(To learn more about his tragedy scroll down to the previous post)
Nas'alakum Al Du3a....
Monday, November 16, 2009
Imam Al Jawad Martyrdom Condolences...
Imam Muhammad At-Taqi AlJawad (A.S.)
Name: Muhammad bin Ali.Titles: At-Taqi, Al-Jawad.
Kuniyya: Abu Ja'fer.
Father: Imam Ali Ridha (A.S.)Mother: Sabika (also known as Khaizarun).
Birth: 10th Rajab 195 a.h. Madina.
Death: 29th Dhulqa'da 220 a.h. Baghdad. Buried in Kadhmain.
His Parents & Birth
He was the only son of Imam Ali Ridha (A.S.) The Prophet (S.A.W.) had said:
"My father be sacrificed on the mother of the 9th Imam who will be a pure and pious Nubian."
Imam Musa Kadhim (A.S.) had told one of his companions that his daughter-in-law (Sabika) would be one of the most pious of women and to give her his salaams. She came from the same tribe as the Prophet's wife - Mary Copt who bore the Prophet his son Ibrahim (who died in infancy).
Imam Muhammad Taqi (A.S.) was born when his father was 45 years old. Till then Imam Ali Ridha (A.S.) had constantly been taunted that he had no children. When the 9th Imam was born, a brother of Imam Ali Ridha (A.S.) was angry because he would lose out in inheriting the Imam's property and in his jealousy spread a rumour that Imam Ali Ridha (A.S.) was not the father. He was eventually proved wrong by a person who could tell parentage.
ChildhoodThe 9th Imam was 5 years old when his father was called to Baghdad by Mamun Rashid to be his 'heir apparent'. When Imam Ali Ridha (A.S.) was leaving he saw his son putting sand in his hair. He asked why and the young Imam replied that this was what an orphan did.His titles, life & works
He became an Imam at the age of 9. Mamun Rashid thought that as all the rulers before him had oppressed the Imams and their schemes had backfired that he would try to bribe the Imams. He tried to make the 8th Imam his heir apparent and give him power and wealth but that also backfired.
He now tried to use power and wealth with the 9th Imam again but from a much younger age thinking that he would be able to influence him. His main purpose was also to make sure that the 12th Imam (whom he knew would bring justice to the world) would be from his progeny and therefore intended to give his daughter Ummul Fadhl to the Imam for a wife. Mamun still continued oppressing the family and followers of the Ahlul-bayt (A.S.).
Mamun called the young Imam (A.S.) to Baghdad from Madina and offered his daughter. This infuriated his family (Banu Abbas). To prove to them the excellence of Imam even at a young age he arranged a meeting
between Imam and the most learned of men at that time - Yahya bin Athkam.
It was a grand occasion with some 900 other scholars present. Imam (A.S.) was first asked by Yahya:
What is the compensation (kaffara) for a person in Ehraam who hunted and killed his prey?"
Imam replied that there were many more details required before he could answer the question:
- Did the Muhrim (one in Ehraam) hunt in the haram or outside?
- Did the Muhrim know Sharia or not?
- Did he hunt intentionally or not?
- Did he hunt for the first time or was this one of many times?
- Was he free or a slave?
- Was his prey a bird or an animal?
- Was it big or small?
- Had he hunted by day or by night?
- Was he baligh or not?
- Was he repentant or not?
- Was his ehraam for Hajj or Umra?
Yahya was stunned. He looked down and started sweating.
Mamun asked the young Imam to answer the question, which he did, and then Imam asked Yayha a question which he could not answer. The Banu Abbas admitted defeat and Mamun took the opportunity to offer his daughter in marraige to Imam. Imam (A.S.) read his own Nika (the khutba of which is used today) with the Mehr of 500 dirhams. Imam wrote a letter to Mamun that he would also give Ummul Fadhl Mehr from the wealth of Aakhira. This was in the form of 10 duas which were for fulfilling any hajaat (desires) [Chain of narrators upto Prophet - Jibrail - Allah]* . Thus his title Al-Jawad (the generous one).
* These duas are found in Mafatihul Jinaan (pg 447 - In margin)
Imam lived for a year in Baghdad with Ummul Fadhl. She was very disobedient to Imam. When she found out that Imam had another wife (from the progeny of Ammar-e-Yasir) and that there was also children she was jealous and angry realizing that her father's plan had failed. She complained to her father who also realized that his plan, to keep the 12th Imam in his progeny, had failed. He was enraged and in his rage he drank heavily and went to the 9th Imam's house and attacked Imam with a sword. Both Ummul Fadhl and a servant saw the attack and believed Imam was dead. Mamun on waking next morning realized the consequences of his attack and was thinking of arranging the disposal of Imam's body when he saw Imam well without a scratch on him. He was confused and asked Imam who showed him an amulet which is called Hirze Jawad Imam told him it was from his grand mother Bibi Fatima Zahra (A.S.) and kept the wearer safe from all except the angel of death. Mamun asked Imam for it and Imam gave him one.
Now Mamun was scared and tried a new tactic. He tried to deviate Imam by sending him beautiful girls and musicians. When he realised nothing was working he let Imam return to Madina.
Imam used this time to prepare the masails of Taqleed and Ijtihaad in preparation for the 12th Imam knowing that both the 10th and the 11th Imam would spend most of their lives in prison. He also prepared the people of Madina teaching true Islam knowing that this would be the last time they would be able to receive guidance directly from an Imam for a long time.
Ummul Fadhl continuously complained of Imam to her father who sent her letters back.
Mamun died in 218 a.h. and was succeeded by his brother Mo'tasam Billah. He openly announced that all Shias were not Muslims. He said it was required for people to kill and prosecute Shias, and to destroy property belonging to Shias.
Ummul Fadhl now started complaining to her uncle who was sympathetic to her. Mo'tasam called Imam to Baghdad. He asked Imam to pass judgement of how to punish a thief. Imam said only fingers could be cut as the palms were for Allah (as in Qur'an - it is one of the wajib parts to touch the ground during sajda). As this decision was contrary to the decision of the other 'Ulema' it strengthened the position of the Shias. The other 'Ulema' complained to Mo'tasam.
Death & Burial
With instigation from both the 'Ulema' and Ummul Fadhl, Mo'tasam sent poison which Ummul Fadhl put in Imam's drink and gave it to him. Imam died on 29th Dhulqa'ada at the age of 25 years and is buried near his grandfather in Kadhmain (the 10th Imam gave him ghusl and kafan).
Summary of Imam's Work
It is he who prepared and wrote books for the masails of Ijtihaad and Taqleed which were essential to prepare believers for the ghaibat of the 12th Imam.
Additional Notes
Once when the young Imam was on his way to Baghdad he came across Mamun's party returning from a hunting trip. All the other children on the street ran but the Imam did not.
Mamun asked the young Imam, "Why did you not run away?"
Imam said the road was wide enough for all of them and neither had he committed a sin. Mamun then asked him his identity.
After finding out, he asked Imam what he (Mamun) had in his hands. Imam replied "Allah has created tiny fish in the river. These fish are hunted by the Hawks of the kings and the descendants of the Prophets reveal the secrets".
Saturday, November 14, 2009
25th Zilqad " Dahwul Ardh" The 'Spreading of the Earth' Day
NOVEMBER 13 OR 14 2009
It is the day when the earth was spread for the advantage of human beings. The phrase "Dahwul Ardh" literally means "The spread of the earth". On this day Allah(swt) spread out ALL the land on the Earth under the Ka`bah.
In another tradition it is reported that the first Rahmah & blessing descended on this very day....It is also reported on the authority of Imam Ali bin Moosa Ar Riza (A.S.) that tonight the two distinguished Prophets ie Prophet Ibrahim (A.S.) and Prophet E'esaa (A.S.) were born.
Therefore it is a highly blessed night & day to be spent in the prayers and supplications.
1) Observe fast today. Many benefits have been mentioned of Fasting on this day eg Kaffarah (Penitence) for his sins of seventy (70) years.b. In another tradition, if a person fasts on this day, it would be equivalent to fasting 60 months!
2) Have a Ghusl (bath.)
3) Pray a 2 Rak-a't Salaat at the time of "Chasht"" (After sunrise and before breakfast time) as under"
(i) In every Rak-a't, after the recitation of Soorah Al Faatih'ah, recite Surah Ash Shams S 91- 5 times
(ii) After the Salaam say: LAA H'AWLA WA LAA QUWWATA ILLAA BILLAAHIL A'LIYYIL A'Z'EEM
[There is no power and no strength except Allah's the Highest High, the Al-mighty.]
Then recite the following dua'a: MP3 dua NEW
O He who tolerates lapses, bear with my false steps,
O He who responds to supplications, answer to my prayers.
