The Life of the Commander of the FaithfulAli b. Abu Talib
(This part gives) an account of the Commander of the faithful, peace be on him, the first of the Imams of the belicvers, of the rulers (wulat) of the Muslims and of God's (appointed) successors in religion after the Apostle of God, the truthful one and the trusted one, Muhammad b. Abd Allah, the seal of the Prophets, blessings on him and his pure family. (He was) the brother of the Apostle of God and his paternal cousin, and his helper (wazir) in his affair, his son-in- law (being married) to his daughter, Fatima the chaste, mistress of the women of the universe. (The full name of) the Commander of the faithful is Ali b. Abi Talib b. Abd al Muttalib b. Hashim b. Abd Manaf. (He was) the Lord of the testamentary trustees of authority (wasiyyin), the best of blessing and peace be on him. His kunya was Abu al-Hasan.
He was born in the Sacred House (i.e. the Kaba) in Mecca on Friday, the thirteenth day of the month of Rajab, thirty years after the Year of the Elephant (c.570). Nobody before or after him has ever been born in the House of God, the Most High. (It was a mark) of him being honoured by God, the Most High, may His name be exalted, and of his position being dignified in its greatness.
His mother was Fatima, daughter of Asad b. Hashim b. Abd Manaf, may God be pleased with her. She was like a mother to the Apostle of God, may God bless him and his family, and he (the Apostle) was brought up under her care.
He was grateful for her kindness and she was among the first to believe in him and she emigrated with him in the group of the emigrants. When she died, the Prophet shrouded her with his own shirt in order to protect her from the insects of the earth, and he laid her to rest in her grave in order that, through that, she might be protected from (the crushing pressure of) the narrow space within the grave. He dictated to her her last words (which were) the statement of the authority (wilaya) of her son, the Commander of the faithful, peace be on him, so that at the examination after burial, she would be able to reply with those words. He singled her out with this great favour because of her position with God, may He be magnified and exalted, and with him, peace be on hinn. The report of that is well known.
The Commander of the faithful, Ali b. Abi Talib, peace be on him, and his brothers were among the leading members of the second generation of descendants of Hashim. In this way he gained two marks of nobility, through his growing up under the care and education of the Apostle of God, may God bless him and his family. He was the first of the family of the House and of the Companions to believe in God and His Apostle. He was the first male whom the Prophet, may God bless him and his family, summoned to Islam and who answered. He never ceased to support the religion and to strive against the polytheists. He constantly defended the faith and fought against those who supported deviation (from the truth) and despotism. He spread the teachings of the sunna (the practice of thc Prophet) and the Qur'an, judged with justice and enjoined (people) to do good.
He was with the Apostle of God, may God bless him and his family, twenty-three years after the (coming) of the (prophetic) mission. Of these, thirteen years were in Mecca before thc migration when he shared with him all the persecutions and bore most of his hardships. Then there were ten years in Medina after thc emigration when he defended him against the polytheists and strove with him against the unbelievers. He protected him with his own life from the enemies of religion until the time God, the Exalted, took (the Prophet) to His heaven, raised him to the highest place in heaven and bestowed His blessings and peace on him and his family. On that day the Commander of the faithful, peace be on him, was thirty-three years of age.
On the day of the death of the Prophet, may God bless him and his family, the community differed over his Imamate. His Shia who were all the Banu Hashim, Salman, Ammar, Abu Dharr, al-Miqdad, Khuzayma b. Thabit - the man who is known as the possessor of two testimonies - Abu Ayyub al-Ansari, Jabir b. Abd Allah al-Ansari Abu Said al-Khudri and people like them among the important emigrants and Ansar, (all these) maintained that he was the successor (khalifa) after the Apostle of God, may God bless him and his family, and the Imam. (They did this) because of his outstanding merit (fadl) above all mankind, through the fact that there were gathered in him the qualities of outstanding merit, judgement and perfection, such as him being the first of the community to enter the faith, his superiority over them in knowledge of the laws, his precedence over them in fighting (jihad) and the distinction which set him apart from them in the extent of his piety, asceticism and righteousness.
