we know as Al-Islam. At this point I started discovering my faith; I felt that I was a Muslim, on reading the Qur’an. I now realized that all the Prophets sent by God brought the same message.
Why then were the Jews and Christians different? I knew now how the Jews did not accept Jesus as a Messiah and that they had changed his word. Even the Christians misunderstand God’s word and called Jesus the son of God. Every thing made so much of sense. This is the beauty of the Qur’an; it asks you to reflect and reason, and not to worship the sun or moon but the One who has created everything. The Qur’an asks man to reflect upon the sun and moon and God’s creation in general. Do you realize how different the sun is from the moon? They are at varying distances from the earth, yet appear the same size to us; at times one seems to overlap the other.
Even when many of the astronauts go to space, they see the insignificant size of the earth and vastness of space; they become very religious, because they have seen the Signs of Allah.
When I read the Qur’an further, it talked about prayer, kindness and charity. I was not a Muslim yet, but I felt that the only answer for me was the Qur’an, and God had sent it to me and, I kept it a secret. But the Qur’an also speaks on different levels. I began to understand it on another level, where the Qur’an says “Those who believe don’t take disbelieves for friends and the believer are brothers”. Thus at this point I wished to meet my Muslim brothers.
Conversation:
Then I decided to journey to Jerusalem (as my brother had done). At Jerusalem, I went to the mosque and sat down. A man asked me what I wanted. I told him I was a Muslim. He asked what my name was; I told him ‘Stevens’. He was confused. I then joined the prayer though not so successfully. Back in London, I met a sister called Nafisa. I told her I wanted to embrace Islam and she directed me to the new Regent Mosque. This was in 1977, about 1 ½ years after I received the Qur’an. Now I realized that I must get rid of my pride, get rid of Satan and face one direction.
So on a Friday, after Friday prayer I went to the Imam and declared my faith (the Kalima) at his hands. You have before you someone who had achieved fame and fortune. But guidance was something that eluded me, no matter how hard I tried until I was shown the Qur’an. Now I realize I can get in direct contact with God, unlike Christianity or any other religion. As one Hindu lady told me, ‘you don’t understand the Hindus; we believe in God, we use these objects (idols) to merely concentrate’. What she was saying was that in order to reach God one has to create associates that are idols for the purpose.
But Islam removes all these barriers; the only thing that moves the believers from the disbelievers is Salat. This is the process of purification. Finally I wish to say that everything I do is for the pleasure of Allah and pray that you gain some inspirations from my experiences.
Furthermore I would like to stress that I did not come into contact with any Muslim before I embraced Islam. I read the Qur’an first and realized that no person is perfect, Islam is perfect, and if we imitate the conduct of the Holy prophet (PBUH) we will be successful. May Allah give us guidance to follow the path of the Ummah of Muhammad (PBUH).
By Yusuf Islam (Cat Stevens)
Source: al-shia.org
In hospital:
After a year of financial success and ‘high’ living, I became very ill, contracted T.B and had to be hospitalized. It was then that I started to think; what was to happen to me? Was I just a body and my goal in life was merely to satisfy this body?
I realized now that this calamity was a blessing given to me by Allah a chance to open my eyes, ‘why am I here, why am I in bed’, and I started looking for some of the answers. At that time there was great interest in the Eastern mysticism I began reading and the first thing I began to become aware of was death, and that the soul moves on, it does not stop. I felt I was taking the road to bliss and high accomplishment I started meditating and even became a vegetarian. I now believed in ‘peace and flower power’, and this was the general trend. But what I did believe in particular was that I was not just a body, this awareness came to me at the hospital.
One day when I was walking and I was caught in the rain. I began running to the shelter and then I realized, ‘wait a minute, my body is getting wet, my body is telling me I am getting wet’. This made me think of a' saying that the body is like a donkey and it has to be trained where it has to go otherwise the donkey will lead you where it wants to go.
Then I realized I had a will, a God given gift; follow the will of God I was fascinated by the new terminology I was learning in the eastern religion. By now I was fed up with Christianity. I started making music again and this time I started reflecting my own thought. I remember the lyric of one of my songs. It goes like this :’ I wish I knew, I wish I knew what makes the heaven, what makes the hell, Do I get to know you in my bed or some dusty cell while others reach the big hotel?’ and I knew I was on the Path.’
I also wrote another song ‘The way to find God out.’ I became even more famous in the world of music. I really had a difficult time because I was getting rich and famous and at the same time sincerely searching for the truth. Then I came to a stage where I decided that Buddhism is alright and noble, but I was not ready to leave the world, I was too attached to the world and was not prepared to become a monk to isolate myself from society.
I tried Zen and ching, numerology, treat cards and astrology, I tried to look back into the Bible and could not find anything. At this time I did not know anything about Islam and then, what I regarded as miracle occurred. My brother had visited the mosque in Jerusalem and was greatly impressed that while on the one hand it throbbed with life (unlike the churches and synagogues which were empty); on the other hand, an atmosphere of peace and tranquility prevailed.
By Yusuf Islam (Cat Stevens)
Source: al-shia.org
All I have to say is all what you already know, to confirm what you already know about the message of the prophet (PBUH) as given by God – the religion of Truth. As human beings we are given a consciousness and a duty that has placed us at the top of creation. Man is created to be God’s deputy on earth and it is important to realize the obligation to rid ourselves of all illusions and to make our lives a preparation for the next life, anybody who misses this chance is not likely to be given another, to be brought back again and again, because it says in the Holy Qur’an that when man is brought to account, he will say, ‘O lord, send us back and give us another chance. The Lord will say, if I send you back you will do the same.
My early religious upbringing:
I was brought up in the modern world of all the luxury and the high light of show business. I was born in a Christian home but we knew that every child is born in his nature, it is only his parents that turn him to this or that religion I was given this religion (CHRISTIANITY) and thought this way. I was taught that God exists, but there was no direct contact with God, so we had to make contact with him through Jesus, he was in fact the door to God. This was more or less accepted by me, but I did not swallow it all.
I looked at some of the statues of Jesus; they were just stones with no life” And when they said that God is three, I was puzzled even more but could not argue. I more or less believed it, because I had to have respect for the faith of my parents.
Pop Star:
Gradually I became alienated from this religion upbringing, I started making music. I wanted to be a big star. All those I saw in the films and on the media took hold of me, and perhaps I thought this was my God, the goal of making money I had an uncle who had a beautiful car :Well:, I said , “ he has it made,” he had a lot of money. The people around me influenced me to think that this world was their God.
I decided then that this was the life for me, to make a lot of money, have a “great life “. Now my example were the pop stars, I started making songs, but deep down I had a feeling for humanity, a feeling that if I became rich I will help the needy (it says in the Qur’an, we make a promise, but when we make something we want to hold on to it and become greedy).
So what happened was that I became very famous, I was still a teenager, my name and photo were splashed in all the media. They made me larger than life, so I wanted to live larger than the life and the only way to do that was to be intoxicated (with liquor & drugs).
By Yusuf Islam (Cat Stevens)
Source: al-shia.org
The March to Khaybar
The truce the holy Prophet had made with Mecca now made it possible to concentrate on the dangers which lay to their north. The greatest of these was the town of Khaybar, occupied by Jews who were for the most part implacably hostile to Islam.
The sorcerer Labid had almost certainly been bribed from there, though that could have been the work of an individual. But there were far more evident and general reasons for taking action against the exiled Bani Nadir and their Khaybarite kinsmen. Not that they were likely to invade Yathrib.
Except for one or two men, they had not taken any direct part in the campaign of the Trench, but it was they who had given Quraysh every encouragement to attack, and it was their influence which had induced their allies of Ghatafan to side with Quraysh on that occasion.
It was also largely through them that Ghatafan still remained virtually at war with the oasis. Medina could never know any fullness of peace while Khaybar remained as it was.
It had long been clear that something must be done, sooner or later, in that direction; and now the time had come, for the Prophet was certain that the near victory promised in the recent Revelation - a victory which would moreover be rich in spoils - could be nothing other than the conquest of the Jewish stronghold of Khaybar.
But this was not to be shared by all who professed Islam. The Revelation made it clear that those Bedouin who had failed to respond to his summons to make the Lesser Pilgrimage had been largely prompted by mercenary motives.
Since there was no hope of plunder on the Pilgrimage, it was not worth the effort. They were therefore not to be allowed to take part in the conquest of what was, without doubt, one of the richest communities in all Arabia.
This meant setting off with a smaller force, though it had the advantage that their plans could be kept secret until the last moment. But even when the project became known, it was passed from mouth to mouth as a pleasantry rather than a fact. The impregnable strength of Khaybar was almost proverbial.
Quraysh and the other enemies of Islam hoped that the news was true because, if so, Mohammad would at last receive a crushing defeat; but they feared it could not be true, for they knew he was not mad.
As for the men of Khaybar themselves their confidence was such that they refused to believe it. They did not even trouble to ask their allies for help until certain news came from Medina that Mohammad was about to set forth.
Only then did Kinanah, their virtual chief, make a speedy visit to Ghatafan, offering them half the date harvest for that year if they would send them reinforcements. The Ghatafan agreed to do so and promised a force four thousand men.
The Jews of Khaybar were in the habit of donning their armour every day and lining up their full strength of fighting men, ten thousand in all. The help of Ghatafan would bring the number up fourteen thousand; and according to the news from Medina, the invading army was of sixteen hundred men only.
Before the Prophet set out, one of the men of Aws known as Abu Abs came to him with a problem. He had a camel to ride, but his clothes were rags and he had no means of procuring any provisions to take on the march and nothing to leave for the upkeep of his family, let alone buying himself new garment.