O He who pays attention to (all) voices, hear my cry, and have mercy on me, overlook my wrongdoings and opposition,
O Owner of might and majesty
YAA MUQEELAL A'THARAATI AQILNEE A'THRATEE YAA MUJEEBAD DA-A'WAAT AJIB DAA'-WATEE YAA SAAMI-A'L AS'WAATI ISMAA'-S'AWTEE WAR-H'AMNEE WA TAJAAWAZ A'N SAYYI-AATEE WA MAA I'NDEE YAA D'AL JALAALI WAL IKRAAM
Then recite the following dua'a, mentioned in the "Misbah
| O Allah, (Who) spread the Kaa'bah, split the grain of corn, mitigates hardships, alleviates sorrows, I ask Thee today, [one of the days, belonging to Thee, which on account of their privileges, and availability of Thy unrestricted mercy (in them), have been declared important, given preference over (other days), and exclusively specified for the believers], to send blessing son Muhammad, Thy high-minded, great-hearted and generous servant, (whom we will) meet, very soon, on the promised Day of Judgement, (who) opened that which was kept locked and shut, and invited to truth, in every walk of life; an on his "Ahl ul Bayt" (children), the pure (above board) guides, giving light to people to sustain harmony and unity, and have the authority to admit into Paradise or sent to Hell;
and (I ask Thee to) settle me in the ever luxuriant land, and lodge me in a lovable comforting house, in the midst and company of Thy close friends and people who have been selected and chosen for Thy neighborhood, make my meeting with thee a blissful occasion, (so that it takes place) keep me alive adhering to good in my day to day life here, free from waywardness and indecent indulgence, before the appointed time comes to an end, (then) O Allah let me reach the cistern (center) of Thy Prophet, Muhammad, blessing of Allah be on him and on his children), and quench my thirst there, thoroughly, in plenty, gliding the wholesome water pleasantly down the throat, never to be thirsty again, never to be kept away from it once I am there, never to be driven off, and let it be my most reliable preparation, quite sufficient for the questioning session on the day when witnesses will be brought. O Allah curse the oppressors from beginning to the end, who stirred up trouble and took possession of that which rightly belonged to Thy trustworthy representatives. Damn their theoreticians and their associates; O Allah, send Thy trustworthy representatives at once, wrongs done to them may be redeemed their "Qaa-im" (living representative may be given his rightful opportunity to appear, appoint him to give currency to Thy religion and to establish law and order by marking out the boundaries to end the domination of Thy enemies. O Allah send blessings on him and on all his forefathers, and let us be his companions and familiar friends, bring us back to life so that he takes us in his service, so far as we prove ourselves his staunch supporters during his tenure. O Allah make us reach his days of renaissance and follow his leadership, and see with our own eyes his (golden) era, send blessings on him and favour us by conveying his message of goodwill to us, peace be on him and Allah's mercy and blessing be on him. ALLAAHUMMA DAAH’IYAL KAA’-BAH WA FAALIQAL H’ABBAH WA S’AARIFAL LAZBAH WA KAASHIFA KULLI KURBAH AS—ALUKA FEE HAAD’AL YAWM MIN AYYAAMIKAL LATEE AA’—Z’AMTA H’AQQAHHA WA AQDAMTA SABQAHAA WA JA—A’LTAHAA I’NDAL MOO—MINEENA WADEE-A’TAN WAILAYKA D’AREE A’TAN WA BI—RAH’MATIKAL WASEE—A’H AN TUS’ALLIYA A’LAA MUH’AMMADIN A’BDIKAL MUNTAJAB FIL MEETHAAQIL QAREEBI YAMAT TALAAQ FAATIQI KULLI RATQIN WA DAA—I’N ILAA KULLI H’AQQ WA A’LAA AHLI BAYTIHEE AL—AT’—HAARIL HUDAATIL MANAAR DA—A’A—IMIL JABBAAR WA WULAATIL JANNATI WAN NAAR WA AA’—T’INAA FEE YAWMINAA HAAD’AA MIN A’T’AAA—IKAL MAKHZOON GHAYRA MAQT’OO—I’N WA LAA MAMNOO—I’N TAJMA—U’LANAA BIHIT TAWBAH WA H’USNAL AWBAH YAA KHAYRA MAD—U’WWIN WA AKRAMA MARJUWWIN YAA KAFIYYU YAA WAFIYYU YAA MAN LUT’FUHU KHAFIYYUN ULT’UF LEE BI—LUT’FIKA WA AS—I’DNEE BI—A’FWIKA WA AYYIDNEE BI—NAS’RIKA WA LAA TUNSINEE KAREEMA D’IKRIKA BI—WULAATI AMRIKA WA H’AFAZ’ATI SIRRIKA WAH’—FAZ’NEE MIN SHAWAAYIBID DAHR ILAA YAWMIL H’ASHR WAN NASHR WA ASH—HIDNEE AWLIYAA—IKA I’NDA KHUROOJI NAFSEE WA H’ULOOLI RAMSEE WAN—QIT’AA—I’ A’MALEE WAN—QIZ”AAA—I AJALEE ALLAAHUMMA WAD’—KURNEE A’LAA T’OOLIL BILAA ID’AA H’ALALTU BAYNA AT’BAAQITH THARAA WA NASIYANIN NAASOONA MINAL WARAA WA AH’LILNEE DAARAL MUQAAMAH WA BAWWI—NEE MANZILAL KARAAMAH WAJ—A’LNEE MIN MURAAFIQEE AWLIYAAA—IKA WA AHLIJ—TIBAAA—IKA WAS’—T’IFAAA—IKA WA BAARIK LEE FEE LIQAAA—IKA WAR—ZUQNEE H’USNAL A’MAL QABLA H’ULOOLIL AJAL BAREE—AN MINAZ ZALALI WA SOOO—IL KHAT’AL ALLAAHUMMA WA AWRIDNEE H’AWZ”A NABIYYIKA MUH’AMMADIN S’ALLALLAAHU A’LAYHI WA AALIHEE WAS—QINEE MINHU MASHRABAN RAWIYYAN SAA—IGHAN HANEE—AA LAA AZ’MA—U BAA’—DAHU WA LAA UH’ALLA—WIRDAHU WA LAA A’NHU UD’AADU WAJ—A’LHU LEE KHAYRA ZAADIN WA AWFAA MEE—A’ADIN YAWMA YAQOOMUL ASH—HAAD ALLAAHUMMA WAL-A’N JABAABIRATAL AWAALEENA WAL—AAKHIREEN WA BIH’UQOOQI AWLIYAAA—IKAL MUSTAATHIREEN ALLAAHUMMA WAQ—S’IM DA—A’A—IMAHUM WA AHLIK ASHYAA—A’HUM WA A’AMILAHUM WA A’JJIL MAHAALIKAHUM WAS—LUBHUM MAMAALIKAHUM WA Z”AYYIQ A’LAYHIM MASAALIKAHUM WAL—A’N MUSAAHIMAHUM WA MUSHAARIKAHUM ALLAAHUMMA WA A’JJIL FARAJA AWALIYAA—IKA WAR—DUD A’LAYHIM MAZ’AALIMAHUM WA AZ’HIR BIL—H’AQQI QAAA—IMAHUM WAJ—A’LHU LIDEENIKA MUNTAS’IRAA WA BI—AMRIKA FEE AA’—DAAA—IKA MUWTIMARAA ALLAAHUMMAH’—FUFHU BI—MALAAA—IKATIN NAS’R WA BIMAA ALQAYTA ILAYHI MINAL AMRI FEE LAYLATIL QADR MUNTAQIMAN LAKA H’ATTAA TARZ”AA WA YA—O’ODA DEENUKA BIHEE WA A’LAA YADAYHI JADEEDAN GHAZ”Z”AA WA YAMH’AZ”AL H’AQQA MAH’Z”AA WA YARFIZ” AL BAAT’ILA RAFZ”AA ALAAHUMMA S’ALLI A’LAYHI WA A’LAA JAMEE—I’ AABAA—IHI WAJ—A’LNAA MIN S’AH’BIHI WA USRATIHI WAB—A’THNAA FEE KARRATIHI H’ATTAA NAKOONA FEE ZAMAANIHI MIN AA’—WAANIHEE ALAAHUMMA ADRIK BINAA QIYAAMAHU WA ASH-HIDNAA AYYAAMAHU WA S’ALLI A’LAYHI WAR—DUD ILAYNAA SALAAMAHU WASSALAAMU A’LAYHI WA RAH’MATULLAAHI WA BARAKAATUH It is desirable to recite the Ziyaarat of Imam Ali bin Moosa Ar Riza (A.S.) 25th Zilqad " Dahwul Ardh" The Spreading of the Earth Day & birthday of Prophet Ibrahim (A.S.) and Prophet E'esaa (A.S.) Almighty Allah in Surat al-Nazi'aat 79:30 speaking clearly about dahwul ardh says: "and the earth-after that He spread it out (dahahaa).." 1. What is Dahwul Ardh ? "Dahwul Ardh" - the 25th of Dhulqa'dah, according to a tradition of the Holy Prophet (s) reported by one of his Sahabi - 'Abdullah bin Mas'ud , is the day when the earth was spread for the advantage of human beings. The phrase "Dahwul Ardh" literally means "The spread of the earth". In another tradition it is reported that the first Rahmah & blessing descended on this very day. Hence it is a very important occasion indeed. According to a tradition of the Holy Prophet (s), whosoever fasts on this day his fast would equal 70 years of fasting. Having known these merits, should we limit our celebration with fasting and the expression of joy, or should our struggle transcend beyond that? This obviously would depend on our vision about this important day. And in order to understand properly the importance of this day, we should understand the earth better. Understanding the Earth Better We would like to now ask the Holy Qur'an two basic questions about the earth: A) WHY WAS THE EARTH CREATED? The Holy Qur'an in chapter 20, verse 53 says:"He who appointed the earth to be a cradle for you." Allamah Tabataba'i in his Al-Mizan says:"Thus Allah stationed man in the earth to live an earthly life, so that he may earn a provision for his heavenly and exalted life, in the manner that a baby is stationed in the cradle, and is brought up for a more sacred and developed life..." (vol. 14, pg. 171) From this we come to realize that the earth was created as a preparing ground & means for human perfection and the purity of the heart. Sadly, however, many a people, instead of maintaining it for a good Hereafter, tend to destroy it for selfish gains. B) DO THE HUMAN BEINGS EMPLOY THE EARTH FOR THE PURPOSE IT WAS CREATED? The Holy Qur'an in chapter 30, verse 41 clearly talks of a people who instead of practically thanking Allah (swt) by utilizing the earth for its sacred purpose cause mischief therein and subsequently face its evil consequences: "Corruption has appeared in the land and sea, for that men's own hands have earned, that He may let them taste some of that which they have done, that haply so they may return." And in chapter 7, verse 10, Almighty Allah says:"Indeed We made you live in the earth and made therein for you the means of livelihood; little is it that you thank." In this verse, "little is it that you thank" should not merely taken as "verbal thanks," for the reality of "shukr" is to use the gift for the purpose it was created. |
Friday, October 30, 2009
Imam Al Reza Birth (A.S)
Emam Reza (A.S.), the eighth Shi'ite Emam was born on Thursday 11th Zee al-Qa'adah 148 A.H. /29 December 765 A.D. in Medina. The new-born child was named Ali by his holy father, Emam Musa al-Kazim (A.S.), the seventh Shi'ite Emam. He was divinely entitled al-Reza and his nickname was Abul Hasan. For many times Emam Musa Al-Kazem (A.S) explicitly introduced his eldest son "Ali" as his immediate successor to accede to the divine position of Emamat. Subsequent to the martyrdom of his father in Baghdad, on the 25th of Rajab 183 A.H. / 1 September, 799 A. D. in the prison of Abbasid caliph, Harunal_rashid, he attained the holy position of Emamat, when he was thirty five years old, and he held that divine position for twenty years. Three Abbasid caliphs were his contemporaries: for the first ten years Harun al- Rashid, for next five years Amin and finally for the last five years Ma'mun.