Furthermore he had been specially singled out by the Prophet from among (all) his relations because of (the qualities) which no other relation, apart from him, shared with the Prophet and because of the nomination (nass) of his authority (wilaya) by God, may God be magnified and exalted, in the Qur'an where He, may His name be exalted, says:
Your authority (wali) is God and His Apostle and those believers who perfrom the prayer and pay alms (zakat) while they are bowing (in prayer). [ V 55 ]
It is known that no one except him paid alms while bowing (in prayer).
It has been established in language that wali means "the most appropriate for authority" (awla), without there being any opposition (to this definition). If the Commander of the faithful, peace be on him, was, by the stipulation of the Qur'an, more appropriate for authority among the people than themselves because of his being their wali according to the textual nomination (nass) in the Clear Explanation (i.e. the Qur'an, tibyan), it was obviously necessary for all of them to obey him, just as obedience to God, the Most High, and obedience to His Apostle, peace be on him and his family, was required because of the information about their authority (wilaya) over creatures which is given in this verse with clear proof.
(Another reason for their support for the Commander of the faithful was) because of what the Prophet, may God bless him and his family, said on the day (of the assembly) at his house. He had especially gathered the Banu Abd al-Muttalib there in order to make the (following) solemn pledge:
Whoever helps me in this matter will be my brother, my testamentary trustee (wasi) my helper (wazir), my heir and my successor after me.
Then the Commander of the faithful, peace be on him, stood up before him among all the gathering of them, and on that day he was the youngest of them, and he said:
O Apostle of God, I will help you.
Then the Prophet, may God bless him and his family, said:
Sit down, you are my brother, my trustee, my helper, my inheritor and successor after me.
This is a clear statement about the succession (after the Prophet).
In addition, there is also what (the Prophet), peace be on him and his family, said on the day of Ghadir Khumm. The community had gathered to listen to the sermon (in which he asked):
Am I not more appropriate for authority (awla) over you than yourselves?
Yes, they answered.
Then he spoke to them in an ordered manner without any interruption in his speech:
Whomsoever I am the authority over (mawla), Ali is also the authority over.
Thus he (the Prophet) required for him (Ali), through laying down obedience to him and his authority (over them), the same authority as he had over them, and which he made them acknowledge and which they did not deny. This is clear (evidence) of the nomination (nass) of him for the Imamate and for succession to his position.
Furthermore there is (the Prophet's), peace be on him and his family, statement to him at the time of setting out to Tabuk:
You are in the same position with respect to me as Aaron (Harun) was to Moses (Musa) except that there is no prophet after me.
Thus he required him (to have) the office of helping (i.e. administering) and to be characterised by love and outstanding merit over everyone. (He also required) his deputising for him both during his life and after his death. The Qur'an gives evidence for all that coming to Aaron (Harun) from Moses, peace be on them, when God, may He be magnified and exalted, said in giving a report of what Moses, peace be on him, said:
Make Aaron, my brotherly a helper for me from my family. Give me support through him and make him participate in my affair so that we may glorify You much and we may remember You frequently in that You have been a watcher over us. [ XX 29-35]
God, the Most Exalted said:
Your request is granted Moses. [ XX 36 ]
This (verse) confirmed that Aaron had a share with Moses in prophecy, and in helping in delivering the message and his support was strengthened through him by his aid. (Moses) also told him of deputising for him (when he said):
Deputise for me among my people. Act for (their) benefit and do not follow the path of the corrupters. [ VII 142 ]
This confirms his succession by the precise statement of revelation. Therefore when the Apostle of God, may God bless him and his family, gave all the ranks which Aaron had from Moscs to the Commander of the faithful, peace be on him, in the same extent, except for prophecy, (all such things) were required of him as helping the Apostle, giving him support, outstanding merit and love, because these qualities were definitely required by that. Then by the clear statement there is his deputising for him during his life and "after the prophethood" which (gives evidence of his succession) by specification of the exception, (of Prophethood) when he excludes him from it by mentioning "after".