There were many others in similar circumstances, though this was an extreme case. But much had been spent on the Pilgrimage, and everything that had been gained so far in the way of spoil was outweighed by the increasing number of poverty-stricken converts who came Medina from every direction.
The Prophet gave Abu Abs a fine long cloak all that was available for the moment; but on the march, a day or two later he noticed that he had on a much poorer cloak and he asked him:
"Where is the cloak I gave thee?"
Abu Abs replied,
"I sold it for eight dirhams. Then I bought two dirhams worth of dates as provision for myself, and left two dirhams for my family to live on, and bought a cloak for four dirhams."
The Prophet laughed and said:
"O father of Abs, thou and thy companions are poor indeed. But by Him in whose hand is my soul, if ye keep safe and live yet a little while, ye shall have abundance of provision and leave abundantly for your families. Ye shall abound in dirhams and slaves; and it will not be good for you!"
At one point on the march, between two camps, the Prophet halted army and called to a man of Aslam known as Ibin Al-Akwa, who had, as he knew, a beautiful voice.
"Dismount, and sing us a song of camel songs."
The Bedouin would sing to their camels as they rode from place to place. They would chant poems to old melodies, monotonous, haunting and plaintive; and to the sadly serene cadences of one of these Ibin Al-Akwa now chanted some words which the Prophet had taught the while they were digging the trench:
"God, but for Thee we never had been guided, Never had given aims, nor prayed Thy prayer."
So it began; and when he had finished the Prophet said to him:
"God have Mercy on thee."
One of the companions noted:
"Thou hast made it inevitable, O Messenger of God. Would thou hadst let us enjoy him longer!"
He meant, as they all knew, that the Prophet had foretold his early martyrdom, for they had come by experience to conclude that when he invoked Mercy upon anyone, that person had probably not long to live.
Source: alhassanain.com
بـــــــر ســــــر كوى تو اى مى زده، ديوانه شدم عقل را رانـــــدم و وابستــــه ميخانه شدم
دور آن شمــــع دل افـــــــــــــروز چو پروانه شدم بـــــه هــواى شكن گيسوى تو شانه شدم
درد دل را بــــــه كـــــــــــه گويم كه دوايى بدهد
مــن كـــــــه درويشم، ميخانه بود منزل من دوستــــــــىّ رُخش آميختـــــــه انــــــدر گِل من
از همـــه مُلك جهان، ميكده شد حاصل من حــــــق ســــــــرافكنــــده شود در قِبَل باطل من
كــــاش ميخــانه به اين تشنه صفايى بدهد
مـــــــــژده اى ســـــــــاكن بتخانه كه پيروز تويى يـــــارِ آتشكــــــده مستِ جهـــــانسوز تويى
خـــــــــادم صـــــــــــومعه فتنــــــــه برافروز تويى واقفِ ســـــــرّ صنمخـــــــانه مـــــرموز تويى
شــــــــايد آن شــــــاه، نــــوايى به گدايى بدهد
ســـــر و سرّى است مرا با صنم باده فروش گفت و گويــــى است كه نايش برسد بر دل گوش
پيــــر صاحبدل ما گفت: "ازين رمز، خموش ! هـــــــر دو عالــــــم نكشد بــــــــار امانت بر دوش
دست تقــــــدير بـــــه ميخواره نوايى بدهد"
اى گـــل بـــــــــاغ وفـــــــــــــا، درد مرا درمان كن جـــــرعــــــــه اى ريز و مرا بنده نافرمان كن
راز ميخوارگــــــــىام از همــــــــــه كس پنهان كن گــــــوشه چشم به حال من بىسامان كن
باشد آن شــــــــاهد دلــــــــــــــدار سرايى بدهد
يــــــادگارى كه در آن منزل درويشان است درد عشــــــــــــــــّاق قلندر به همين درمان است
طـــــــاير قدس بر اين منزلِ دل، دربان است حضرت روحِ قُدُس منتظــــــر فــــــرمــــــــان است
تــــا كـــــه درويش خـــــرابات صلايى بدهد
پـــــــرده بــــــــــرداشت ز اســــرار ازل، پيـــر مغان بــــــاز شد در بـــــــرِ رندان، گره فاشِ نهان
راز هستــــــى بگشــــــود از كـــــــــــرم درويشان غــــــم فـــــــــــرو ريخت ز دامان بلند ايشان
دوست شــــــايد كـــــــــــه به دريوزه ردايى بدهد
ســــــاغر از دست من افتاد، دوايى برسان راه پيـــــدا نكنــــــم، راهنمــــــايى بــــــرســـــان
گــــــــر وفايـــــى نبود در تو، جفايى برسان از مــــــن غمــــــــزده بـــــر پير، ندايـــى برسان
كــــه به ايــن مى زده در ميكده جايى بدهد
ترجیع بندی از امام خمینی رضوان الله تعالی علیه:
خم را بگشا به روى مستان، بیــزار شو از هـــوا پرستان
از مــن بپذیر رمـــــز مستى ، چون طفل صبور، در دبستان
آرام ده گُــل صفــــــــا باش، چـون ابــــر بهار در گلستان
تـاریخچــــــــه جمال او شو، بشنو خبر هــــــزار دستـان
بردار پیالـــــه و فرو خـــوان، بر مى زدگـان و تنگدستـان
اى نقطه عطف راز هستى
بر گیر ز دوست، جام مستى
من شاهد شهر آشنــایم، من شـاهـم و عـاشق گدایـم
فرمانده جـمع عاشقــانم، فـــرمانـبر یــــار بیـــــوفایــــم
از شهر گذشت نام و ننگم، بــــازیــــچـه دور و آشنــــایم
مست از قـدح شراب نابم، دور از بـــــرِ یــــــار دلــــربایم
ســازنده دیر عاشقـــــانم، بـــازنـــــده رنـــد بینــوایـــم
این نغمه بر آمد از روانـــم، از جــان و دل و زبـان و نایم
اى نقطه عطف راز هستى
بر گیر ز دوست، جام مستى
رازى است درون آستینــــم، رمزى است بـرون ز عقل و دینم
در زمره عاشقان سر مست، بـــى قیــد ز عــــار صلح و كینم
در جـرگـه طیــــر آسمـــانم، در حـــلقــه نــــمــلــه زمینـــــم
در دیده عـــاشقان، چنــانم، در مــنظـــــر سالـــكـان، چنینـم
دلبـــــــــاخته جـــــمال یارم، وارستــــــه ز روضــــــه بــــرینم
با غــــــمزه چشم گلعذاران، بیــــــزار ز نـــــاز حـــــور عــینـم
گــویم به زبـان بىزبـــــــانى، در جمــــــع بتــــان نــــــازنینـم
اى نقطه عطف راز هستى
بر گیر ز دوست، جام مستى
برخاست ز عاشقى، صفیرى، مى خواست ز دوست دستگیرى
او را بــه شـــــــرابخانـه آورد، تا تـــوبه كنـد به دست پیـــــــرى
از عشق، دگــر سخن نگوید، تا زنـــــده كنـــــد دلش فقیـــــرى
درویش صفت، اگـــر نباشى، از دورى دلــبــــــــرت بـــــمیــرى
میخانه، نه جاى افتخار است، جــــاى گنه است و سر به زیـرى
با عشوه بگو به جمع یاران، آهستـــه، و لیك با دلیرى
اى نقطه عطف راز هستى
بر گیر ز دوست، جام مستى
اى صوت رســـــاى آسمانى، اى رمز نـــــــداى جاودانى،
اى قله كوه عشق و عاشق، وى مرشد ظاهر و نـهانى،
اى جلــــــوه كامل "انا الحق"، در عــرش مُرفّع جــهــــانى،
اى موسى صَعْق دیده در عشق، از جــــلــوه طـــور لامكانى،
اى اصل شجر، ظهورى از تو، در پــــــرتو سرّ سَرمــدانى،
بر گوى به عشق، سرّ لاهوت، در جمـــع قــــــلندران فانى
اى نقطه عطف راز هستى
بر گیر ز دوست، جام مستى
اى دور نـــــــمـــــاى پور آزر، نــادیـــده افــول حق ز مــــــنظر
اى نار فراق، بر تـــــو گلشن، شد بَـــرد و سلام از تــــــــو آذر
بـــردار حجـــــاب یـار از پیش، بنمــاى رُخش چــــــــو گل مصوّر
از چهــــــره گلعذار دلــــــدار، شد شهـــــــر قــــلندران، منّــور
آشفته چه گشت پیچ زلفش، شد هر دو جهان، چـو گل معطّر
بر گــــوش دل و روان درویش، بر گـــــــوى به صــــد زبان مكـرّر
اى نقطه عطف راز هستى
بر گیر ز دوست، جام مستى
در حلقه سالكـــــان درویش، رنـــــــــدان صبـــور دورانــدیش
راهب صفتان جـــــام بر كف، آن مى زدگـان فـارغ از خویش
در جمله زاهدان و مىنوش، در صـــورت عـالـمان و بد كیش
در راه رسیدن به دلـــــــدار، بیگـــانــــه بـود ز نوش یا نیش
فارغ بود از جهان، به جامى، در خلــــوت مىخورانِ دلریش
فریاد زند ز عشق و مستى، بر پــاكـــــدلان مـرده از پیش
اى نقطه عطف راز هستى
بر گیر ز دوست، جام مستى
قطعه شعری از دیوان حضرت امام خمینی رضوان الله تعالی علیه:
غم مخور، ايّام هجران رو بهپايان مىرود
اين خمـــارى از سر ما مــــىگساران مى رود
پــــرده را از روى ماه خويش، بالا مىزند
غمزه را سر مىدهد، غم از دل و جان مىرود
بلبل انـــدر شاخسار گل هويدا مىشود
زاغ بـــا صـــد شرمســـارى از گلستان مىرود
محفل از نــــور رخ او نورافشان مىشود
هر چـــه غيـــر از ذكــر يار، از ياد رندان مىرود
ابرها از نـور خـورشيد رخش پنهان شوند
پــــرده از رخســــار آن سرو خـــرامان مىرود
وعده ديــدار نزديك است، ياران مژده باد
روز وصلش مـــــى رسد، ايّام هجران مىرود
Sauda Hamdani is a lady fond of Ali. She in presence of Mo’awiyah paid salutation to Ali and described his merits: "Blessed is the soul who has been hurried and with him justice has been buried. He was so committed to truth that no other heart could do. He was conjoined with faith and belief. Saasaa bin Sohan Abdi is another devotee of Ali. He is from amongst those who joined Ali’s funeral on the fateful night. When they burried Ali and heaped dust on his body, Saasaa put one of his hands on his heart and threw dust on his head with the other, saying, "Death be happy to you! You were born in pious premises. Your perseverance was vigorous, your efforts were marvelous. You had control on your thoughts and your bargain was profitable".