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Thursday, October 15, 2009
Imam Al Sadiq Martyrdom Anniversary Condolences
Wafat Al Imam Al Sadiq A.S
It is known from various history books and various sources of Hadith that when Imam Sadiq (AS) was a young boy, he used to come to the schools and Madrasas founded by his father the 5th Imam and instead of learning as many other youngsters and older pupil did, he used to discuss serious matters of Fiqh and Jurisprudence with much older students of the Madrasas. In one such discourses when he was only 11 years old, when he entered a class room where pupils were discussing on the subject of astronomy, he pointed out to the surprise of everyone except his own father, that the earth cannot be flat, because of the way the sun rises in the East and sets in the west and day and night change in 24 hours, it cannot be possible. In his opinion the earth must be round; otherwise this would not have happened in such a precise manner. All the students were astonished but his father smiled and said nothing. The above story was mentioned in a book compiled by Five French scholars at Strasbourg in France with the title, "The heart of the Shia Scholarship." The book has been translated in Persian and Urdu and it is now being translated in English with possible references. Upbringing Up to the age of twelve years, Ja'afar (AS) was brought up under the guidance of his grand father Imam Zainul Abedeen (AS) whose main concern was to worship his maker and reflect on the tragic events of Karbala and whose main avenue of teaching was through supplications. Twenty two years had lapsed since then, yet the remembrance of the tragedy of Karbala was still fresh in his memory. So, as soon as Imam Ja'afar (AS) gained understanding, he was profoundly impressed by the continuous grief of his grandfather, so much so that he felt as if he himself was present during that tragedy. He also contemplated on the presence of his father Imam Baqir (AS), who was only three years old, at that tragic time. Imam Sadiq (AS) considered it his duty to convene the recitation gatherings (Majalis) about the sorrowful event of Karbala. He was twelve year old when his grandfather expired. Then up to the age of 31, he passed his time under the guidance of his father Imam Baqir (AS). It was the time when Ummayad politics was tottering and Muslims were approaching Imam Baqir (AS) in thousands. Their need for knowledge was fulfilled by the Imams of the Ahlulbayt. In 114 Hijri (732 AD) Imam Baqir (AS) died, and the responsibilities of Imamat devolved on the shoulders of Imam Ja'afar Sadiq. Hisham Ibn Abdul Malik was still ruling in Damascus and political disturbances were afoot. The passion of taking revenge on Bani Ummaya was strong and several descendants of Imam Ali (AS) were preparing themselves to overthrow the regime. Most prominent among them was Zaid, the respected son of Imam Zainul Abedeen (AS), His religious zeal and piety were known throughout Arabia. He was Hafiz of the Qur'an and he had taken upon himself the stand of removing the tyranny of the Ummayads. This was a very precarious juncture for Imam Sadiq (AS) As regards the tyranny of the Ummayads, he agreed with his uncle Zaid for whom he had a great deal of respect. But his far sighted judgment as Imam could clearly see that Zaid's rising against the well organized Ummayad forces will be of no avail. He therefore advised him not to start this venture. But Zaid was too far out in his zeal and he would not stop. Many thousands of Iraqis had sworn their allegiance to Zaid and he was quite optimistic about his success. He took his forces to Kufa, gave a great battle but was killed in the end. The Ummayads were as brutal as ever. They hung the body of Zaid on the gates of the city of Kufa which remained their as a reminder for several years. One year after Zaid's death, his son Yahya gained the same path and received the same fate. Imam Sadiq (AS) was aware of all this but realized that this was not the time to take any such active part. His main occupation was to spread the religious sciences of Ahlulbayt as much as possible while time was on their side. Revolution The last days of the Ummayads were ruffled by political disturbances. Imam Sadiq (AS) witnessed the rise and fall of many kings. After Hisham, Walid, then his son Yazid, then Ibrahim, then Merwan al-Himar came to the throne. The capture of the latter terminated the monarchy of the tyrannical Ummayads. During the last phase of the tottering Ummayad rule, the Abbasids were actively engaged in their anti Ummayad activities. They took advantage of the situation and formed an association with the slogan that "Right to rule is for the family of the Holy Prophet." They pledged in one of their meetings in Madina in which Muhammad Nafse Zakiya, the great grandson of Imam Hasan (AS) was present, that when the Ummayads state topples, the Khilafat will be reverted to the Ahlulbayt. It is clear that to rule the Islamic world was not the job of every Hashemite or Abbasid. It was the right of those divinely appointed descendants of the Holy Prophet whom God had chosen to lead humanity. But these high-thinking souls never wished to take undue advantage of the situation with the aid of cunning tactics. In short, the Imams, the descendants of Ali (AS) never tried to acquire power through political trickery. But the Abbasids no doubt took the opportunity of the situation. Availing themselves of the silence shown by the Imams and of the compassion people had for the Hashemites (the Abbasids too were Hashemites) they saw their chances to rise to power. But when they established themselves on the throne, they became the enemies of Ahlulbayt, in the same degree or more than that which had been adopted by the heartless Ummayads. One of the prominent agents of this revolution was Abu Salma al-Khallal who was especially compassionate towards the Ahlulbayt. When he gained power in Iraq he wrote letters to Imam Sadiq inviting him to accept and share the royal power. In political struggles, such opportunities are considered golden, but the Imam who was an embodiment of selflessness and self respect, declined the offer and remained devoted to his duties of imparting knowledge. The supporters of the Abbasid cause and the followers of Abu Muslim Khorasani then took the oath of allegiance at the hand of Abul Abbas as Saffah on 14th Rabiusani 132 Hijri (749AD) he was acknowledged as the ruler and caliph of the Muslim world. In the year 136 Hijri Saffah died and his brother Abu Ja'afar Mansur succeeded to the throne. It has already been indicated that the Abbasids took advantage of the popularity of the Ahlulbayt and had made their slogan to stand and protect the rights of Ahlulbayt. They gathered the public around them on this pretext. But when they came to power and destroyed the Ummayads, they turned against the Ahlulbayt, particularly the descendants of Imam Hasan (AS). Abu Salama who was known for his love of the Ahlulbayt, was killed by Saffah. Abu Muslim Khorasani whose armies marched into Iraq leading to the Abbasids gaining power was also murdered by Mansur. He then turned all his tyranny against the descendants of Imam Hasan (AS). Imam Jafar Sadiq (AS) was watching all this with great sadness but was unable to do anything about it. He expressed his sorrow for them in these words. "The early Madinites (Ansars) had invited the Holy Prophet to Madina under the oath that they would protect him and his descendants just as they would protect their own kith and kin. But today the descendants of those very Ansars act as silent onlookers and none stands up to protect the Prophet's offspring." Having said these words, the Imam returned to his house and fell ill, and was unable to move for twenty days. Among the prisoners of Mansur was also the aged Abdullah-e-Mahedh, the grandson of Imam Hasan (AS). His son Muhammad Nafse Zakiyah rose against the oppressive regime and fell fighting near Madina in 142 Hijri. The head of the young warrior was sent to his aged father in prison who died at the sight of this atrocious act. Another son Ibrahim rose in Kufa and was killed in the year 143 Hijri. Many Sayyids, the descendants of Imam Hasan were killed and many of them were buried alive as part of the building walls in the city of Baghdad. Even today a wall exists on the northern side of the River Tigris near the Jisre Atiq (the Old Bridge) with an inscription on the wall in Kufic script "In the building material of this wall many descendants of Imam Hasan Ibn Ali were buried alive. Maltreatment of Imam Ja'afar Sadiq (AS) In spite of all these atrocities against the Descendents of Imam Hasan (AS), Imam Sadiq (AS) went on silently propagating the teachings of Ahlulbayt. As a result, even those who did not acknowledge him as an infallible Imam, nor knew his prestige or lineage, bowed before his knowledge and prided in being counted among his students. Mansur the Abbasid Caliph wanted to remove the esteem in which the Imam was held by the people. He tried to bring scholars to compete with him but all of them proved incapable of arguing and succeeding even with his own students. These so called Ulemas of the Durbar all admitted that their counterparts had acquired the religious learning from the descendants of the Prophet. The arrogant caliph ignored them and continued to undermine the popularity and respect of the Imam by other means. Failing this he decided to harass, arrest or to murder him. In every town and city hired agents were posted to monitor the activities of the followers of the Imam. It was at this time that these followers were given the name of Rafidhoon, i.e. the rejecters. It was Mansur who coined the word Ahlal Sunna wal Jama'ah to promote a sect against the followers of Ahlulbayt (See Amir Ali, the Spirit of Islam). Anyone who was found supporting the Imam would be arrested, imprisoned or killed. The Imam himself was summoned from Madina to Baghdad, the newly founded Capital of the Abbasid regime. Until then it was Kufa, when transferred from Damascus after the fall of the Ummayads. Five times he was taken away from Madina to Baghdad, questioned or harassed in one way or the other. Mansur could never find sufficient grounds to order his imprisonment or assassination. On the other hand the consequent stay of the Imam in Iraq only expanded the circle of those who wanted to learn the teachings of Ahlulbayt from him. Perceiving this, Mansur sent him back to Madina. Even there, the Imam was not spared from persecution and harassment. Character and Virtues Imam Sadiq (AS) was one of those infallible Nufus who were created by God to be models of moral excellence. The character and conduct of all those sages in different stages of their lives was the standard of excellence. The particular virtues of the Imam which were recorded by the historians included hospitality, charity, the helping of the needy in secrecy, the fair treatment of poor relatives, forgiveness, patience and fortitude. Once a pilgrim visiting the Prophet's Mosque in Madina, fell asleep. On waking up, he hurriedly searched his belongings and found his purse which contained one thousand Dinars was missing. Looking around he saw the Imam was praying in one corner of the Mosque. He accused the Imam of having picked his purse. The Imam asked about its contents and was told that it contained one thousand Dinars. The Imam then asked the man to follow him to his house where he gave the man the same amount. When the stranger came back to the mosque satisfied, once more he checked his property and found that his purse was intact in another bundle. Greatly ashamed of his conduct, he came back to the Imam, apologized and asked him to take his money back. Imam replied with these words, "We never take back what we once give away, but if you feel guilty about it, give it to the poor of the town." The traveler gave all the money in Charity to the poor of Madina. During the days of scarcity, when people tried to hoard food and other goods, Imam asked his household manager Trenchab, "The price of corn is rising day by day. How much corn is there in our warehouse," Trenchab replied that the Imam should not worry as there was a large quantity of corn in store. The Imam replied, "Give it away to the poor and let us face the situation along with others." Then he ordered that pure white wheat flour should not be used in his kitchen, and should be mixed with equal quantity's of oat flour. "We must share misfortune with the needy and the poor as long as it takes." Disseminating knowledge and learning His profound knowledge of religion and other sciences was famed throughout the entire Islamic world. People came from distant regions to learn from him. The number of his students reached over Four Thousand. Among them were scholars of Jurisprudence, Tafsir, Haidth such as Imam Noman bin Thabit, Abu Hanifa and Imam Malik Ibn Anas. Heads of other religions also came there to discuss with the Imams students many matters of dispute and on many occasions returned home embracing Islam. Sometimes he himself argued with the opponents especially atheists. Apart from religious sciences, he used to teach to some students mathematics, chemistry, medicine and astronomy. Jabir Ibn Hayyan, the famous pioneer of physics, chemistry and mathematics, was his disciple who wrote about four hundred treatises based on his mentor's instructions. The jurists who learnt from him and wrote several volumes of books on jurisprudence can be counted by the hundreds. Perhaps the