The Imamate of the Commander of the faithful, peace be on him, was for thirty years after the Prophet, may God bless him and his family. For twenty-four years and six months of these he was prevented from administering the laws (of the office) (and had to) exercise precautionary dissimulation (taqiyya) and withdrawal. For five years and six months of these, he was troubled by wars against the hypocrites, those who broke their pledges, the unjust and those who deviated (from the religion) and he was plagued by the seditions of those who had gone astray. In the same way the Apostle of God, may God bless him and his family, had been prevented from (administering) the laws (of his office) through fear and through being spied upon, and through being a fugitive and through being exiled, so that he had no power to fight the unbelievers and no means of defending the believers. Then he emigrated and for ten years after the emigration he remained making war on the unbelievers and being troubled by the hypocrites until the time that God, may His name be exalted, took him unto Himself and made him dwell in the gardens of Paradise.
The death of the Commander of the faithful, peace be on him occurred before dawn of Friday, the twenty-first of the month of Ramadan, in the year 40 A.H. He was a victim of the sword. Ibn Muljam al-Muradi, may God curse him, killed him at the mosque of Kufa, which he had come out to in order to wake the people for the dawn prayer on the night of the nineteenth of the month of Ramadan. He had been lying in wait for him from the beginning of the night. When he (the Commander of the faithful) passed by him while the latter was hiding his design by feigning sleep amid a group of people who were asleep, he (Ibn Muljam) sprang out and struck him on the top of his head with his sword which was poisoned. He lingered through the day of the nineteenth and the night and day of the twentieth and the first third of the night of the twenty-first. Then he, peace be on him, died a martyr and met his Lord, Most High, as one who has been wronged. He, peace be on him, knew of that before its time and he told the people of it before its time. His two sons, al- Hasan and al-Husayn, peace be on them, performed (the tasks) of washing him and shrouding him according to his bequest. Then they carried him to al-Ghari at Najaf in Kufa and they buried him there. They removed the traces of the place of his burial according to his bequest which was made about that to hath of them by him, because of what he, peace be on him, knew about the regime of the Umayyads (which would come) after him, and their hostile attitude towards him. (For he knew) the evil action and abuse to which they would be led by their wicked intentions if they had been able to know that (place). His grave, peace be on him, remained hidden until al-Sadiq Jafar b. Muhammad, peace be on them, pointed it out during the Abbasid regime. For he visited it when he came to visit Abu Ja'far (al-Mansur) while the latter was in al-Hira. Then the Shi'a knew of it and they began from that time to make visitation to his (grave), peace be on him and on his pure offspring.
On the day of his death he was 63 years of age.
Ref:
Kitab al Irshad - Pages 1 - 6The Book Of GuidanceBy Shaykh al MufidTranslated by I.K.A Howard
Imam Ali (as) First in many Fields
1.
He was the only man to be born in the Kabah (The house of God)
2.
He was the first to offer homage to the Holy Prophet (PBUH&HF)
3.
He was the first to offer prayers after the Holy Prophet (PBUH&HF)
4.
He was the first to offer his services for Jihad.
5.
He was the first to receive religious instructions from the Holy Prophet (PBUH&HF)
6.
He was the first to compile and codify the Quran
7.
He was the first to be styled as "brother" by the Prophet (PBUH&HF) and on every occasion
8.
He was the first to give burial to the Prophet (PBUH&HF)
9.
He was the first to offer to sleep in the Prophet's (PBUH&HF) bed on the night of his emigration to Medina
10.
He was the first to be appointed commander in all those battles in which the Holy Prophet (PBUH&HF) didnot participate personally
11.