"You have reverted back to your Creator and He has happily welcome you. His angels have rallied around you. You have resided in the proximity of the Prophet. Allah has brought you closer to Himself and has put you in the vicinity of your brother Mustafa. He has made you drink from his cup".
"I wish Allah may grace us to follow you and trace your footsteps. We should keep your fiends to be our friends and your enemies to be our enemies and may be we are resurrected among the company of thy friends".
"You discovered what others could not. You reached where others could not. In the view of thy brother, the Prophet, you have battled. With Allah’s Faith you stood fast in a befitting manner up to enforcement of Sunnah, eradication of opposition to it and establishment of Faith. Best salutations to you.
"Through you the Muslims were fortified, their ways became clear and Divine commands were enforced. No single person would ever possess all those merits and charms which you singly possessed. You were responsive to the Prophet’s call. You were foremost among others to receive Prophet’s approval. You hastened to his assistance. You defended him at the risk of your life. In the moments of dread and horror you assaulted with your sword, The Zulfiqar, and broke the aggressor’s spinal cord. You uprooted idolatry and meanness. You dragged the transgressor through sand and blood. May you rest in peace, O the leader of the faithful!"
"You were nearest to the Prophet. You were the first to embrace Islam. You were full of confidence. You were of the firm mind. You were rich in virtue. May God not deprive us of our reward for our missing you. May He not abandon us after you".
"By God! Thy life was key to virtue and lock to vice. Thy death is key to every vice and lock to every virtue. Had the people benefited from you, blessings would have showered on them from heavens. But they preferred the sordid world".
Yes they preferred the sordid world. They could not face justice and Ali’s determination. Ultimately rigidity and stagnation came out of the sleeves of such a people and they martyred Ali.
Ali is matchless in having such friends and selfless devotees who laid down their lives in the cause of his love and affiliation. They marched even to the gallows. The pages of Islamic history are proud of their blossoming, beautiful and marvelous biographies. Hands of the ignoble criminals like Ziyad, son of unknown, his son Obaidullah, Hajjaj bin Yusuf, Mutawakkil and, above all, Mo’awiyah bin Abi Sufian are soaked to elbow of the blood of such a cream of humanity.
Source: the book named, The Attraction and Repulsion of Ali (A.S)
By Mortaza Motahhari
What is the cause of Ali’s love and affection in hearts of men? The secret of love has not till today been discovered by anyone. It is not possible to evolve a formula saying that had it happened so this would have been the result and had it happened the other way that would have been the result. However, it has a secret. There is something in the beloved, which attracts the lover and is bewitching for him. The love and attraction in the foregoing chapters has been named as "Ishq". Ali no doubt is the beloved of and coveted by men. Why? And to what end? Why this is exceptional with Ali that he inspires love and allures the souls to himself. Why has he become a perpetual phase and why does he live to eternity? Why do the hearts feel that they are acquainted with him? Why did people not feel that he is dead and it is why that they find him alive?
Admittedly the object of love is not his body because he is not bodily present amongst us and we do not feel him as such. Moreover, love with Ali is not equivalent to hero-worship of all nations. It will be doubtful if we say love with Ali is sequel to love with his human and moral merits and that love with Ali is love with humanity. Doubtless, Ali is an embodiment of a perfect man. It is also correct that man loves great models of human virtue. But let Ali possess all these human merits, let him possess wisdom, knowledge, devotion, sacrifice, humility, decorum, kindness, affection, love for the weak, justice, freedom, independence, regard for humanity, selflessness, chivalry, bravery and kindness even towards his enemy; (and according to Maulvi: you are in chivalry, the Lion of Allah; We cannot define what you are in benevolence), generosity, benevolence, and all that Ali had let him have; if he would not have enjoyed the complexion of God, he would not have been so much captivating and inspiring as he is even today.
Ali is loved because he has connection with Divinity. He, imperceptibly, from the depths of our hearts attracts us towards the Truth and towards determination. And when we say Ali is one of the greatest signs of Allah, it is for the reason that we find in him the manifestation of Truth. Hence men’s love for him.
In fact what reinforces people’s love with Ali is the bondage of love of God hidden in their souls. As the souls are eternal, so is love for Ali. There are so many brilliant points in Ali’s personality, but what is always sublime and illuminating is his faith and sincerity, which has blessed him with Divine determination.
Source: A book named The Attraction and Repulsion of Ali (A.S)
By Mortaza Motahhari
به نام هستی بخش عالم
مقام معظم رهبری سابقه طولانی در شعر و متون ادبی داشته اند و سخنرانی معظم له در مورد حافظ به عنوان متن برگزیده ادبی یونسکو شناخته شد . حتی قبل از انقلاب و خصوصا از زمان ریاست جمهوری تا کنون، جلسات مستمر مشاعره و نقد شعر با اساتید فن داشته اند .
شعر زیر یکی از اشعار معظم له می باشد:
سرخوش زسبوی غم پنهانی خویشم
چون زلف تو سرگرم پریشانی خویشم
در بزم وصال تو نگویم ز کم و بیش
چون آینه خو کرده حیرانی خویشم
یک چند پشیمان شدم از رندی و مستی
عمریست پشیمان ز پشیمانی خویشم
از شوق شکرخند لبش جان نسپردم
شرمنده جانان زگران جانی خویشم
بشکسته تر از خویش ندیدم به همه عمر
افسرده دل از خویشم و زندانی خویشم
هرچند «امین» بسته دنیا نیم اما
دلبسته یاران خراسانی خویشم
سایت تبیان
گزينش و انتخاب اصحاب از سوى آن حضرت، امرى اعتبارى و قراردادى نيست تا سؤال شود كه آيا هم اكنون برگزيده شده اند يا بعداً برگزيده خواهند شد، بلكه اين مسئله، بر اساس آن چه از روايات اسلامى استفاده مى شود، به دو گونه است. به تعبير واضح تر، اصحاب امام زمان (علیه السلام) دو دسته اند:
دسته ى نخست، افرادى هستند كه قبل از ظهور ايشان، زندگى مى كرده اند و از دنيا رفته اند و هنگام ظهور حضرتش، به اذن الهى، زنده مى شوند و رجعت خواهند كرد. به عنوان نمونه، مى توان از سلمان فارسى و ابودجانه انصارى و مقداد و مالك اشتر نخعى نام برد.[1]
دسته ى دوم، افرادى هستند كه در زمان ظهور زندگى مى كنند و در كوران حوادث، آبديده مى شوند و امتحان خود را پس مى دهند و مراحل كمال را طى مى كنند و شايستگى لازم را براى يارى آن حضرت در خود ايجاد مى كنند. در روايات اسلامى، نام بعضى از افراد و سرزمين هايى كه اين افراد از آن جا به يارى امام زمان (علیه السلام) برخواهند خواست، ذكر شده است. از كشور ايران، نام شهرهايى مانند قم، خراسان، طالقان، شهر رى، در روايات ذكر شده است. نيز نقل شده است كه از شيراز، سه نفر به نام حفضل و يعقوب و على، و از اصفهان، چهار نفر به نام موسى و على و عبدالله و غلفان، به يارى حضرتش برمى خيزند.[2]
البته، ذكر نام افراد يا سرزمين هايى كه محلّ تولّد و زندگى برخى ياران آن حضرت است، مربوط به علم ازلى خداوند متعال است كه از لسان معصومان(عليهم السلام) بيان شده است. اين موضوع، منافاتى با اختيار و انتخاب آن افراد در كسب كمالات كه به سبب آن، شايستگى حضور در ركاب آن حضرت را پيدا مى كنند، ندارد. در حقيقت، اين نوع علم، مانند ساير موارد علم ازلى خداوند متعال در مورد همه ى حوادث و پيشامدها، از ازل تا ابد خواهد بود.
پی نوشتها:
[1]. نجم الدين طبسى، چشم اندازى از حكومت مهدى (علیه السلام) ، ص 101 ـ 127.
[2]. همان.
منبع: امام مهدى(عجل الله تعالی فرجه الشریف)، رسول رضوى، انتشارات مركز مديريت حوزه علميه (1384).