most interesting of all his pupils was Abu Hanifa who gave public lectures at Kufa that attracted much attention. In giving decisions, he claimed the right to exercise the privilege of deduction (Qiyas) and of using his own judgment (Ra'y) to supplement the traditions and for this departure he was severely criticized by the scholars in Makka and Madina. His decisions were on the point of law of Islam; however he steadfastly refused to enter the service of the Government as judge. Thus it was as a literary or academic jurist that he was able to carry on his work in Kufa under both the Ummayads and the Abbasids. It is probable that he strongly sympathized with the Alids and resented the way in which they had been set aside. Masudi mentions in his history that once he had sent 10,000 Dinars to Zaid Ibn Ali to help him against the Ummayads. One is surprised to observe that these two contemporary scholars were able to carry on teaching in their respective cities, Abu Hanifa in Kufa and Imam Ja'afar Sadiq (AS) in Madina. The two men were on friendly terms with each other and often Abu Hanifa accepted the advice of his teacher Imam Ja'afar Sadiq (AS). Ibn Khalikan relates a story about an anecdote that the Imam Ja'afar Sadiq (AS) had with his contemporary jurist of Kufa. The Imam asked, "What would you say is the proper fine for one who breaks the front molars (Rubaiyat) of a deer"? Abu Hanifa answered; O' son of the Apostle of God I do not know the answer. To this the Imam replied, "Can you then pretend to learning and scholarship when you do not know that a deer has no front molars, but only the incisors" (Thanaya). On another occasion, Abu Hanifa remarked that if the Imam did not teach three things he would be able to accept him. 1. Good is from God and evil is from the deeds of men, "whereas I say that men have no choice but both good and evil are from God." 2. In the final judgment the devil suffers in the fire," whereas I say that the fire will not burn him, in so much as the same material will not injure itself (the Devil being from fire)." 3. It is impossible to see God in this world or the next, "whereas I say that anyone who has existence may be seen, if not in this world, then in the next". At this point Shaikh Buhlul who was one of Imam's companions, but pretended to be a simple minded person, picked up a clod of earth and hit Abu Hanifa on the head, declaring as he made the hasty exit, that all three points are refuted. Abu Hanifa made a complaint about him to the caliph who called Buhlul before him and asked him, why you threw the clod of earth at Abu Hanifa. He answered, "I did not throw it". Abu Hanifa protested, "You did throw it". But Buhlul replied, "you yourself have maintained that evil is from God that men have no choice, so why do you blame me? And you have also said that the same material will not injure itself. The devil is from fire and fire of hell would not hurt him. Accordingly you are from dust of the earth, tell me how it could injure you? You have also claimed that you can see God as a proof of his existence. Show me the pain you are complaining about that exists in your head?" Abu Hanifa had no answer to that and he eventually agreed to what Imam Ja'afar Sadiq (AS) taught about these things. Nevertheless Abu Hanifa was highly respected by those friends of Ahlulbayt for they heartily endorsed a remark made by Abu Hanifa concerning Mansur and all such oppressors whether of the Banu Umayya or Banu Abbas. Abu Hanifa eloquently declared that if such men would build a Masjid and command him to the simple task of counting the bricks, he would not do it, "for they are dissolute (Fasiq) and the dissolute are not worthy of the authority of leadership (Majlisi,Tarikhul Aiemma). Ultimately Mansur heard this remark and cast Abu Hanifa into prison where he remained until his death. Abu Hanifa's remarks were based on the Verse in the Qur'an (Surah II,V 118) where God said to Abraham," I am about to make thee an Imam to mankind", and Abraham asked, "of my offspring also", but God answered, "My covenant embraceth not the idolaters". On the question of the freedom of will (Irada) which was much under discussion at the time, the Imam taught, "that God has decreed some things for us and He has likewise decreed some things through our agency, What He decreed for us or on our behalf He has concealed from us, but what He has decreed through our agency He has revealed to us. We are not concerned, therefore, so much with what he has decreed for us, as we are with what he has decreed through our agency." As to the question of the power (Qadr) of directing one's own actions, the Imam took a middle position, which is neither compulsion (Jabr) nor committing (Tafviz) the choice to ourselves. He was accustomed to say in prayer, "O' God, tine is the praise that I give thee, and to thee is the excuse if I sin against thee. There is no work of merit on my own behalf, or on behalf of another, and in evil there is no excuse for me or for another". Yakubi in his Tarikh remarks in regard to Imam Ja'afar Sadiq (AS) that, "it was customary for scholars who related anything from him to say 'the learned one informed us'." When we recall that Malik Ibn Anas (94-179) the author of Mawatta was a contemporary of the Imam Ja'afar Sadiq (AS), at least a century before the time of Bukhari and Muslim, it is significant to find that it is the Imam Ja'afar Sadiq (AS) who is credited with stating what came to be regarded as the most significant and important principle to observe in judging traditions: "What is in agreement with the Book of God, accept it, and whatever is contrary, reject it". Yakubi also relates another saying of the Imam as follows: "There are two friends, and whoever follows them will enter paradise", some one asked, "Who are they?" He said, "The acceptance of that which you dislike when God likes it, and the rejection of that which you like when God dislikes it." Masudi, the famous historian, wrote one of the most important sayings of Imam Sadiq (AS) ascribed through Imam Ali (AS) who is said to have related that when God wished to establish the creation, the atoms of creatures and the beginning of all created things, He first made what he created in the form of small particles. This was before the earth and the heavens were created. God existed alone in His authority and power. So He cast forth a ray of light, a flame from His splendor and it was radiant. He scattered this light in the midst of invisible atoms, which He then united in the form of our Prophet. God most high then declared unto him, "You are the first of those who shall speak the one with power of choice and the one chosen. To you I have trusted my light and the treasure of my guidance. For your sake I will form spacious channels, give free course to the waters, and raise the heavens. For your sake I will give rewards and punishments, and assign men to Paradise or to the Fire. I will appoint the people of your household (Ahlulbayt) for guidance. I will bestow upon them the secrets of my knowledge. No truth will be hidden from them and no mystery concealed. I will designate them as my proof to mankind, as those who shall admonish men of my power and remind them of my Unity (Tawheed)". The light descended, the Imam Ja'afar continued, "upon our most noble men, and shown through our Imams, so that we are in fact the light of Heaven and of Earth. To us is salvation committed, and from us are the secrets of science derived, for we are the destination that all must strive to reach. Our Mehdi will be the final proof, the seal of the Imams, the Deliverer of the Imamat, the Apex of the Light, and the Source of all good work. Those who follow us will have our support in the hereafter."
Imam Ja'afar Sadiq (AS) was buried in the cemetery of Baqi in Madina by the side of his father Imam Muhammad Baqir (AS). Before the destruction of the Baqi cemetery by the Wahabis, the inscription on the tomb said, "Here is the Tomb of Imam Ja'afar Ibn Muhammad Al-Sadiq." Check out the stories from the life of: Imam Ja'afar Sadiq (AS) |
The 6th Imam, Ja'afar Ibn Muhammad Al-Sadiq (AS) was born in Madina on 17th Rabiul Awwal 83 Hijiri (702 AD). Died in Madina on 15th/25th Shawwal, 148 Hijri (765 AD) at the age of 65. Period of Imamat 34 years.
Imam died in the 10th year of the reign of Caliph Mansur, 148 Hijiri (765 AD). He had worn a signet ring with the inscription, "God is my master and my defense from His creation." It is mentioned by historians that on Caliph's orders he was given poison in grapes which caused his death.Tuesday, October 6, 2009
Saturday, September 12, 2009
Sayings of Imam Ali (A.S.)
Sayings of Imam Ali (A.S.) 1. During civil disturbance adopt such an attitude that people do not attach any importance to you - they neither burden you with complicated affairs, nor try to derive any advantage out of you. 2. He who is greedy is disgraced; he who discloses his hardship will always be humiliated; he who has no control over his tongue will often have to face discomfort. 3. Avarice is disgrace; cowardice is a defect; poverty often disables an intelligent man from arguing his case; a poor man is a stranger in his own town; misfortune and helplessness are calamities; patience is a kind of bravery; to sever attachments with the wicked world is the greatest wealth; piety is the best weapon of defence. 4. Submission to Allah's Will is the best companion; wisdom is the noblest heritage; theoretical and practical knowledge are the best signs of distinction; deep thinking will present the clearest picture of every problem. 5. The mind of a wise man is the safest custody of secrets; cheerfulness is the key to friendship; patience and forbearance will conceal many defects. 6. A conceited and self-admiring person is disliked by others; charity and alms are the best remedy for ailments and calamities; one has to account in the next world for the deeds that he has done in this world. 7. Man is a wonderful creature; he sees through the layers of fat (eyes), hears through a bone (ears) and speaks through a lump of flesh (tongue). 8. When this world favors somebody, it lends him the attributes, and surpassing merits of others and when it turns its face away from him it snatches away even his own excellences and fame. 9. Live amongst people in such a manner that if you die they weep over you and if you are alive they crave for your company. 10. If you overpower your enemy, then pardon him by way of thankfulness to Allah, for being able to subdue him. 11. Unfortunate is he who cannot gain a few sincere friends during his life and more unfortunate is the one who has gained them and then lost them (through his deeds). 12. When some blessings come to you, do not drive them away through thanklessness. 13. He who is deserted by friends and relatives will often find help and sympathy from strangers. 14. Every person who is tempted to go astray, does not deserve punishment. 15. Our affairs are attached to the destiny decreed by Allah, even our best plans may lead us to destruction. 16. There is a tradition of the Holy Prophet "With the help of hair-dye turn old age into youth so that you do not resemble the Jews". When Imam Ali was asked to comment on this tradition, he said that in the early stage of Islam there were very few Muslims. The Holy Prophet advised them to look young and energetic and not to adopt the fashion of the Jews (priest) having long, white flowing beards. But the Muslims were not in minority then, theirs was a strong and powerful State, they could take up any style they liked. 17. For those who refused to side with any party, Imam Ali or his enemies, Imam Ali said: They have forsaken religion and are of no use to infidelity also. 18. One who rushes madly after inordinate desire, runs the risk of encountering destruction and death. 19. Overlook and forgive the weaknesses of the generous people because if they fall down, Allah will help them. 20. Failures are often the results of timidity and fears; disappointments are the results of bashfulness; hours of leisure pass away like summer-clouds, therefore, do not waste opportunity of doing good. 21. If the right usurped from us is given back to us we shall take it, otherwise we shall go on claiming it. 22. If someone's deeds lower his position, his pedigree cannot elevate it. 23. To render relief to the distressed and to help the oppressed make amends for great sins. 24. O son of Adam, when you see that your Lord, the Glorified, bestows His Favors on you while you disobey Him, you should fear Him (take warning that His Wrath may not turn those very blessings into misfortunes). 25. Often your utterances and expressions of your face leak out the secrets of your hidden thoughts. 26. When you get ill do not get nervous about it and try as much as possible to be hopeful. 27. The best form of devotion to the service of Allah is not to make a show of it. 28. When you have to depart from this world and have to meet death (eventually), then why wish delay (why feel nervous about death). 29. Take warning ! He has not exposed so many of your sinful activities that it appears as if He has forgiven you (it may be that He has given you time to repent). 