The honor of the propagation of the Quranic Sura, "al Bara'at" fell to Imam Ali's (as) lot
12.
He was the only man to be titled as the "Second Aaron" by the Prophet (PBUH&HF)
13.
The honor of owning a house which opened into the courtyard of the Prophet's (PBUH&HF) mosque was reserved for Imam Ali (as) alone
14.
He was the first to have the honor of being nominated by the Holy Prophet (PBUH&HF) as his succesor, testator and vice regent.
... and many many more
Imam Ali and the Ancient Prophets
1.
God gave Adam the knowledge of His names, while Ali held the entire knowledge of the Book of Allah.
2.
Adam was married with Eve in the Garden of Paradise, while God married Imam Ali (as) with Fatima (as) in heaven
3.
God styled Noah as a "Grateful Creature" and he was called the Second Adam, while Imam Ali (as) was styled as "Abu'l Ummah"
4.
God made Abraham the "Imam" or the "Leaders of men", while Imam Ali (as) was the Imam of all creation, men and Jinnis
5.
Moses was brought up in the house of Pharoah, while Imam Ali (as) was brought up in the house of the Prophet (PBUH&HF)
6.
Moses threw his rod which became a serpent, whereas Imam Ali (as), while still in the cradle, cleaved the snake into two
7.
Moses name has been mentioned 230 times in the Quran, while Imam Ali's (as) has been referred to in 300 places in the Quran
... and many many more
http://www.balaghah.net/nahj-htm/eng/id/imam-ali/index.htm
Thursday, September 6, 2007
Saturday, April 21, 2007
SERMON
sermon 1
SERMON 1
In this sermon he recalls the creation of the Earth, the Sky and the creation of Adam.
Praise is due to Allah whose worth cannot be described by speakers, whose bounties cannot be counted by calculators and whose claim (to obedience) cannot be satisfied by those who attempt to do so, whom the height of intellectual courage cannot appreciate, and the dividing of understanding cannot reach; He whose description no limit has been laid down, no eulogy and praise exists, no time is ordained and no duration is fixed.
He brought forth creation through His Omnipotence, dispersed winds through His Compassion, and made firm the shaking earth with rocks.
The foremost in religion is to acknowledge him, the perfection of acknowledging Him is to testify Him, the perfection of testifying Him is to believe in His Oneness, the perfection of believing in His Oneness is to regard Him Pure, and the perfection of His purity is to deny Him attributes because every attribute is a proof that it is different from that to which it is attributed and everything to which something is attributed is different from the attribute.
Thus whoever attaches attributes to Allah recognizes His like, and who recognizes His like regards Him two; and who regards Him two recognizes parts for Him; and who recognizes parts for Him mistook Him; and who mistook Him pointed at Him; and who pointed at Him admitted limitations for Him; and who admitted limitations for Him numbered Him.
Whoever said in what is He, held that He is contained; and whoever said on what He is held, He is not on something else. He is a being but not through phenomenon of coming into being. He exists but not from non-existence. He is with everything but not in physical nearness. He is different from everything but not in physical separation.
He acts but without connotation of movements and instruments. He sees even when there is none to be looked at from among His creation. He is only one, such that there is none with whom He may keep company or whom He may miss in his absence.
The Creation of the Universe
He initiated creation most initially and commenced it originally, without undergoing reflection, without making use of any experiment, without innovating any movement, and without experiencing any aspiration of mind. He allotted all things their times, put together their variations gave them their properties, and determined their features knowing them before creating them, realizing fully their limits and confines and appreciating their propensities and intricacies.
When the Almighty created the openings of atmosphere, expanse of firmament and strata of winds, He flowed into it water whose waves were stormy and whose surges leapt one over the other.
He loaded it on dashing wind and breaking typhoons, ordered them to shed it back (as rain), gave the wind control over the vigor of the rain, and acquainted it with its limitations. The wind blew under it while water flowed furiously over it.