Proposal of Mubahila
After exchange of views on several issues, the delegation did not seem to be willing to accept the observations about the incorrect beliefs of Christianity and the logical explanations proving the incorrectness of their beliefs. At that time Allah send down the famous Ayat-e-Mubahila of the Quran:
Glorious Quran Chapter 3 Verse 61:
And unto him who disputeth with thee therein after the knowledge hath come unto thee, Say! (O\" Our Apostle Muhammad!) (Unto them) come ye, let us summon our sons, and (ye summon) your sons, and (we summon) our women and (ye) your women, and (we summon) ourselves and then let us invoke the curse of God on the liars!
Prophet Muhammad (pbuh) recited this Ayat and invited them for Mubahila - praying to God to destroy and banish the liars.
Mubahila became necessary since the Christian delegation was adamant to accept the truth. After some hesitations the delegations asked to be given one day to reconsider their options and then accepted to have the Mubahila after two days. In their consultations among themselves, the grand Bishop Abu Harisa told his companions that if tomorrow, Prophet Muhammad (pbuh) brings his companions and his tribesmen and military might with him for Mubahila then they should accept the challenge without fear but if he brings only the members of his family, then never accept the challenge.
Whom did the Prophet (pbuh ) take with him?
The Prophet Muhammad (pbuh) selected a place close to Medina for the Mubahila which was then cleaned and prepared by Salman Farsi and the next day the Christian delegation reached the designated place. A number of muhajirren and ansaar also gathered at the site. The Holy Prophet Muhammad (pbuh) took with him Imam Hassan (a.s), Imam Hussein (a.s), Bibi Fatimah (s.a) and Imam Ali (a.s) and headed towards the site in a manner that Prophet Muhammad (pbuh) was leading the group holding Imam Hassan (a.s) and Imam Hussein (a.s) and Bibi Fatima (s.a.) was behind him and Imam Ali (a.s) was behind Bibi Fatima (s.a).
Saad bin Abi Waqas relates that when the Ayat-e-Mubahila was sent down, Prophet Muhammad (pbuh) called Imam Ali (a.s), Bibi Fatimah (s.a), Imam Hassan (a.s) and Imam Hussein (a.s) and said \’O my Allah, these are my Ahl-ul-Bayt\’. (Sahih Muslim, Vol.2, Page 287).
Prophet Muhammad (pbuh) sat down under a tree with these weighty personalities and said that when I pray to God, you all should say \'Ameen\'.
When the Christian delegation saw a woman, two children and only one man with the Prophet (pbuh), they got scared and worried and Abu Harisa said \’O my Christian friends, I am seeing such bright faces that if they pray that God move this mountain from its place then the mountain will be moved. I warn you do not have Mubahila with them or you all will be destroyed and banished.\’
The Christian delegation was still amazed and frightened when the brother of Abu Harisa, Karz ibn-e-Alqama stated that \’O my fellows, it appears that Muhammad (pbuh) is the same last apostle and prophet that has been mentioned in our sacred books. We should not have Mubahila with them because anyone who had Mubahila with the prophets in the past as well were destroyed. Look around you and observe that the signs of your destruction are appearing.\’ When they looked around, they observed that the entire atmosphere had changed and it appeared that a furious storm is in offing.
Result of the Mubahila
Witnessing this, they backed off from the contest and requested that their friendship be accepted. Prophet Muhammad(pbuh) accepted their request and asked Imam Ali(a.s) to write the agreement according to which they Najran tribes accepted to pay \'Jazia\' and live under the protection of the Muslims.
This victory is a unique one in the history of this world.
Source:duas.org
The 24th of Zil-Hajj marks the anniversary of the auspicious occasion of Eid Mubahila. This is the day of victory of Muslims over Christians. The event of Mubahila occurred in the 10th of Hijrah.
Najran was a fertile land located in the Northern mountainous region of Yemen about 20 Kms from Sanaa. About 40,000 Christians inhabited the land divided into 73 small towns. They were idol worshipers historically just like the Arabs but a priest named Femeon, a constructor by profession, preached Christianity in the area of Najran and soon all the population converted to Christianity and Najran became a powerful center of activities of Christians. They also constructed a church and named it \'Kaba-e-Najran\'. They prayed and offered various offerings there which resulted in an annual income of about two hundred thousand Dinars which was used for the priest who lived and studied there.
After the conquest of Mecca when Islam started spreading rapidly and the warring groups came under the flag of Islam, the Holy Prophet (pbuh) starting sending emissaries to the tribes who had not yet accepted Islam. In 10 A.H. a similar message was sent to the Christians of Najran and they were offered either to accept the teachings of Islam or live in the protection of Muslims and give \'Jazia\' - a kind of fee for protection services. When the Bishop of Najran received this message, he invited all the scholars and influential people of Najran and asked them to think and find a solution to this situation. This news spread rapidly among the masses and some people got infuriated as well but the Bishop of Najran pacified them and advised them to be mindful of the military might of the Islamic regime and try to find a peaceful solution.
Christian mission heads to Medina
After deliberations, it was finally decided to send a mission to Medina and have a dialog with the Muslims. A 14 member delegation headed by Aqib Saidawar and Abu Harisa started off for Mecca. Abu Harisa was considered as the greatest Bishop and scholar of the Christian world at that time and Aqib Sadawar was the biggest strategist and negotiator of the time. When the delegation reached Medina, the people got impressed by their lavish dressing and pomp and show since it was the first time that a mission had arrived in such a manner.
When they entered the Al-Masjid al-Nabawi, The Prophet Muhammad (pbuh) looked at the precious stones, gold and silk clothes that they were wearing and turned away his face and did not pay any attention to them. After a while when no one noticed their pomp and show, they got out of the Al-Masjid al-Nabawiand met Usman and Ubaid-ur-Rehman outside and asked them as to why they were invited by the Muslims and then treated in this manner. Usman mentioned that he did not have a clue about that but if they consult Imam Ali(a.s), he would be able to tell them what was going on. They took the delegation with them and arrived at the house of Imam Ali (a.s) and mentioned about the whole incidence to him.
Imam Ali (a.s) said to the delegation that they were wearing dresses of silk and ornaments of gold which depicted their superior mentality and that they should take them off and dress simply.
Only then the Prophet (pbuh) would allow them to visit him and entertain them. when they followed the instructions of Imam Ali (a.s), they were allowed to visit the Prophet Muohammad(pbuh) after the Prayers of Asar and have discussions with him.
Source: duas.org
When writing about the greatness of a personality, one needs a gold standard with which to compare the strengths and weaknesses of that individual. However, if that person is herself the gold standard, then it makes it impossible to adequately describe her greatness. Hazrat Fatimah (s.a) was such a personality. Her merits are unmatched by any woman known in history and Allah himself testifies in the Qur’an about her purity and piety.
It is related that Imam Jafar Sadiq (a.s) said: “Fatimah has nine names near (to) Allah, they are: Fatimah, As-Siddiqah (the honest), Al-Mubarakah (the blessed one), Taherah (virtuous), Zakiyah (the chaste), Radhiyatul-Mardhiah (who is gratified and shall be satisfied), Muhaddathah (the one to whom angels speak), and Zahra (the splendid.)
I will quote a few passages from the introduction of the Book titled “Fatimah the gracious” by Abu Muhammad Ordoni, the Jordanian scholar:
“Fatimah is a female created by Allah to be a sign of His marvelous and unprecedented Might.
For, the Almighty Lord created Muhammad (PBUH) as a sign of His among the Prophets; and created from him a daughter, Fatimah, to be a Sign of His ability to create a female possessing all moral excellence and talents. In fact, Allah the Almighty bestowed Fatimah with a vast share of greatness and high level of majesty, which no other woman can ever claim to have reached.
She is one of the prominent people close to Allah, whose greatness was acknowledged by the Heaven before the creation of mankind; and in whose regard verses from the Qur’an that are (being read) and will be read day and night until the day of resurrection, were revealed.”
Fatimah’s (s.a) genius is considered an example of a Muslim woman’s adherence to noble traits. She is a perfect example of how a daughter, a wife, and a mother should act while keeping her decency and pure character.
She also shows us the Muslim women’s role in social fields within the limits of religion and virtue. Her life confirms that Islam does not deprive women of acquiring scientific, cultural and literary knowledge;”
The merits of Hazrat Fatimah (s.a) are many. Numerous verses in the Qur’an are revealed in her praise. Some of the well known verses in the Qur’an in praise of the Ahl-ul-Bayt, including Fatimah (s.a) are these:
1. Verse of Mubahila. Chapter 3: v.61
2. Verse of Purity. Chapter 33: v.33
3. Verse of Muwaddat. Chapter 42: v. 23
4. Verses of Surah Ad-Dahr. Chapter 76
76- One scholar is better than one thousand worshippers, one thousand ascetics, and one thousand hard-working persons in worship.
77- Everything has its tax and the tax of knowledge is to teach its people.
78- Judges are four categories three of whom will be in Hell while one only will be in Paradise. The judge who judges unjustly intentionally will surely be in Hell. The Judge who judges unjustly inadvertently will be in Hell. The Judge who judges unjustly inadverently will be in Hell. The judge who judges justly but unintentionally will be in Rell. The judge who judges justly intentionally will be in Paradise.
79- Imam As-Sadiq(a.s) was asked about the character of decency. The Holy Imam(A.S.) said: The decent is that who turns his sight away from the forbidden views, holds up his tongue from the ill wording, and abstains from oppressing others.
80- Allah will not ask people about things that are screened from them before He identifies them.
81- To put your hand to the elbow between the jaws of a dragon is better than asking those who have got newly fortune.
82- The settlement of needs is Allah's, but the ways are in the people' hands. You should thank Allah for the settlement of your needs, and you should submit, accept, and tolerate if they are not settled. Unsettlement of a need may be for your good. Allah knows your good while you do not know.