30. When Imam Ali was asked about Faith in Religion, he replied that the structure of faith is supported by four pillars endurance, conviction, justice and jihad. Endurance is composed of four attributes: eagerness, fear, piety and anticipation (of death). so whoever is eager for Paradise will ignore temptations; whoever fears the fire of Hell will abstain from sins; whoever practices piety will easily bear the difficulties of life and whoever anticipates death will hasten towards good deeds. Conviction has also four aspects to guard oneself against infatuations of sin; to search for explanation of truth through knowledge; to gain lessons from instructive things and to follow the precedent of the past people, because whoever wants to guard himself against vices and sins will have to search for the true causes of infatuation and the true ways of combating them out and to find those true ways one has to search them with the help of knowledge, whoever gets fully acquainted with various branches of knowledge will take lessons from life and whoever tries to take lessons from life is actually engaged in the study of the causes of rise and fall of previous civilizations . Justice also has four aspects depth of understanding, profoundness of knowledge, fairness of judgment and dearness of mind; because whoever tries his best to under- stand a problem will have to study it, whoever has the practice of studying the subject he is to deal with, will develop a clear mind and will always come to correct decisions, whoever tries to achieve all this will have to develop ample patience and forbearance and whoever does this has done justice to the cause of religion and has led a life of good repute and fame. Jihad is divided into four branches: to persuade people to be obedient to Allah; to prohibit them from sin and vice; to struggle (in the cause of Allah) sincerely and firmly on all occasions and to detest the vicious. Whoever persuades people to obey the orders of Allah provides strength to the believers; whoever dissuades them from vices and sins humiliates the unbelievers; whoever struggles on all occasions discharges all his obligations and whoever detests the vicious only for the sake of Allah, then Allah will take revenge on his enemies and will be pleased with Him on the Day of Judgment. 31. There are four causes of infidelity and loss of belief in Allah: hankering after whims, a passion to dispute every argument, deviation from truth; and dissension, because whoever hankers after whims does not incline towards truth; whoever keeps on disputing every argument on account of his ignorance, will always remain blind to truth, whoever deviates from truth because of ignorance, will always take good for evil and evil for good and he will always remain intoxicated with misguidance. And whoever makes a breach (with Allah and His Messenger) his path becomes difficult, his affairs will become complicated and his way to salvation will be uncertain. Similarly, doubt has also four aspects absurd reason- ing; fear; vacillation and hesitation; and unreasonable surrender to infidelity, because one who has accustomed himself to unreasonable and absurd discussions will never see the Light of Truth and will always live in the darkness of ignorance. One who is afraid to face facts (of life, death and the life after death) will always turn away from ultimate reality, one who allows doubts and uncertainties to vacillate him will always be under the control of Satan and one who surrenders himself to infidelity accepts damnation in both the worlds. 32. A virtuous person is better then virtue and a vicious person is worse than vice. 33. Be generous but not extravagant, be frugal but not miserly. 34. The best kind of wealth is to give up inordinate desires. 35. One who says unpleasant things about others, will himself quickly become a target of their scandal. 36. One who hopes inordinately, impairs his deeds. 37. When Imam Ali, marching at the head of his army towards Syria, reached Ambar, the landlords of the place came out to meet him in zeal of their love, faithfulness and respect, no sooner had they seen Imam Ali they got down from their horses and started running in front of him. Imam Ali asked the reason of their strange actions. They replied that it was their custom to show their love and respect in that way. Imam Ali replied: "By Allah, by your action you do no good whatsoever to your rulers but you tire yourself and put yourself in toils in this world and in trouble in the next. How unfortunate is that exertion, which brings harm here and in the Hereafter and how useful is that ease which keeps you in comfort in this world and away from the Hell in the next. 38. Imam Ali once said to his son Imam Hasan, My son, learn four things from me and through them you will learn four more. If you keep them in mind your actions will not bring any harm to you: The greatest wealth is Wisdom; the greatest poverty is stupidity; the worst unso- ciableness is that of vanity and self-glorification; and the best nobility of descent exhibits itself in politeness and in refinement of manner. The next four things, my son, are: "Do not make friendship with a fool because when he will try to do you good he will do you harm; do not make a miser your friend because he will run away from you at the time of your dire need; do not be friendly with a vicious and wicked person because he will sell you and your friendship at the cheapest price and do not make friend of a liar because like a mirage he will make you visualize very near the things which lie at a great distance and will make you see at the great distance the things which are near to you". 39. Recommended prayers cannot attain the pleasures of Allah for you when obligatory prayers are left unattended. 40. A wise man first thinks and then speaks and a fool speaks first and then thinks. 41. A fool's mind is at the mercy of his tongue and a wise man's tongue is under the control of his mind. 42. One of the companions of Imam fell ill. Imam Ali called upon him and thus advised him: "Be thankful to Allah. He has made this illness a thing to atone your sins because a disease in itself has nothing to bring reward to anyone, it merely expiates one's sins and so far as reward is concerned, one has to earn it with his good words and good deeds. The Almighty Lord grants Paradise to his creatures on account of their piety and noble thoughts". 43. May Allah Bless Kabbab bin Aratt. He embraced Islam of his own freewill and immigrated (from Makkah) cheerfully. He lived a contented life. He bowed happily before the Will of Allah and he led the life of a mujahid. 44. Blessed is the man who always kept the life after death in his view, who remembered the Day of Judgment through all his deeds, who led a contented life and who was happy with the lot that Allah had destined for him. 45. If I cut a faithful Muslim into pieces to make him hate me, he will not turn into my enemy and if I give all the wealth of this world to a hypocrite to make him my friend he will not befriend me. It is so because the Holy Prophet has said: " O Ali! No faithful Muslim will ever be your enemy and no hypocrite will ever be your friend. " 46. The sin which makes you sad and repentant is more liked by Allah than the good deed which turns you arrogant. 47. Value of a man depends upon his courage; his veracity depends upon his self-respect and his chastity depends upon his sense of honor. 48. Success is the result of foresight and resolution, foresight depends upon deep thinking and planning and the most important factor of planning is to keep your secrets to yourself. 49. Be afraid of a gentleman when he is hungry, and of a mean person when his stomach is full. 50. Hearts of people are like wild beasts. They attach themselves to those who love and train them. 51. So long as fortune is favouring you, your defects will remain covered. 52. Only he who has the power to punish can pardon. 53. Generosity is to help a deserving person without his request, and if you help him after his request, then it is either out of self-respect or to avoid rebuke. 54. There is no greater wealth than wisdom, no greater poverty than ignorance; no greater heritage than culture and no greater support than consultation. 55. Patience is of two kinds: patience over what pains you, and patience against what you covet*. *Covet: what you desire or envy 56. Wealth converts a strange land into homeland and poverty turns a native place into a strange land. 57. Contentment is the capital which will never diminish. 58. Wealth is the fountain head of passions. 59. Whoever warns you against sins and vices is like the one who gives you good tidings*. *tidings: good news or news that updates your information 60. Tongue is a beast, if it is let loose, it devours. 61. Woman is a scorpion whose grip is sweet. 62. If you are greeted then return the greetings more warmly. If you are favoured, then repay the obligation manifold; but he who takes the initiative will always excel in merit. 63. The source of success of a claimant is the mediator. 64. People in this world are like travelers whose journey is going on though they are asleep. ( Life's journey is going on though men may not feel it ). 65. Lack of friends means, stranger in one's own country. 66. Not to have a thing is less humiliating than to beg it. 67. Do not feel ashamed if the amount of charity is small because to refuse the needy is an act of greater shame. 68. To refrain from unlawful and impious source of pleasures is an ornament to the poor and to be thankful for the riches granted is the adornment of wealth. 69. If you cannot get things as much as you desire than be contented with what you have. 70. An ignorant person will always overdo a thing or neglect it totally. 71. The wiser a man is, the less talkative will he be. 72. Time wears out bodies, renews hopes, brings death nearer and takes away aspirations. Whoever gets anything from the world lives in anxiety for holding it and whoever loses anything passes his days grieving over the loss. 73. Whoever wants to be a leader should educate himself before educating others. Before preaching to others he should first practice himself. Whoever educates himself and improves his own morals is superior to the man who tries to teach and train others. 74. Every breath you take is a step towards death. 75. Anything which can be counted is finite and will come to an end. 76. If matters get mixed up then scrutinize the cause and you will know what the effects will be. 77. Zirar bin Zamra Zibabi, known as Zirar Suda'i, was a companion of Imam Ali. When, after the martyrdom of Imam Ali, he went to Damascus, Muawiya called him and asked him to say something about Imam Ali. Zirar, knowing that Muawiya hated Imam Ali intensely tried to avoid this topic, but Muawiya forced him to speak. Thereupon, Zirar said: "O Amir, I had often seen Imam Ali in the depth of nights, when people were either sleeping or engrossed in amusements, he would be standing in the niche of the Masjid, with tears in his eyes and he would beseech Allah to help him maintain a pious, a virtuous and a noble character and to forsake the world. He would then address the world, saying 'O vicious world! Be away from me, why do you come in front of me like this ? Do you want to allure me ? Allah forbid that I should be allured and tempted by you and your pleasures. It is not possible. Go and try your allurements on somebody else. I do not desire to own you and do not want to have you. I have forsaken you thrice. It is like divorcing a woman thrice after which act she cannot be taken back as a wife. The life of pleasures that you offer is of a very little duration. There is no real importance in what you offer, the desire of holding you is an insult and a humiliation to sober minds. Sad is the plight of those who want to acquire you. They do not provide for the Hereafter. They have to pass through a long journey over a very difficult road towards a sat destination'. Zirar says that when he stopped, there were tears in the eyes of Muawiya who said, 'May peace of Allah be upon Abul Hasan Ali bin Abi Talib, he was undoubtedly like that. Now tell me, Zirar! How do you feel his separa- tion?' Zirar replied, "My sorrow and grief is like that of woman whose only child has been murdered in her lap". With this remark Zirar walked out of the court of Muawiya and left the city. 78. After the Battle of Siffin, somebody asked Imam Ali whether they had been destined to fight against the Syrians. Imam Ali replied if by destiny you mean a compulsion (physical or otherwise) through which we are forced (by nature) to do a thing then it is not so. Had it been an obligation of that kind there would have been no question of reward for doing it and punishment for not doing it (when you are physically forced to do a thing, like breathing, sleeping, eating, drinking etc. then there can be no reward for doing it and no retribution for not doing it. In such cases nature forces you to do a thing and you cannot but do it), then the promised blessings and punishments in life after death will have no meaning. The Merciful Lord has given his creatures (human beings) complete freedom to do as they like, and then prohibited them from certain actions and warned them of the consequences of such actions (His Wrath and His Punishments). These orders of Allah carry in them the least trouble and lead us towards the most convenient ways of life and the rewards which He has promised for good deeds are many times more than the actions actually deserve. He sees people disobeying Him and tolerates them not because He can be overruled or be compelled to accept human supremacy over Him. He did not send His prophets to amuse Himself or provide amuse- ment for them. He did not reveal His orders without any genuine reason nor has He created the galaxies and the earth without any purpose. The Universe without plan, purpose and program is the idea of infidels and the pagans, sorry will be their plight in the leaping fires of Hell. Hearing this the man asked Imam Ali, "Then what kind of destiny was it that we had?" Imam Ali replied: "It was an order of Allah to do it like the order He has given in His Holy Book: You are destined by Allah to worship none but Him, here 'destined' means 'ordered' it does not mean physical compulsion". 