Then the Almighty created forth wind and made its movement sterile, perpetuated its position, intensified its motion and spread it far and wide. Then He ordered the wind to raise up deep waters and to intensify the waves of the oceans. So the wind churned it like the churning of curd and pushed it fiercely into the firmament, throwing its front position on the rear and the stationary on the flowing till its level was raised and the surface was full of foam.
Then the Almighty raised the foam on to the open wind and vast firmament and made there from the seven skies and made the lower one as a stationary surge and the upper one as protective ceiling and a high edifice without any pole to support it or nail to hold it together. Then He decorated it with stars and the light of meteors and hung in it the shining sun and effulgent moon under the revolving sky, moving ceiling and rotating firmament.
The Creation of the Angels
Then He created the openings between the high skies and filled them with all classes of His angels. Some of them are in prostration and do not kneel up. Others in kneeling position and do not stand up. Some of them are in array and do not leave their position. Others are extolling Allah and do not get tired. The sleep of the eye or the slip of wit or languor of the body or the effect of forgetfulness does not affect them.
Among them are those who work as trusted bearers of His message, those who serve as speaking tongues for His prophets and those who carry to and fro His orders and injunctions. Among them are the protectors of His creatures and guards of the doors of the gardens of Paradise. Among them are those also whose steps are fixed on earth but their necks are protruding into the skies, their limbs are getting out on all sides, their shoulders are in accord with the columns of the Divine Throne, their eyes are downcast before it, they have spread down their wings under it and they have rendered between themselves and all else curtains of honor and screens of power. They do not think of their Creator through image, do not impute to Him attributes of the created, do not confine Him within abodes and do not point at Him through illustrations.
Description of the Creation of Adam
Allah collected from hard, soft, sweet and sour earth, clay which He dripped in water till it got pure, and kneaded it with moisture till it became gluey. From it He carved an image with curves, joints, limbs and segments. He solidified it till it dried up for a fixed time and a known duration.
Then He blew into it out of His Spirit whereupon it took the pattern of a human being, with a mind that governs him, intelligence which he makes use of, limbs that serve him, organs that change his position, sagacity that differentiates between truth and untruth, tastes and smells, colors and species.
He is a mixture of clays of different colors, cohesive materials, divergent contradictories and differing properties like heat, cold, softness and hardness.
Then Allah asked the angels to fulfill His promise with them and to accomplish the pledge of His injunction to them by acknowledging Him through prostration to Him and submission to His honored position. So Allah said:
Prostrate towards Adam and they prostrated except Iblis (Satan)." (Qur'an, 2:34; 7:11; 17:61; 18:50; 20:116)
Self-importance withheld him and vice overcame him. So that he took pride in his own creation from fire and treated contemptuously the creation from clay.
So Allah allowed Satan time in order to let him fully deserve His wrath, and to complete (man's) test and to fulfill the promise (He had made to Satan). Thus, He said:
"Verily you have been allowed time till the known Day." (Qur'an, 15:38; 38:81)
Thereafter, Allah inhabited Adam (p.b.u.h.) in a house where He made his life pleasant and his stay safe, and He cautioned him of Satan and his enmity. Then his enemy (Satan) envied his abiding in Paradise and his contacts with the virtuous.
So he changed his conviction into wavering and determination into weakness. He thus converted his happiness into fear and his prestige into shame. Then Allah offered to Adam (p.b.u.h.) the chance to repent, taught him words of His Mercy, promised him return to His Paradise and sent him down to the place of trial and procreation of progeny.
chooses His Prophets
From his (Adam's) progeny Allah chose prophets and took their pledge for his revelation and for carrying His message as their trust. In course of time many people perverted Allah's trust with them and ignored His position and took compeers along with Him. Satan turned them away from knowing Him and kept them aloof from His worship.