83- A man's begging from another man is an ordeal: if he gains what he asked for he will then thank the one who did not give him and if he is refuted, he will censure the one who did not refute him.
84- Allah has installed the whole goodness in leniency and courtesy.
85- Beware of associating with the lowly, because the association with them will never lead to welfare.
86- As a man worries about a little humility, this may engage him into a greater one.
87- The most advantageous thing is to precede people to the recognition of your own flaws. The heaviest thing is to hide your poverty. The less fortunate thing is to provide the advice to him who refuses it and to live next to an acquisitive individual. The most relaxing thing is to despair of people's giving. Never be weary of obscure. Be modest by submitting to the opinions of him who is higher than you (in rank) and who did you favors when such opinions oppose yours. You have submitted to his being higher than you so as to avoid disagreeing with him. He who does not submit to anybody's favor is surely self-conceited. You should know that he who does not humble himself before Allah will never gain pride and he who is not modest before Allah will never gain haughtiness.
88- To wear rings on the fingers is a prophetic tradition.
89- The most favorable friend to me is that who shows me my flaws.
90- Friendship is nil unless its limits are kept. He who does not keep these limits should not be regarded as friend. The first limit is that the inner self and the appearance should be identical. The second limit is that the friend should regard your goodness as his goodness and your evil as his evil. The third limit of friendship is that a position or fortunes should not change the friend's relation with his friends. The fourth limit is that the friend should not deprive his friend of anything that he is capable of doing. The fifth limit--which is the most comprehensive--, is that the friend should never leave his friend alone in calamities.
91- Comity is one third of the mind.
92- The believers' laughter should be only a smile.
93- There is no difference between depositing a trust with a betrayer or a negligent.
94- Imam As-Sadiq(A.S.) said to Al-Mufaddal: I instruct you to stick on six characters and relate them to my adherents-Shia. You should fulfill the trust of him who entrusts you with anything. You should like for your brother whatever you like for yourself. You should know that every matter has an end; therefore, you should beware of the outcomes of matters. Similarly, every matter has a sudden event; hence, beware of the sudden events. Beware of climbing an easy mountain if its slope is uneven. Never promise your brother of a matter that you cannot fulfill.
95- Allah has not permitted people in three matters: they should treat the parents kindly whether they are righteous or wicked, abide by the pledge whether to the righteous or the wicked, and fulfill the trust whether to the righteous or the wicked.
96- I feel sympathetic to three classes of people. Anyhow, they should be treated mercifully. They are those who suffered humiliation after honor, those who became needy after having been wealthy, and the scholars whom have been belittled by their folks and the ignorant people.
97- He whosever heart is attached to the fondness of this world will be suffering three matters-an everlasting care, an unattainable hope, and an unachievable expectation.
98- Lying and treachery are not within the ethics of the believers. Two characters are not found together in the hypocrites: they are good-looking and understanding of a tradition.
99- People are equal like the teeth of a comb. With the support of his brothers, a man can be regarded as great. No goodness is expected in the friendship of those who do not like for their friends whatever they like for themselves.
100- Understanding is the ornament of faith, self-possession is the ornament of understanding, kindness is the ornament of self-possession and easiness is the ornament of leniency.
Source: alhassanain.com
51- As for those who practice without guidance, they are like him who walks without choosing a definite path. The more he walks, the remoter he becomes.
52- The meaning of Allah's saying, "Have fear of Allah as you should be, (Holy Qur'an 3:102) is that Allah should be obeyed in such a way that He should not be disobeyed, mentioned in such a way that He should not be neglected, and thanked in such a way that He should not be shown ingratitude.
53- He who recognizes Allah accurately will fear Him. He who fears Allah accurately will disregard the worldly pleasures.
54- The actual fearful is that who cannot speak due to the intensity of fear.
55- Imam As-Sadiq(A.S.) was asked about the manners of some people who were committing the acts of disobedience to Allah and claiming that they were desiring for the mercy of Allah and kept on doing so until death attacks them.The Holy Imam(A.S.) said: As for those who act disobediently and claim expecting Allah's mercy until they die, they are rocking on hopes. They are surely liars. They do not expect Allah's mercy. He who expects something should seek it. Likewise, he who fears something should escape it.
56- We love those who are intelligent. knowledgeable, perceptive, expert, clement, courteous, patient, veracious, and loyal. Allah gave the noble characters exclusively to the prophets(a.s). He who enjoys such characters should thank Allah for them. He who does not enjoy them should supplicate to Allah for them. As he was asked about these noble characters, Imam As-Sadiq(A.S.) said: The noble characters are piety, satisfaction, patience, gratefulness, clemency, pudency, generosity, bravery, enthusiasm, veracity, charity, fulfillment of the trusts, conviction, good mannerism, and chivalry.
57- The firmest handle of faith is to love, hate, give, and deprive-all for Allah's sake.
58- Nothing will follow a dead person except three things: an alms that Allah gave permanetly in his life and it will follow him after death, a norm of guidance that others pursue, and a virtuous son that supplicates to Allah for his favor.
59- Lying invalidates the ablution (for the prayers) and breaks the fasting. The attendants said: But we use to tell lies." The Holy Imam(A.S.) said: I do not mean lying due to garrulity, but I mean forging lies against Allah, His Messenger, and the Imams(A.S.). The Holy Imam (A.S.) then added: Fasting is not abstaining from food or drink only. Mary(A.S.) said, -as the Holy Quran reported- "I have promised the Beneficent Allah to fast. (Holy Qur'an19:26) This means to keep silent. Thus, you should keep silent, turn the sights away (from whatever Allah has forbidden), and stop envying and disputing with each other. Envy consumes the faith like the fire when consumes the wood.
60- The Divine Throne will be shaken when one makes Allah the witness of a false matter.
61- Allah knew that sin is better for the believer than self-conceit lest, Allah will never test the believers through the commitment of sins.
62- He whose conducts are bad is tormenting himself.
63- Favor is well-known. Except its reward, nothing is better than doing favor.
64- Nothing like thanks in increasing the favorable matters and nothing like patience in decreasing the unfavorable matters.
65- The most effective soldiers of Eblis are women and rage.
66- The world is the believer's jail, patience is his fortress, and Paradise is his abode. The world is the disbeliever's paradise, grave is his jail, and Hell is his abode.
67- Allah has not created doubtless conviction that is more similar to unspoiled doubt than death.
68- Whenever you see a servant (of Allah) pursuing people's flaws and neglecting his own flaws, you should then realize that he has been trapped (by the Shaitan).
69- The server of food who thanks (Allah for so) will be rewarded as same as those who fast just for gaining the rewards of Allah, and the individual who is cured and thanks (Allah for curing him) will be rewarded as same as the diseased one who is steadfast against that disease (for the sake of Allah).
70- Those who are not scholars should not be regarded as happy, those who are not amiable should not be regarded as laudable, and those who are not tolerant should not be regarded as perfect. Those who do not guard themselves against the scholars' blame and censure should not be expected to gain the welfare of this world and the world to come. The intelligent should be veracious and thankful so that their sayings will be trusted and they will be given increasingly.
71- You should not trust the betrayer after you had tested him and you should not accuse him whom you trusted.
72- Imam As-Sadiq(A.S.) was asked about the people who are most respected by Allah. He answered: The people who are most respected by Allah are those who mention and obey Him more than the others. He, then, was asked about the people that are most disrespected by Allah, Imam As-Sadiq(A.S.) answered: The people that are most disrespected by Allah are those who accuse Him. "Is there anyone who accuses Allah?" I asked. The Holy Imam(A.S.) said: He who seeks Allah's decision and dissatisfies himself with it when it comes opposite to his will is accusing Allah." "Who else?" asked I. The Holy Imam(A.S.) answered: Then come those who complain against Allah." "Is there anyone who complains against Allah?" I asked. The Imam(A.S.) said: They are those who exaggerate in complaining about the misfortunes that they are suffering." Who else?" asked I. He(A.S.) answered: Then come those who neglect showing gratitude when they are endowed with a grace and show intolerance when they are inflicted by a problem." "Who are the most respected by Allah?" asked I. He(A.S.) answered: The most respected people are those who show gratitude when they are given a grace and treat with their problems tolerantly.
73- The weary are friendless and the envious are fortuneless. Much looking into wisdom pollinates the mind.
74- Fear of Allah is sufficient knowledge and deceit is sufficient ignorance.
75- The best adoration is to know Allah and behave humbly with Him.
Source: alhassanain.com
26- To miss a need is better than asking it from other than its people. Bad mannerism in a misfortune is more catastrophic than the misfortune itself.
27- As a man asked him a short item of instruction that collects the welfare of this world and the world to come, the Holy Imam (A.S.) said: Never tell untruths.
28- Imam As-Sadiq (A.S.) was asked about eloquence. He answered: Eloquence is to express the idea in as few as possible words. The eloquent is that who attains his demand in the least effort.
29- Debt is grief at night and humility in day.
30- If your worldly demands are attainable, you should check your religion.
31- Treat your fathers piously so that your sons will treat you piously. Keep yourselves away from the strange women so that your harem will be chaste.
32- He who entrusts a betrayer with a deposit will be deprived of Allah's warranty.
33- Imam As-Sadiq(A.S.) said to Humran-bin-A'yun: O Humran, look to him who is less powerful that you are and do not look at him who is more powerful so that you will be more satisfied with what Allah has allotted for you and will be a greater motive to deserve the Lord's increase. Know that little permanent deed with conviction is more favorable to Allah than the many deeds that are lacking conviction. You should know also that no piety is more profitable than avoiding committing the prohibited matters and the abstinence from harming and backbiting the believers. No living is more pleasant than good mannerism, no fortune is more advantageous than satisfaction with the sufficient and the little, and no ignorance is more harmful than self-conceit.