79. Acquire wisdom and truth from whomever you can because even an apostate can have them but unless they are passed over to a faithful Muslim and become part of wisdom and truth that he possesses, they have a confused existence in the minds of apostates*. *apostate - a disloyal person who betrays or deserts his cause or religion or political party or friend etc. 80. Knowledge and wisdom are really the privilege of a faithful Muslim. If you have lost them, get them back even though you may have to get them from the apostates. 81. Value of each man depends upon the art and skill which he has attained. 82. I want to teach you five of those things which deserve your greatest anxiety to acquire them: 1.Have hope only in Allah. 2.Be afraid of nothing but sins. 3.If you do not know a thing never feel ashamed to admit ignorance. 4.If you do not know a thing never hesitate or feel ashamed to learn it. 5.Acquire patience and endurance because their relation with true faith is that of a head to a body, a body is of no use without a head, similarly true faith can be of no use without attributes of resignation, endurance and patience. 83. A man hypocritically started praising Imam Ali, though he had no faith in him and Imam Ali hearing these praises from him said "I am less than what you tell about me but more than what you think about me". 84. Those who have come alive out of a blood-bath live longer and have more children. 85. One who imagines himself to be all-knowing will surely suffer on account of his ignorance. 86. I appreciate an old man's cautious opinion more than the valor of a young man. 87. I wonder at a man who loses hope of salvation when the door of repentance is open for him. 88. Imam Muhammad Baqir says that Imam Ali once said: "There were two things in this world which softened the Wrath of Allah and prevented its descent upon man: One has been taken away from you; hold the other stead- fastly. The one which has been taken away from men is the Holy Prophet and the one which is still left with them and which they must hold steadfastly is repentance and atonement for sins because Allah at one place in the Holy Book addressed the Holy Prophet and said Allah would not punish them while you were among them nor while they were asking for forgiveness. (Surah Anfal, 8 : 33) 89. Whoever keeps in order his affairs with Allah (follows His orders sincerely), Allah will also put his affairs with men in order. Whoever makes arrangement for his salvation, Allah will arrange his worldly affairs; whoever is a preacher for himself, Allah will also protect him. 90. He is the wisest and the most knowing man who advises people not to lose hope and faith in the Mercy of Allah and not to be too sure and over-confident of immunity from His Wrath and Punishment. 91. Like your body your mind also gets tired so refresh it by wise sayings. 92. That knowledge which remains only on your tongue is very superficial. The intrinsic value of knowledge is that you act upon it. 93. Take care and do not pray to the Lord, saying, "Lord! I pray to You to protect and guard me from temptations and trials", for there is none who is not tempted and tried. But beseech Him to guard you against such temptation as may lead you towards wickedness and sins because Allah says in His Holy Book, Know that your wealth and children are temptations. (Surah al-Anfal, 8: 28) it means Allah tried people through wealth and children so that it may be tested as to who is content with what he gets honestly and who is thankful to Allah for the position he is placed in with regard to his children. Though Allah knows them better than even they know themselves, yet those trials and tests are for the purpose of their realizing and knowing those deeds which merit reward or which deserve punishment. There are some people who love to have male children and hate daughters and there are some who simply crave for wealth and hate poverty. 94. Imam Ali was asked the meaning of being well-off or well-provided for. Imam Ali replied, "Your welfare does not lie in your having enormous wealth and numerous children but it rests in your being highly educated and forbearing and in your being proud of your obedience to Allah. If you do a good deed then thank Allah for it and if you commit a sin then repent and atone for it. In this world there is a real welfare for two kinds of people, one is the person who, when commits a sin, atones for it and the other is anxious to do good as much as possible. 95. Importance of the deeds that you have done with fear of Allah cannot be minimized and how can the deeds which are acceptable to Allah be considered unimportant. 96. "Nearest to the prophets are those persons who have to those prophets and obey them". Saying this, Imam Ali cited a passage from the Holy Qur'an 'Best liked by Abraham and nearest to him were the people who obeyed him'. He further said, "That the present times are the times of our Holy Prophet and his faithful followers. The best friend of our Holy Prophet is he who, though not related to him, obeys the orders of Allah and his greatest enemy is the man who though related to him, disobeys Allah '. 97. Imam Ali was told of a Kharijite that he got up in the night to pray and recite the Holy Book. Imam Ali said, "To sleep with having sincere faith in religion and Allah is better than to pray with wavering faith". 98. Whenever a tradition of the Holy Prophet is related to you, scrutinize it, do not be satisfied with mere verbatim repetition of the same because there are many people who repeat the words containing knowledge but only few ponder over them and try to fully grasp the meaning they convey. 99. Imam Ali heard somebody reciting the passage of the Holy Qur'an we belong to Allah and our return is towards Him, Imam Ali said, "How true it is ! Our declaring that we belong to Allah indicates that we accept Him as our Master, Owner and Lord. And when we say that our return is towards Allah indicates that we accept our mortality". 100. Some people praised Imam Ali on his face. He replied, "Allah knows me very well and I also know myself more than you. Please, Lord ! make me better than what they imagine me to be and please excuse those Weaknesses of mine which they are not aware of". 101. To secure for you fame, credit as well as blessings, the help that you give to men in need, should possess the following attributes: whatever its extent, it should be considered by you as trifling so that it may be granted a high status; it should be given secretly, Allah will manifest it; and it must be given immediately so that it becomes pleasant. 102. Your society will pass through a period when cunning and crafty intriguers will be favoured by status, when profligates will be considered as well-bred, well-behaved and elegant elites of the society, when just and honest persons will be considered as weaklings, when charity will be considered as a loss to wealth and property, when support and help to each other will be considered as favour and benevolence and when prayers and worship to Allah will be taken up for the sake of show to gain popularity and higher status, at such times regimes will be run under the advice of women and the youngsters will be the rulers and counselors of the State. 103. Imam Ali's garment was very old with patches on it. When somebody drew his attention towards it, he replied, " Such dresses, when worn by men of status make them submissive to Allah and kind-hearted towards others and the faithful Muslims can conveniently follow the example ". Vicious pleasures of this world and salvation are like two enemies or two roads running in opposite directions or towards opposite poles, one to the North and the other to the South. Whoever likes to gain the pleasures and pomps of this world will hate austerity in life which is necessary to gain salvation. Reverse will be the attitude of a man desirous of achieving Eternal Bliss. One has to adopt either of the two ways of life, and as they both cannot be brought together, a man has to choose one of them. 104. Nawf bin Fizala Bakali, the famous scholar of the early Islamic days says that one night he was with Imam Ali. In the middle of the night, Imam Ali got up from his bed, looked for sometime at the stars and inquired of Nawf whether he was awake. Nawf said: "I got from my bed replying, "Yes, Amirul Mo'minin (Commander of the Faithful) ! I am awake". Imam Ali said Nawf ! Those are the fortunate people who adopt piety as the principle of their lives and are fully attentive to their welfare for the Hereafter. They accept bare earth as the most comfortable bed and water as the most pleasant drink. They adopt the Holy Qur'an and prayers as their guide and protector and like Prophet Jesus Christ (Isa) they forsake the world and its vicious pleasure. Nawf ! Prophet David (Daud) once got up at such an hour in the night and said this was the hour when prayers of everyone who prayed were accepted except of those who forcibly collected revenues or who were scandal- mongers or were persons in the police force of a despotic regime or were musicians". 105, Those who give up religion to better their lot in life seldom succeed. The Wrath of Allah makes them go through more calamities and losses than the gains they gather for themselves. 106. There are many educated people who have ruined their future on account of their ignorance of religion. Their knowledge did not prove of any avail to them. 107. More wonderful than man himself is that part of his body which is connected with his trunk with muscles. It is his brain (mind). Look what good and bad tendencies arise from it. On the one hand it holds treasures of know- ledge and wisdom and on the other it is found to harbour very ugly desires. If a man sees even a tiny gleam of success, then greed forces him to humiliate himself. If he gives way to avarice, then inordinate desires ruin him, if he is disappointed, then despondency almost kills him. If he is excited, then he loses temper and gets angry. If he is pleased, then he gives up precaution. Sudden fear makes him dull and nervous, and he is unable to think and find a way out of the situation. During the times of peace and prosperity he becomes careless and unmindful of the future. If he acquires wealth, then he becomes haughty and arrogant. If he is plunged in distress, then his agitation, impatience and nervousness disgrace him. If he is overtaken by poverty, then he finds himself in a very sad plight, hunger makes him weak, and over-feeding harms him equally. In short every kind of loss and gain makes his mind unbalanced. 108. We, Ahlul Bayt (chosen descendants of the Holy Prophet), hold such central and balancing position in religion that those who are deficient in understanding and acting upon its principles, will have to come to us for reformation, and those who are overdoing it have got to learn moderation from us. 109. A Divine rule can be established only by a man, who, where justice and equity are required, neither feels deficient nor weak and who is not greedy and avaricious. 110. Sohayl bin Hunayf Ansari was a favourite companion of Imam Ali. At the time of Imam Ali's return from Siffin, he died at Kufa of the wounds sustained in the battle. His death left Imam Ali very sad and he said: "Even if a mountain loves me it will be crushed into bits". (it means people are tested with my love, and to prove it they have to pass through loss and calamities). 111. Anyone who loves us Ahlul Bayt must be ready to face a life of austerity. 112. No wealth is more useful than intelligence and wisdom; no solitude is more horrible than when people avoid you on account of your vanity and conceit or when you wrongly consider yourself above everybody to confide and consult; no eminence is more exalting than piety; no companion can prove more useful than politeness; no heritage is better than culture; no leader is superior to Divine Guidance; no deal is more profitable than good deeds; no profit is greater than Divine Reward; no abstinence is better than to restrain one's mind from doubts (about religion); no virtue is better than refraining from prohibited deeds; no knowledge is superior to deep thinking and prudence; no worship or prayers are more sacred than fulfillment of obligations and duties, no religious faith is loftier than feeling ashamed of doing wrong and bearing calamities patiently; no eminence is greater than to adopt humbleness; no exaltation is superior to knowledge; nothing is more respectable than forgiveness and forbear- ance; no support and defense are stronger than consultation. 113. When a community is composed of honest, sober and virtuous people, your forming a bad opinion about anyone of its members, when nothing wicked has been seen of him, is a great injustice to him. On the contrary in a corrupt society to form good opinion of anyone of them and to trust him is to harm yourself. 114. When somebody asked Imam Ali as to how he was getting on, he replied: "What do you want to know about a person whose life is leading him towards ultimate death, whose health is the first stage towards illness and whom society has forced out of his retreat". 