Then Allah sent His Messengers and series of His prophets towards them to get them to fulfill the pledges of His creation, to recall to them His bounties, to exhort them by preaching, to unveil before them the hidden virtues of wisdom and show them the signs of His Omnipotence namely the sky which is raised over them, the earth that is placed beneath them, means of living that sustain them, deaths that make them die, ailments that turn them old and incidents that successively betake them.
Allah never allowed His creation to remain without a Prophet deputized by Him, or a book sent down from Him or a binding argument or a standing plea.
These Messengers were such that they did not feel little because of smallness of their number or of largeness of the number of their falsifiers. Among them was either a predecessor who would name the one to follow or the follower who had been introduced by the predecessor.
The Prophet Hood of Muhammad
In this way ages passed by and times rolled on, fathers passed away while sons took their places till Allah deputized Muhammad (peace be upon him and his progeny) as His Prophet, in fulfillment of His promise and in completion of His Prophet hood.
His pledge had been taken from the Prophets, his traits of character were well reputed and his birth was honorable. The people of the earth at this time were divided in different parties, their aims were separate and ways were diverse.
They either likened Allah with His creation or twisted His Names or turned to else than Him. Through Muhammad (p.b.u.h.a.h.p.) Allah guided them out of wrong and with his efforts took them out of ignorance.
Then Allah chose for Muhammad, peace be upon him and on his progeny, to meet Him, selected him for His own nearness, regarded him too dignified to remain in this world and decided to remove him from this place of trial.
So He drew him towards Himself with honor. May Allah shower His blessing on him, and his progeny.
The Holy Qur'an and Sunnah
But the Prophet left among you the same which other Prophets left among their peoples, because Prophets do not leave them untended (in the dark) without a clear path and a standing sign, namely the Book of your Creator clarifying its permissions and prohibitions, its obligations and discretions, its repealing injunctions and the repealed ones, its permissible matters and compulsory ones, its particulars and general ones, its lessons and illustrations, its long and short ones, its clear and obscure ones, detailing its abbreviations and clarifying its obscurities.
In it are some verses whose knowledge (1) is obligatory and others whose ignorance by the people is permissible.
It also contains what appears to be obligatory according to the Book (2) but its repeal is signified by the Prophet's action (Sunnah) or that which appears compulsory according to the Prophet's action, but the Book allows not following it.
Or there are those which are obligatory in a given time, but not so after that time. Its prohibitions also differ. Some are major regarding which there exists the threat of fire (Hell), and others are minor for which there are prospects of forgiveness.
There are also those of which a small portion is also acceptable (to Allah) but they are capable of being expanded.
In this very sermon he spoke about Hajj
Allah has made obligatory upon you, the pilgrimage (hajj) to His sacred House which is the turning point for the people who go to it as beasts or pigeons go towards spring water. Allah the glorified made it a sign of their supplication before His Greatness and their acknowledgement of His Dignity.
He selected from among His creation those who on listening to His call responded to it and testified His word. They stood in the position of His Prophets and resembled His angels who surround the Divine Throne, securing all the benefits of performing His worship and hastening towards His promised forgiveness.
Allah the glorified made it (His sacred House) an emblem for Islam and an object of respect for those who turn to it. He made obligatory its pilgrimage and laid down its claim for which He held you responsible to discharge it.
Thus, Allah the glorified said:
". . . And (purely) for Allah, is incumbent upon mankind, the pilgrimage to the House, for those who can afford to journey there to. And whosoever denies, then verily, Allah is Self sufficiently independent of the worlds" (Qur'an,
SERMON 1
In this sermon he recalls the creation of the Earth, the Sky and the creation of Adam.
Praise is due to Allah whose worth cannot be described by speakers, whose bounties cannot be counted by calculators and whose claim (to obedience) cannot be satisfied by those who attempt to do so, whom the height of intellectual courage cannot appreciate, and the dividing of understanding cannot reach; He whose description no limit has been laid down, no eulogy and praise exists, no time is ordained and no duration is fixed.