34- Pudency is of two faces: one is weakness while the other is power, submisison, and faith.
35- Negligence of others' rights is humility. Certainly, the neglector of rights needs for forgery in this regard.
36- It is sufficient for one of the group to salute. Similarly, it is sufficient for one of the group to respond the salutation.
37- Salutation is voluntary while responding is obligatory.
38- Do not answer those who speak before they greet you.
39- Shaking hands is the perfect greeting of the resident and embracement is the perfect greeting of the traveler.
40- Shake hands, because this will confiscate malice.
41- Fear Allah even if to some extent. Construct a screen between Him and you even if transparent.
42- As for those who control themselves in rage, desire, fear, and lust, Allah will prevent Hell from burning their bodies.
43- Good health is a light grace; it is forgotten when found and mentioned when missed.
44- In good days, Allah endows with the grace of consent. In distress, He endows with the grace of purification.
45- It often happens that Allah endows a servant with a grace that he does not expect. It also happens that one hopes for something while his goodness is in its opposite. It also may happen that one is running for his doom, while he goes slowly for his goodness.
46- He who does not show steadfastness against every misfortune, show gratitude for every grace, and show easiness for every complexity will surely be too short to continue. Be broad-minded whenever a misfortune inflicts you, whether in your son, wealth, or other matters. The fact of every misfortune is that Allah receives his loan and takes his gift back so as to test your tolerance and thanking.
47- Everything has limits. The limit of conviction is not to fear anything besides Allah.
48- The (Faithful) believer should enjoy eight characters; he should be venerable in shaking situations, steadfast against misfortunes, thankful in luxury, satisfied with what Allah has decided to him, avoid oppressing the enemies, avoid overtasing the associates, should fatigue his body, and make people feel glad with him.
49- Knowledge is the comrade of the faithful believer, clemency is his supporter, patience is the commander of his army, lenience is his brother, and charity is his father.
50- Imam As-Sadiq(A.S.) said to Abu-Ubayda who asked him to supplicate to Allah for saving him from making his earnings pass by the mediation of the servants: Allah has arranged to make people's earnings in other people's hands. You should supplicate to Allah to make your earnings in the hands of the charitable people, because this is a sort of happiness, and not to make your earnings in the hands of the vicious, because it is a sort of despondency.
Source: alhassanain.com
By: Saira Hussain
Rabi-ul Awwal 17 is the birth anniversary of holy Prophet Hazrat Muhammad (SAWW) and his sixth infallible descendant Hazrat Imam Jafer As-Sadiq (AS). Here is a little collection of some maxims of the Imam (AS):
1- He who treats people kindly will be accepted as arbiter.
2- To trust everybody in times of injustice and cheating is disability.
3- If problems are added to each other, they will give birth to relief.
4- To recognize the actuality of your friend, you should enrage him. If he keeps up his friendship, he is true friend lest, he is false.
5- Do not appreciate one's affection before you enrage him three times.
6- Do not trust your friend perfectly, because the knockdown of the trustful is incurable.
7- Islam is a definite rank. Faith is one rank higher than Islam. Conviction is one rank higher than faith. People have been given a rank lower than conviction.
8- To remove a mountain is easier than removing faith.
9- Beware of joking, because it causes rancor and drives into malice. Joking is the lesser revilement.
10- The desire for the worldly pleasures causes grief and sadness. Abstinence from the worldly pleasures brings about the rest of both heart and body.
11- Life is to rent a house and buy bread.
12- He who gains oppression is not gaining welfare. He who mistreats people should not complain when people mistreat him.
13- In homelands, exchanging visits is the means of association. In travel, correspondence is the means of association.
14- A believer is not perfectly virtuous unless he enjoys three characters-- knowledgeability of the religious affairs, moderation in living, and steadfastness against misfortunes.
15- An actual believer is that whose sexual appetite does not overcome him and whose stomach does not shame him.
16- A twenty-year friendship is kinship.
17- Favors should be done only to the highborn or the religious. Those who show gratitude are very few.
18- Enjoining good and forbidding evil should be practiced with a faithful believer that he would learn a lesson, or an ignorant that he would earn. Enjoining good and forbidding evil become surely worthless when they are applied to the powerful tyrants.
19- Those who enjoin good and forbid evil should enjoy three characters: they should be aware of the matters that they enjoin and the matters that they forbid,fair in the matters that they enjoin and the matters that they forbid, and lenient in the matters that they enjoin and the matters that they forbid.
20- He who suffers a misfortune due to obtruding upon an unjust ruler will be neither rewarded nor endowed with patience.
21- As some people showed ingratitude for Allah's graces, He changed the graces into crises. As other people showed steadfastness against the misfortunes that inflicted them, Allah changed the misfortunes into graces.
22- The prosperity of coexistence and association are three thirds: two thirds are acumen and one is overlooking.
23- Revenging on the pauper is extremely ugly.
24- Imam As-Sadiq(A.S.) was asked about personality, he answered: Personality stands for that Allah should not see you in situations against which He warned, and miss you in situations of which He ordered.
25- Thank him who did you favor, and confer upon him who thanked you. Graces that are shown gratitude will not be removed while those that are shown ingratitude will not persist. Thanks increase the graces and saves against poverty.
Source: alhassanain.com
1 ـ «احمد حنبل» از ائمّه چهارگانه اهل سنّت در كتاب «مسند» خود از «ابوسعيد خدري» نقل ميكند كه پيغمبر اكرم (ص) فرمود «لاتَقُوم السّاعَةُ حَتّي تَمْتلاٌ الاَرْضَ ظُلْماً وَ عُدْواناً، قال ثُمَّ يَخْرُجُ رَجُل مِنْ عِتْرَتي اَوْ مِنْ اَهلِ بَيْتي يَمْلاُها قسْطاً وَعَدْلاً كما مُلِئَتْ ظُلماً وَ عُدواناً» [قيامت بر پا نميشود تا آن زماني كه زمين پر از ظلم و ستم گردد، سپس مردي از عترت يا اهل بيت من قيام ميكند و زمين را پر از قسط و عدل ميسازد آن گونه كه ظلم و ستم ان را پر كرده بود]. (مستدرك احمد 3/36).
3 ـ ترمذي محدّت معروف به سند صحيح (طبق تصريح منصور علي ناصف در التّاج) از عبدالله از پيغمبر اكرم (ص) نقل ميكند كه فرمود
«لَوْ لَمْ يَبْقَ مِنَ الدُّنْيا اِلاّ يَوْمٌ لَطَوَّلَ اللهُ ذلِكَ الْيَوْمَ حَتّي يَبْعَثَ رَجُلاً منّي اَوْ مِنْ اَهْلِ بَيْتي يَواطِيءُ اِسْمُهُ اِسْمي وَ اِسْمُ اَبِيهِ اِسْمَ اَبي يَمْلاُ الاَرْضَ قِسْطاً وَ عَدْلاً كَما مُلِئَتْ ظُلْماً وَجَوْراً» [اگر باقي نماند از عمر دنيا مگر يك روز ، خداوند آن يك روز را چنان طولاني ميكند كه مبعوث كند مردي را از من يا از اهل بيت من (ترديد از راوي روايت است و مفهوم و محتوا يكي است) كه اسم او اسم من ، و اسم پدرش، اسم پدر من است زمين را پر از عدل و داد ميكند آن گونه كه از ظلم و ستم پر شده است]. (التّاج 5/343).
3 ـ حاكم نيشابوري در مستدرك، حديث مشروحتري در اين زمينه از ابوسعيد خدري از پيامبر اكرم (ص) نقل ميكند كه فرمود
«يَنْزِلُ بِاُمَّتي في آخِرِ الزّمانِ بَلاءُ شَديد مِنْ سُلْطانِهِمْ ، لَمْ يُسْمَعُ بَلاءُ اَشَدُّ مِنْهُ ، حَتّي تَضيقَ عَنْهُمُ الاَرْضُ الرَّحْبَهُ ، وَ حَتّي يَمْلاُ الاَرْضَ جَوْراً وَ ظُلْماً ، لايَجِدُ الْمُؤْمِنُ مَلْجَاً يَلْتَجِاُ اِلَيْه مِنَ الظُّلْمِ فَيَبْعَثُ اللهُ عَزَّوَجَلَّ رَجُلاً مِنْ عِتْرَتي، فَيَمْلَأ الاَرْضَ قِسْطاً وَعَدْلاً كَما مُلِئِتْ ظُلْماً وَ جَوْراً ، يَرْضي عَنْهُ ساكِنُ السَّماءِ و ساكن الاَرض، لاتدخَّر، الارض من بذرها شيئاً الا اَخْرجتَهُ، وَ لا السَّماءٌ مِنْ قَطْرِها شَيْئاً اِلاّ صَبَّهُ اللهُ عَلَيْهِمْ مِدْراراً »
[در آخر زمان بلاي شديدي بر امّت من از سوي سلطان آنها وارد مي‌شود ، بلايي كه شديدتر از آن شنيده نشده ! تا آنجا كه زمين وسيع و گسترده بر آنها تنگ مي‌شود ، و تا آنجا كه زمين پر از جور و ظلم مي‌گردد، و مؤمن پناهنگاهي براي پناه جستن به آن از ظلم نمييابد در اين هنگام خداوند متعال مردي از عترتم را مبعوث ميكند كه زمين را پر از عدل و داد كند ، آن گونه كه از ظلم و ستم پر شده بود ، ساكنان آسمان (فرشتگان) از او خشنود ميشوند ، و همچنين ساكنان زمين ، زمين تمام بذرهاي خود را بيرون ميفرستد و بارور مي‌شود ، و آسمان تمام دانههاي باران را بر آنها فرو ميبارد (و همه جا را سيراب و پر بركت ميكند)]. (المستدرك علي الصحيحين 4/465)
حاكم بعد از ذكر حديث ميگويد اين حديث صحيح است هر چند «بخاري» و «مسلم» آن را در كتاب خود نياوردهاند.