115. There are many persons whom constant grants of His Bounties turn them wicked and fit for His punishment and there are many more who have become vain and self- deceptive because the Merciful Allah has not exposed their weaknesses and vices to the world and the people speak highly about them. All this is an opportunity. No trial of the Lord is more severe than the time He allows (in which either you may repent or get deeper into vices). 116. Two kinds of people will be damned on my account Those who form exaggerated opinion about me and those who under-estimate me because they hate me. 117. To lose or to waste an opportunity will result in grief and sorrow. 118. She world is like a serpent, so soft to touch, but so full of lethal poison. Unwise people are allured by it and drawn towards it, and wise men avoid it and keep away from its poisonous effects. 119. When asked about Quraysh, Imam Ali replied that amongst them Bani Mukhzum are like sweet scented flower of Quraysh; their men are good to talk to and their women prove very good wives; Bani Abdush Shams are very intelligent and very prudent but we (of Bani Hashim) are very generous and very brave to face death. Bani Abdush Shams are more in numbers, ugly and intriguers but Bani Hashim are beautiful, good speakers and orators and very faithful as friends. 120. What a difference is there between a deed whose pleasure passes away leaving behind it the pangs of pain and punishment and the deed whose oppressive harshness comes to an end leaving behind Divine rewards ! 121. Imam Ali was following a funeral and as it was passing along a road, somebody laughed loudly ( a sign of discourtesy and lack of manner ). Hearing this laugh, Imam Ali remarked, " Some of us feel that death is meant for everybody except themselves or it is destined to others and not to themselves or those whom we see dying around us are only travelers going on a journey and will come back to us. It is a sad sight to see that in one moment we commit them to earth and in the next we take hold of the things left by them as if we are going to remain permanently in this world after them. The fact is that we forget sensible advice given to us and become victim of every calamity. 122. Blessings are for the man who humbles himself before Allah, whose sources of income are honest, whose inten- tions are always honorable, whose character is noble, whose habits are sober, who gives away in the cause and in the Name of Allah, the wealth which is lying surplus with him, who controls his tongue from vicious and useless talk, who abstains from oppression, who faithfully follows the traditions of the Holy Prophet and who keeps himself away from innovation in religion. 123. Jealousy in woman is unpardonable but in man it is a sign of his faith in religion (because Islam has permitted polygamy and prohibited polyandry). 124. I define Islam for you in a way that nobody dared do it before me. Islam means obedience to Allah, obedience to Allah means having sincere faith in Him, such a faith means to believe in His Power, belief in His Power means recognizing and accepting His Majesty, acceptance of His Majesty means fulfilling the obligations laid down by Him and fulfillment of obligations means actions (Therefore, Islam does not mean mere faith, but faith plus deeds). 125. I wonder at the mentality of a miser, fearing poverty he takes to stinginess and thus hastily pushes himself head- long into a state of want and destitution, he madly desires plenty and ease, but throws it away without understand- ing. In this world he, of his own free will, leads the life of a a beggar and in the next world he will have to submit an account like the rich. I wonder at the arrogance of a haughty and vain person. Yesterday he was only a drop of semen and tomorrow he will turn into a corpse. I wonder at the man who observes the Universe created by Allah and doubts His Being and Existence. I wonder at the man who sees people dying around him and yet he has forgotten his end. I wonder at the man who understands the marvel of genesis of creation and refuses to accept that he will be brought back to life again. I wonder at the man who takes great pains to decorate and to make comfortable this mortal habitat and totally forgets his permanent abode. 126. Whoever is not diligent in his work, will suffer; who- ever has no share of Allah in his wealth and in his life then there is no place for him in His Realm. 127. Be very cautious of cold in the beginning of winter and welcome it at the close of the season because cold season effects your bodies exactly as it effects the trees; in the early season its severity makes them shrivel and shed their leaves and at the end it helps them to revive. 128. If you understand Allah's Majesty, then you will not attach any importance to the creatures. 129. While returning from Siffin, Imam Ali passed along the cemetery of Kufa. Addressing the graves he said: "O you, who are lying in horrible and deserted houses. O you, who are shut up in the dark graves, who are alone in their abodes, strangers to the places assigned to them; you have gone ahead and preceded us, while we are also following your steps and shall shortly join you. Do you know what has happened aver you? Your houses and property was taken up by others, your widows have remarried, this is what we can tell you of this world. Can you give us some news about things around you?" Saying this, Imam Ali turned to his companions and said, "If they are permitted to speak they will inform you that the best provision for the next world is piety and virtue". 130. Imam Ali heard someone abusing and blaming the world and said to him, "O you, who are blaming the world, who have been allured and enticed by it, and have been tempted by its false pretenses. You allowed yourself to be enamored of, to be captivated by it and then you accuse and blame it. Have you any reason or right to accuse it and to call it a sinner and seducer? Or is the world not justified in calling you a wicked knave and a sinning hypocrite? When did it make you lose your intelli- gence and reasoning? And how did it cheat you or snake false pretenses to you? Did it conceal from you the fact of the ultimate end of everything that it holds, the fact of the sway of death, decay and destruction in its domain? Did it keep you in the dark about the fate of your fore- fathers and their final abode under the earth? Did it keep the resting-place of your mothers a secret from you? Do you not know that they have returned to dust? Many a time you must have attended the sick persons and many of them you must have seen beyond the scope of medicine. Neither the science of healing nor could your nursing and attendance nor your prayers and weeping prolonged the span of their lives, and they died. You were anxious for them, you procured the best medical aid, you gathered famous physicians and provided best - medicines for them. Death could not be held back and life could not be pro- longed. In this drama and in this tragedy did the world not present you with a lesson and a moral? Certainly, this world is a house of truth for those who look into it carefully, an abode of peace and rest for those who understand its ways and moods and it is the best working ground for those who want to procure rewards for life in the Hereafter. It is a place of acquiring knowledge and wisdom for those who want to acquire them, a place of worship for the friends of Allah and for Angels. It is the place where prophets received revelations of Allah. It is the place for virtuous people and saints to do good deeds and to be assigned with rewards for the same. Only in this world they could trade with Allah's Favors and Blessings and only while living here they could barter their good deeds with His Blessings and Rewards. Where else could all this be done? Who are you to abuse the world when it has openly declared its mortality and mortality of everything connected with it, when it has given everyone of its inha- bitants to understand that all of them are to face death, when through its ways it has given them all an idea of calamities they have to face here, and through the sight of its temporary and fading pleasures it has given them glimpses of eternal pleasures of Paradise and suggested them to wish and work for the same. If you study it properly you will find that simply to warn and frighten you of the consequences of evil deeds and to persuade you towards good actions, every night it raises new hopes of peace and prosperity in you and every morning it places new anxieties and new worries before you. Those who passed such lives are ashamed of and repent the time so passed abuse this world. But there are people who will praise this world on the Day of Judgment that it reminded them of the Hereafter and they took advantage of these reminders. It informed them of the effects of good deeds and they made correct use of the information it advised them and they were benefited by its advice". 131. An Angel announces daily: "Birth of more human beings means so many more will die, collection of more wealth means of much more will be destroyed, erection of more buildings means so many more ruins will come". 132. This world is not a permanent place, it is a passage, a road on which you are passing. There are two kinds of people here: One is the kind of those who have sold their souls for eternal damnation, the other is of those who have purchased their souls and freed them from damnation. 133. A friend cannot be considered a friend unless he is tested on three occasions: in time of need, behind your back and after your death. 134. Anyone who has been granted four attributes will not be deprived of their (four) effects; one who prays to Allah and implores to Him will not be deprived of granting of his prayers; one who repents for his thoughts and deeds will not be refused acceptance of the repentance; one who has atoned for his sins will not be debarred from salvation and one who thanks Allah for the Blessings and Bounties will not be denied the increase in them. The truth of these facts is attested by the Holy Qur'an As far as prayers are concerned He says Pray to Me and I shall accept your prayers. About repentance He says: Whoever has done a bad deed or has indulged in sin and then repents and asks for His forgiveness will find Allah most Forgiving and Merciful. About being thankful He says if you are thankful for what you are given, I shall increase My Bounties and Blessings. About atonement of sin He says Allah accepts the repentance of those who have ignorantly committed vice and then soon repent for it, Allah accepts such repentance's, He is Wise and Omniscient. 135. Daily prayers are the best medium through which one can Seek the nearness to Allah. Hajj is Jihad (Holy War) for every weak person. For everything that you own there is Zakat, and Zakat of your body is fasting. The Jihad of a woman is to afford pleasant company to her husband. 136. If you want to pray to Allah for better means of subsistence, then first give something in charity 137. When someone is sure of the returns, then he shows generosity. 138. Aid (from Allah) is in proportion to the trouble. 139. He who practices moderation and frugality will never be threatened with poverty. 140. One of the conveniences in life is to have less children. 141. Loving one another is half of wisdom. 142. Grief is half of old age. 143. Grant of patience (from Allah) is in proportion to the extent of calamity you are passing through. If you exhibit fretfulness, irritation, and despair in calamities, then your patience and your exertions are wasted. 144. Many persons get nothing out of their fasts but hunger and thirst, many more get nothing out of their night prayers but exertions and sleepless nights. Wise and sagacious persons are praiseworthy even if they do not fast and sleep during the nights. 145. Defend your faith (in Allah) with the help of charity. Protect your wealth with the aid of Zakat. Let the prayers guard you from calamities and disasters. 