و اين گونه احاديث از راويان مختلف ، در منابع مشهور ، فراوان است و نشان مي‌دهد كه سرانجام حكومت جهاني به دست با كفايت مهدي (ع) برپا مي‌شود، و همه جا پر از عدل و داد مي‌گردد و مضمون آية فوق «انَّ الاَرّضَ يَرِثُها عِبادِيَ الصّالِحُونَ» تحقق مي‌يابد.
مطابق روايات اول كسى كه با حضرت مهدى عليه السلام بيعت مى كند جبرئيل است .
ابان بن تغلب از امام صادق عليه السلام نقل كرده كه فرمود:((همانا اول كسى كه با قائم عليه السلام بيعت مى كند جبرئيل است ...)).
طبرسى از ابى عبدالله عليه السلام نقل كرده كه در حديثى فرمود:((... پس خداوند عزوجل جبرئيل را مى فرستد تا نزد او آمده و سؤال كند ، به او مى گويد: به چه چيزى دعوت مى كنى ؟ قائم او را از ماهيت دعوت خبر مى دهد. جبرئيل مى گويد پس من اول كسى هستم كه با تو بيعت مى كنم . آن گاه مى گويد كف دستت را بده و آن را بر دست خود مسح مى كند ...)). (1)
در اينكه بيعت جبرئيل به چه معنا است دو احتمال وجود دارد:
1- معناى رمزى : به اين معنا كه مقصود از آن تاءييد الهى براى حضرت است ، زيرا جبرئيل بزرگترين نماينده الهى است . ولى اين معنا در صورتى صحيح است كه حمل بر معناى صريح و ظاهر آن ممكن نباشد در حالى كه چنين نيست .
2- معناى رايج : به اين معنا كه مقصود به بيعت همان معناى رايج آن است كه مردم با خليفه و ديگران انجام مى دهند. و فايده آن دو چيز است :
الف : توجه مردم به لزوم بيعت با حضرت .
ب : تاءييد حركت و قيام امام زمان عليه السلام .
پی نوشت:
1- احتجاج ، ص 431.
منبع : موعود شناسی و پاسخ به شبهات، علی اصغر رضوانی، انتشارات مسجد مقدس جمکران
از برنامه ها و اقدام هاى امام مهدى عليه السلام پديد آوردن رفاه اقتصادى در سطح كل جامعه بشرى است . بخش عظيم و مهمى از مسائل عقب ماندگى و وابستگى و كمبود مواد غذايى به دو عامل بستگى دارد كه با يكديگر ارتباط دارند:
1- نظام اقتصادى استعمارگر حاكم بر جهان .
2- نظام سياسى حاكم بر جامعه كه همواره به زيان ملت هاى خود گام بر مى دارند.
در رستاخيز ظهور حضرت مهدى عليه السلام اين بندها و دام ها از سر راه برداشته مى شود و عوامل سلطه بر فكر و فرهنگ و اقتصاد و سياست جهانى و كشورها نابود مى گردد.
احاديث درباره رفاه اقتصادى دوران ظهور بسيار است و شايد از جمله مسائلى باشد كه بيشترين تاكيد بر آن شده است ، و شايد پس از اصل عدالت دومين موضوعى باشد كه در آن دوران در جامعه پديد مى آيد. و اين دو با يكديگر پيوندى ناگسستنى دارند؛ زيرا كه اجراى عدالت براى از ميان بردن روابط ظالمانه و غاصبانه آكل و ماكول است تا اقويا حق ضعيفان را نخورند و آنان را محروم نسازند. بنابراين ، رفاه اقتصادى براى همه با اجراى اصل عدالت اجتماعى و بر پايى قسط قرآنى امكان پذير است ، بلكه رفاه و بى نيازى از ميوه هاى درخت تناور عدل است و امام با تحقق بخشيدن به اصول دادگرى و عدالت اجتماعى همگان را به زندگى درست و سازمان يافته مى رساند.
امام صادق عليه السلام مى فرمايد:ان قائمنا اذا قام اشرقت الارض بنور ربها ، ... و يطلب الرجل منكم من يصله بماله و ياخذ من زكاته لا يوجد احد يقبل منه ذلك . استغنى الناس بما رزقهم الله من فضله(1) ؛((هنگام رستاخيز قائم ما ، زمين با نور خدايى بدرخشد و شما به جست و جوى اشخاصى بر مى آييد كه مال يا زكات بگيرند ، و كسى را نمى يابيد كه از شما قبول كند و مردمان همه به فضل الهى بى نياز مى گردند.))
پيامبر اكرم صلى الله عليه و آله فرمود:((امت من در زمان مهدى عليه السلام به نعمت هايى دست يابند كه پيش از آن و در هيچ دوره اى دست نيافته بودند. در آن روزگار آسمان باران فراوان دهد و زمين روييدنى را در دل خود نگاه ندارد)). (2)
در حديثى ديگر پيامبر اكرم صلى الله عليه و آله فرمود:((... خداوند براى قائم عليه السلام گنج ها و معادن زمين را آشكار مى سازد ...)). (3)
امام باقر عليه السلام فرمود:... تطوى له الارض ... فلا يبقى فى الارض خراب الا قد عمر ...(4) ؛((... زمين براى قائم ما در هم پيچيده مى شود و ... در زمين جاى ناآبادى باقى نمى ماند ...)).
همچنين امام باقر عليه السلام فرمود:و تظهر له الكنوز ...(5) ؛((... براى قائم ما گنج ها آشكار مى گردد ...)).
پی نوشتها:
1- بحارالانوار ، ج 52 ، ص 337.
2- بحارالانوار ، ج 51 ، ص 82.
3- اعلام الورى ، ص 413.
4- كمال الدين ، ج 1 ص 331.
5- كمال الدين ، ج 1 ، ص 331.
منبع : موعود شناسی و پاسخ به شبهات، علی اصغر رضوانی، انتشارات مسجد مقدس جمکران
از آنجا كه هدف خلقت انسان رسيدن به تكاملى است كه لايق آن است و عصر ظهور زمينه مساعدى براى رشد انسان براى رسيدن به كمال است ، لذا بشريت بعد از اجتماع شرايط تكامل در عصر ظهور استحقاق درجه اى جديد و عالى به جهت تطبيق عدل كامل در روى زمين را پيدا مى كند ، جز آنكه اين شرايط و قابليت ها هنگامى به بار مى نشيند و اثر مطلوب خود را مى گذارد كه بشر در عصر ظهور مدت كافى زندگى كند تا در سايه حكومت عدل گستر الهى به نهايت كمال انسانى برسد ، و با عمرى كوتاه هرگز به طور طبيعى نمى تواند كمال خود را به بار بنشاند دليل اين مطلب اين است كه :
اولا : هدف از خلقت بشر تنها تحقق و تشكيل حكومت عالمى نيست تا با وجود آن ولو در بره اى از زمان مقصود حاصل شده باشد ، بلكه هدف مهم و اعلى از تشكيل اين نوع حكومت پياده شدن عبوديت به معناى وسيع و گسترده آن در تمام شوونات جامعه است كه اين به نوبه خود اقتضاى عمرى طولانى براى شر در عصر ظهور را دارد.
ثانيا : بعيد به نظر مى رسد كه زمان نتيجه گيرى كوتاه تر از زمان مقدمات آن باشد. مى دانيم كه چه زمان هاى طولانى بشر خود را آماده روز موعود كرده و به انتظار آن به سر مى برد ، مدت زمانى كه مى توان به درازاى عمر بشريت به حساب آورد و چه فداكارى ها كه براى تحقق اين هدف به كار رفته است ، حال مى توان طى اين همه مقدمات طولانى را به جهت رسيدن به مدتى كوتاه در نتيجه گيرى دانست ؟
منبع : موعود شناسی و پاسخ به شبهات، علی اصغر رضوانی، انتشارات مسجد مقدس جمکران
در پاسخ سؤال فوق مى توان چند جواب را ذكر كرد:
1- حضرت مهدى عليه السلام وارث شرعى طرح كاملى است كه پيامبر اسلام در اين امت بر جاى گذارده است و او آخرين وصى از اوصياى پيامبر آخرالزمان صلى الله عليه و آله است .
2- حضرت مسيح پيامبر امتى ديگر غير از امت اسلامى است . امتى كه دينش نسخ شده و وظيفه مردم تا روز قيامت متابعت از دين اسلام و پيامبر جديد و اوصياى اوست .
منبع : موعود شناسی و پاسخ به شبهات، علی اصغر رضوانی، انتشارات مسجد مقدس جمکران
سلام آقا جان. سرتون سلامت. آقا جان این جمعه هم داره می گذره ولی نتونستیم چشمامون رو رکاب قدماتون کنیم. مولا جان ، شرمنده ایم. آخه چجوری دعا کنیم که بتونه فرج شما رو سریع برسونه. مولا جان ، این دفعه خودتون رو از خدا می خوایم. می دونیم که فرج و گشایش امورما هم همراشه، ولی به خدا قسم فقط خودتون رو از خدا می خوایم. آقا جان ، دلتنگ شمائیم، فریاد تو گلومونه ولی نمی تونیم فریاد بزنیم، بغض راه گلومونو بسته. مولا جان ، من بمیرم برای اون دردایی که تو سینه داری، همه ظلمی رو می بینید ولی با دل پر خون راضی هستید به رضای خدا. آقا جان ما رو هم جزء سربازاتون راه می دین؟
مولا جان بارها ما رو سفارش کردین به دعا ولی دست ما بسته، به جز دعا در سطح خودمون کاری از دستمون بر نمی آد.