146. Kumayl bin Ziyad Nakha'i says that once Imam Ali put his hand in his hand and took me to the grave-yard. When he passed through it and left the city behind, he heaved a sigh and said "Kumayl, these hearts are containers of the secrets of knowledge and wisdom and the best container is the one which can hold the most and what it holds, it can preserve and protect in the best way. Therefore, remember carefully what I am telling you. Remember that there are three kinds of people: one kind is of those learned people who are highly versed in the ethics of truth and philosophy of religion, second is the kind of those who are acquiring the above knowledge and the third is that class of people who are uneducated. They follow every pretender and accept every slogan, they have neither acquired any knowledge nor have they secured any support of firm and rational convictions. Remember, Kumayl, knowledge is better than wealth because it protects you while you have to guard wealth. It decreases if you keep on spending it but the more you make use of knowledge the more it increases. What you get through wealth dis- appears as soon as wealth disappears but what you achieve through knowledge will remain even after you. O Kumayl ! Knowledge is power and it can command obedience. A man of knowledge during his lifetime can make people obey and follow him and he is praised and venerated after his death. Remember that knowledge is a ruler and wealth is its subject. O Kumayl ! Those who amass wealth, though alive, are dead to realities of life, and those who achieve know- ledge, will remain alive through their knowledge and wisdom even after their death, though their faces may disappear from the community of living beings, yet their ideas, the knowledge which they had left behind and their memory, will remain in the minds of people". Kumayl says that after this brief dissertation, Imam Ali pointed towards his chest and said, "Look Kumayl! Here I hold stores and treasures of knowledge. I wish I could find somebody to share it with me. Yes, I found a few, but one of them, though quite intelligent, was untrustworthy, he would sell his salvation to get hold of the world and its pleasures, he would make religion a pretence to grasp worldly power and wealth, he would make this Blessing of Allah (knowledge) serve him to get supremacy and control over friends of Allah and he would through knowledge exploit and suppress other human beings. The other person was such that he apparently obeyed truth and knowledge, yet his mind had not achieved the true light of religion, at the slightest ambiguity or doubt he would get suspicious of truth, mistrust religion and would rush towards skepticism. So neither of them was capable of acquiring the superior knowledge that I can impart. Besides these two I find some other person One of them is a slave of self and greedy for inordinate desires, which can easily drag him away from the path of religion, the other is an avaricious, grasping and acquisitive miser who will risk his life to grasp and hold wealth, none of these two will be of any use to religion or man, both of them resemble beasts having appetite for food. If sensible trustees of knowledge and wisdom totally disappear from human society then both knowledge and wisdom will suffer severely, may bring harm to humanity and may even die out. But this earth will never be without those persons who will prove the universality of truth as disclosed by Allah, they may be well-known persons, openly and fearlessly declaring the things revealed to them or they may, under fear of harm, injury or deaths hide themselves from the public gaze and may carry on their mission privately so that the reasons proving the reality of truth as preached by religion and as demonstrated by His Prophet may not totally disappear. How many are they and where could they be found? I swear by Allah that they are very few in number but their worth and their ranks before Allah are very high. Through them Allah preserves His Guidance so that they, while departing, may hand over these truths to persons like themselves. The knowledge which they have acquired has made them see the realities and visualize the truth and has instilled into them the spirit of faith and trust. The duties which were decreed as hard and unbearable by them. They feel happy in the company and association of things which frighten the ignorant and uneducated. They live in this world like everybody else but their souls soar to the heights of Divine Eminence. They are media of Allah on this earth and they invite people towards Him. How I love to meet them O Kumayl ! I have told you all that I have to say, you can go back to your place whenever you like". 147. A man can be valued through his sayings. 148. One who does not realize his own value is condemned to utter failure. (Every kind of complex, superiority or inferiority is harmful to man). 149. Somebody requested Imam Ali to advise him how to lead a useful and sober life. Imam Ali thereupon advised him thus: "Do not be among those people who want to gain good returns without working hard for them, who have long hopes and keep on postponing repentance and penance, who talk like pious persons but run after vicious pleasures. Do not be among those who are not satisfied if they get more in life and are not content if their lot in life's pleasures is less (they are never satisfied), who never thank Allah for what they get and keep on constantly demanding increase in what is left with them; who advise others to such good deeds that they themselves refrain from; who appreciate good people but do not follow their ways of life; who hate bad and vicious people but follow their ways of life; who, on account of their excessive sins hate death but do not give up the sinful ways of life; who, if fallen ill, repent their ways of life and on regaining their health fearlessly readopt the same frivolous ways; who get despondent and lose all hopes, but on gaining health, become arrogant and careless; who, if faced with misfor- tunes, dangers or afflictions, turn to Allah and keep on beseeching Him for relief and when relieved or favoured with comfort and ease they are deceived by the comfortable conditions they found themselves in and forget Allah and forsake prayers; whose minds are allured by day dreams and forlorn hopes and who abhor to face realities of life; who fear for others the enormous repercussions of vices and sins but for their own deeds expect very high rewards or very light disciplinary actions. Riches make such people arrogant, rebellious and wicked, and poverty makes them despondent and lethargic. If they have to work, they work lazily and if they put up a demand they do it stubbornly. Under the influence of inordinate cravings, they commit sins in quick succession and keep on postponing repentance. Calamities and adversities make them give up the distinguished characteristics of Muslims (patience, hope in future and work for improvement of circumstances). They advise people with narration's of events and facts but do not take any lesson from them. They are good at preachings but bad at practice, therefore they always talk of lofty deeds but their actions belie their words. They are keen to acquire temporal pleasures but are careless and slow to achieve permanent (Divine) benefits. They think good for themselves the things which are actually injurious to them and regard harmful the things which really benefit them. They are afraid of death but waste their time and do not resort to good deeds before death overtakes them. The vices which they regard as enormous sins for others, they consider as minor shortcomings for themselves. Similarly, they attach great importance to their obedience to the orders of Allah and belittle similar actions in others. Therefore, they often criticize others and speak very highly of their own deeds. They are happy to spend their time in society of rich persons, wasting it in luxuries and vices but are averse to employing for useful purposes in company of the poor and pious people: They are quick and free to pass verdicts against others but they never pass a verdict against their own vicious deeds. They force others to obey them but they never obey Allah. They collect their dues carefully but never pay the dues they owe. They are not afraid of Allah but fear powerful men". 150. Everyone has an end, it may be pleasant or sorrowful. 151. Everyone, who is born, has to die and once dead he is as good as having not come into existence. 152. One, who adopts patience, will never be deprived of success though it may take a long time to reach him. 153. One who assents or subsribes to the actions of a group or a party is as good as having committed the deed himself. A man who joins a sinful deed makes himself responsible for two-fold punishments, one for doing the deed and the other for assenting and subscribing to it. 154. Accept promises of only those persons who can stead- fastly-adhere to their pledges. 155. You are ordained to recognize the Imams (the right successors of the Holy Prophet) and to obey them. 156. You have been shown, if you only care to see; you have been advised if you care to take advantage of advice; you have been told if you care to listen to good counsels. 157. Admonish your brother (comrade) by good deeds and kind regards, and ward off his evil by favouring him. 158. One, who enters the places of evil repute has no right to complain against a man who speaks ill of him. 159. One, who acquires power cannot avoid favouritism. 160. One, who is willful and conceited will suffer losses and calamities and one who seeks advice can secure advan- tages of many counsels. 161. One, who guards his secrets has complete control over his affairs. 162. Poverty is the worst form of death. 163. One, who serves a person from whom he gets no reci- procal performance of duties, in fact, worships him. 164. One should not obey anyone against the commands of Allah. 165. Do not blame a man who delays in securing what are his just rights but blame lies on him who grasps the rights which do not belong to him. 166. Conceit is a barrier to progress and improvement. 167. Death is near and our mutual company is short. 168. There is enough light for one who wants to see. 169. It is wiser to abstain then to repent. 170. Often inordinate desire to secure a single gain acts as a hindrance for the quest of many profitable pursuits. 171. People often hate those things which they do not know or cannot understand. 172. One, who seeks advice learns to realize his mistakes. 173. One who struggles for the cause of Allah secures victory over His enemies. 174. When you feel afraid or nervous to do a thing then do it because the real harm which you may thus receive is less poignant than its expectation and fear. 175. Your supremacy over others is in proportion to the extent of your knowledge and wisdom. 176. The best way to punish an evil-doer is to reward handsomely a good person for his good deeds. 177. If you want to remove evil from the minds of others then first give up evil intentions yourself. 178. Obstinacy will prevent you from a correct decision. 179. Greed is permanent slavery. 180. Deficiency will result in shame and sorrow but caution and foresight will bring peace and security. 181. To keep silent when you can say something wise and useful is as bad as keeping on propagating foolish and unwise thoughts. 182. If two opposite theories are propagated one will be wrong. 183. When truth was revealed to me I never doubted it. 184.I never lied and the things revealed to me were not false I never misled anybody nor was I misled. 185. One, who starts tyranny, will repent soon. 186. Death is never very far. 187. One who forsakes truth earns eternal damnation. 188. One who cannot benefit by patience will die in grief. 189. In this world, man is a target of death, an easy prey to calamities, here every morsel and every draught is liable to choke one, here one never receives a favour until he loses another instead, here every additional day in one's life is a day reduced from the total span of his existence, when death is the natural outcome of life, how can we expect immortality? 190. O son of Adam, if you have collected anything in excess of your actual need, you will act only as its trustee for someone else to use it. 191. Hearts have the tendency of likes and dislikes and are liable to be energetic and lethargic, therefore, make them work when they are energetic because if hearts are forced (to do a thing) they will be blinded. 192. When I feel angry with a person how and when should I satisfy my anger, whether at a time when I am not in a position to retaliate and people may advise me to bear patiently or when I have power to punish and I forgive. 193. Minds get tired like bodies. When you feel that your; mind is tired, then invigorate it with sober advice. 194. If you find that somebody is not grateful for all that you have done for him, then do not get disappointed because often you will find that someone else feels under your obligation though you have done nothing for him and thus your good deeds will be compensated, and Allah will reward you for your goodness. 195. The first fruit of forbearance is that people will sympathize with you and they will go against the man who offended you arrogantly. 196. One who takes account of his shortcomings will always gain by it; one who is unmindful of them will always suffer. One who is afraid of the Day of Judgment, is safe from the Wrath of Allah. One who takes lessons from the events of life, gets vision, one who acquires vision becomes wise and one who attains wisdom achieves knowledge. 197. Bear sorrows and calamities patiently, otherwise you will never be happy. 198. One who comes into power often oppresses. 199. Adversities often bring good qualities to the front. 200. If a friend envies you, then he is not a true friend. 201. Avarice dulls the faculties of judgment and wisdom. 202. Oppression and tyranny are the worse companions for the Hereafter. 203. The best deed of a great man is to forgive and forget. 204. Silence will create respect and dignity; justice and fairplay will bring more friends; benevolence and charity will enhance prestige and position; courtesy will draw benevolence; service of mankind will secure leadership and good words will overcome powerful enemies. 205. A greedy man will always find himself in the shackles of humility. 206. There are people who worship Allah to gain His Favors, this is the worship of traders; while there are some who worship Him to keep themselves free from His Wrath, this is the worship of slaves; a few who obey Him out' of their sense of gratitude and obligations, this is the worship of free and noble men. Taken from:Peak of Eloquence Nahjul Balagha Sermons and Letters of Imam Ali Ibn Abi Talib (as) Translated by Askari Jafri Eleventh Revised Edition - Islamic Seminary Publications |
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