امن یجیب المضطر اذا دعاه و یکشف السوء
آقا جان پس که می آی؟ آقاجان هیچ وقت درد دوری هیچ عزیزی به جز شما اینقدر بر ما سخت نگذشته. آقاجان بی یاوریم... مولا جان ما رو بحق مظلومه این ماه بپذیر
چاره ما ساز که بی یاوریم
گر تو برانی به که رو آوریم....
اللهم صل علی محمد و آل محمد وعجل فرجهم
ای پادشه خوبان داد از غم تنهایی
دل بی تو به جان آمد وقت است که باز آیی
مشتاقی و مهجوری دور از تو چنانم کرد
کز دست بخواهد شد پایان شکیبایی
در طریقت هر چه پیش سالک آید خیر اوست
در صراط المستقیم ای دل کسی گمراه نیست
سلام به همگی دوستای خوب امام زمان عجل الله تعالی فرجه الشریف.
امروز جمعه است. بیاین علاقمونو به آقامون با هدیه صد صلوات برای ظهورشون به ایشون نشون بدیم. آقا منتظر دعای ما هستند. یا مهدی
اللهم صل علی محمد و آل محمد و عجل فرجهم
پایگاه صالحات – از بیانات مرحوم آیت الله بهجت (قدس سره)
همه برای برآورده شدن حاجت شخصی خود به مسجد جمکران می روند، و نمی دانند که خود آن حضرت چه التماس دعایی از آن ها دارد که برای تعجیل فرج او دعا کنند!
زمانی مرحوم شیخ ابراهیم حایری در مسجد کوفه معتکف بود، حضرت غایب عجل اللّه تعالی فرجه الشریف را در خواب دید،
حضرت به او فرمود: این ها که در این جا معتکفند، از خوبان و صلحا هستند، ولی هر کدام حاجتی دارد: مال، عیال، خانه، قضای دین، رفع کسالت و مرض و ... ولی هیچ کس به فکر من نیست و برای ظهور و فرج من به طور جدی دعا نمی کند!
گویا حضرت علیه السلام از ما می خواهد که اعتکاف و توسل و دعایمان برای خصوص فرج و ظهور آن حضرت واقع شود، ولی ما به او خطاب می کنیم که: «عالم ز دست رفت، تو پا در رکاب کن.» و یا این که می گوییم: «ای یوسف زهرا، بیا.» غافل از این که او هم از خدا می خواهد که بیاید. مگر آمدن او به دست اوست که از او می خواهیم از زندان بیرون بیاید؟! بلکه همه باید از خدا بخواهیم تا اذن دهد او ظهور نماید. خود او هم منتظر امر خدا و الهامات خدا است، تا ظهور کند و خود را معرفی کند، و از غریبی و درماندگی نجات یابد؛ زیرا گرفتاری او، گرفتاری همه بشر، و نجات و فرج او، نجات همه و فرج برای همه است.
آری، او هزار سال است که زندانی است، لذا هر کس که برای حاجتی به مکان مقدّسی مانند مسجد جمکران می رود، باید که اعظم حاجت نزد آن واسطه فیض، یعنی فرج خود آن حضرت را از خدا بخواهد.
هر دقیقه ای که می گذرد جایگزین و عوض ندارد، از دست رفته و گذشته است و دیگر برنمی گردد. ای کاش اگر خانه و درِ خانه را نمی دانیم، کوچه را می دانستیم!
حاج محمدعلی فشندی رحمة اللّه علیه هنگام تشرّف به محضر حضرت صاحب عجل اللّه تعالی فرجه الشریف عرض می کند: مردم دعای توسل می خوانند و در انتظار شما هستند و شما را می خواهند، و دوستان شما ناراحتند.
حضرت می فرماید: «دوستان ما ناراحت نیستند!»
ای کاش می نشستیم و درباره این که حضرت غایب علیه السلام چه وقت ظهور می کند، باهم گفت و گو می کردیم، تا حداقل از منتظرین فرج باشیم. اشخاصی را می خواهند که تنها برای آن حضرت باشند. کسانی منتظر فرج هستند که برای خدا و در راه خدا منتظر آن حضرت باشند، نه برای برآوردن حاجات شخصی خود. چرا ما حداقل مانند نصاری که در مواقع تحیر با انجیل ارتباط دارند، با آن حضرت ارتباط برقرار نمی کنیم؟!
در فکر آن باشیم که با حضرت غایب علیه السلام رابطه داشته باشیم
یکی از امور مهم بلکه از اهم امور این است که بدانیم چه کار کنیم تا مثل کسانی از علما و متشرعه و صلحای تابع علما باشیم که فرج شخصی و ارتباط خاص با حضرت ولی عصر عجل اللّه تعالی فرجه الشریف داشته اند، و محتاج نبوده اند که در امور خودشان یا غیر خودشان فی الجمله عدل عمومی را خواستار باشند. از قبیل نواب اربعه و علمای معاصر آن ها که مقامات و کراماتی داشته اند که ما نداریم، به طوری که نمی توانیم بگوییم مثل آن ها هستیم. باید مجالسی تشکیل دهیم و با رفقا و اصدقا بنشینیم و مذاکره کنیم که به چه راهی می شود به آن حضرت رسید و با آن حضرت رابطه داشت؛ زیرا بلاکلام هر فیضی به ما می رسد - چه خصوصی و چه عمومی و چه داخلی و یا خارجی، و چه جسمانی و چه روحانی - فقط از ناحیه همان یک فیض است و توجه به همه ائمه علیهم السلام هم به او راجع می شود؛ لذا شخصی به حضرت رسول اکرم صلی اللّه علیه وآله توسل نمود و حضرت رسول صلی اللّه علیه وآله او را به فلان امام و فلان امام و در آخر به امام زمان عجل اللّه تعالی فرجه الشریف حواله داد.
منبع:
1- پایگاه حوزه به نقل از هفته نامه افق حوزه (به صاحب امتیازی مرکز مدیریت حوزه علمیه قم): ویژه نامه اولین سالگرد ارتحال آیت الله بهجت (قدس سره)
2- سایت آیت الله بهجت (ره)
ساقیا عشق رخت واله و حیرانم کرد
واندر آن عشق غمت از غم خود بازم کرد
عاشق روی تو گشتم چه کنم حیرانم
عشق رویت به تمنای تو مشتاقم کرد
When writing about the greatness of a personality, one needs a gold standard with which to compare the strengths and weaknesses of that individual. However, if that person is herself the gold standard, then it makes it impossible to adequately describe her greatness. Hazrat Fatimah (s.a) was such a personality. Her merits are unmatched by any woman known in history and Allah himself testifies in the Qur’an about her purity and piety.
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Introduction
During their missions, all the Prophets and Apostles have emphasized the fact that a savior will arrive at the end of time who will implement the government of justice over the globe. This news has been heard since the human being appeared on the earth. Allah has indicated this promise in all the early scriptures and commanded humans throughout ages to wait for the manifestation of the kingdom of Allah. The Holy Qur’an also gives glad tidings of the day for ...
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قال رسول الله - صلّي الله عليه و آله - : اِنَّ فاطمةَ لتشفع يومَ القيامةِ فيمن اَحَبَّها و تَولّاها و احبَّ ذُرِّيتها و تولّاهم و يَشْفَعُها الله فيهم و يدْخلُهم الجنةَ بِش‍فاعَتها.
پيامبر اكرم - صلّي الله عليه و آله - فرمودند: همانا فاطمه در روز قيامت براي كسي كه محب و دوست دار او و فرزندانش باشد، شفاعت مي كند و خداوند شفاعت او را در مورد اين افراد مي پذيرد و آنها را با شفاعت او وارد بهشت مي كند.
«القطره من بحار مناقب النبي و العترة، ج 2، ص 189»
عن ابي الحسن - عليه السّلام - قال: اِنَّ فاطمةَ - سلام الله عليها - صديقةٌ شهيدةٌ.
امام كاظم - عليه السّلام - فرمودند: همانا فاطمه - سلام الله عليها - زني بسيار راستگو بود كه به شهادت رسيد.
«اصول كافي، ج 1، ص 458»
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 بیانات مهم رهبر معظم انقلاب درباره ارزیابی از وضع کنونی و پيشرفت های ملت ایران/ مذاکره با امریکا
آیاتاکنون به سوره"حمد"اینگونه نگاه کرده‌اید؟
خاطره حاج سعید که بغض رهبر انقلاب را درآورد
شکل گیری فضای جنگی بین چین و ژاپن
روسیه برای جنگ آماده می شود
شهیدی که جنت را به او نشان دادند
گره گشایی از مردم، قبرمان را روشن می کند
راه نجات
گریه‌کردن برای امام‌حسین علیه السلام چه ثوابی دارد؟
ملاقات با امام زمان عجل الله تعالی فرجه الشریف در عرفات و روضه حضرت عباس علیه السلام
ده داستان کوتاه از زندگی جوادالائمه علیهم السلام اجمعین
نظر درس‌آموز رهبر انقلاب درباره دختران بدحجاب
چراغ سبز به دولت تركيه برای حمله به سوریه
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