He brought forth creation through His Omnipotence, dispersed winds through His Compassion, and made firm the shaking earth with rocks.
The foremost in religion is to acknowledge him, the perfection of acknowledging Him is to testify Him, the perfection of testifying Him is to believe in His Oneness, the perfection of believing in His Oneness is to regard Him Pure, and the perfection of His purity is to deny Him attributes because every attribute is a proof that it is different from that to which it is attributed and everything to which something is attributed is different from the attribute.
Thus whoever attaches attributes to Allah recognizes His like, and who recognizes His like regards Him two; and who regards Him two recognizes parts for Him; and who recognizes parts for Him mistook Him; and who mistook Him pointed at Him; and who pointed at Him admitted limitations for Him; and who admitted limitations for Him numbered Him.
Whoever said in what is He, held that He is contained; and whoever said on what He is held, He is not on something else. He is a being but not through phenomenon of coming into being. He exists but not from non-existence. He is with everything but not in physical nearness. He is different from everything but not in physical separation.
He acts but without connotation of movements and instruments. He sees even when there is none to be looked at from among His creation. He is only one, such that there is none with whom He may keep company or whom He may miss in his absence.
The Creation of the Universe
He initiated creation most initially and commenced it originally, without undergoing reflection, without making use of any experiment, without innovating any movement, and without experiencing any aspiration of mind. He allotted all things their times, put together their variations gave them their properties, and determined their features knowing them before creating them, realizing fully their limits and confines and appreciating their propensities and intricacies.
When the Almighty created the openings of atmosphere, expanse of firmament and strata of winds, He flowed into it water whose waves were stormy and whose surges leapt one over the other.
He loaded it on dashing wind and breaking typhoons, ordered them to shed it back (as rain), gave the wind control over the vigor of the rain, and acquainted it with its limitations. The wind blew under it while water flowed furiously over it.
Then the Almighty created forth wind and made its movement sterile, perpetuated its position, intensified its motion and spread it far and wide. Then He ordered the wind to raise up deep waters and to intensify the waves of the oceans. So the wind churned it like the churning of curd and pushed it fiercely into the firmament, throwing its front position on the rear and the stationary on the flowing till its level was raised and the surface was full of foam.
Then the Almighty raised the foam on to the open wind and vast firmament and made there from the seven skies and made the lower one as a stationary surge and the upper one as protective ceiling and a high edifice without any pole to support it or nail to hold it together. Then He decorated it with stars and the light of meteors and hung in it the shining sun and effulgent moon under the revolving sky, moving ceiling and rotating firmament.
The Creation of the Angels
Then He created the openings between the high skies and filled them with all classes of His angels. Some of them are in prostration and do not kneel up. Others in kneeling position and do not stand up. Some of them are in array and do not leave their position. Others are extolling Allah and do not get tired. The sleep of the eye or the slip of wit or languor of the body or the effect of forgetfulness does not affect them.
Among them are those who work as trusted bearers of His message, those who serve as speaking tongues for His prophets and those who carry to and fro His orders and injunctions. Among them are the protectors of His creatures and guards of the doors of the gardens of Paradise. Among them are those also whose steps are fixed on earth but their necks are protruding into the skies, their limbs are getting out on all sides, their shoulders are in accord with the columns of the Divine Throne, their eyes are downcast before it, they have spread down their wings under it and they have rendered between themselves and all else curtains of honor and screens of power. They do not think of their Creator through image, do not impute to Him attributes of the created, do not confine Him within abodes and do not point at Him through illustrations.
Description of the Creation of Adam
Allah collected from hard, soft, sweet and sour earth, clay which He dripped in water till it got pure, and kneaded it with moisture till it became gluey. From it He carved an image with curves, joints, limbs and segments. He solidified it till it dried up for a fixed time and a known duration.
Then He blew into it out of His Spirit whereupon it took the pattern of a human being, with a mind that governs him, intelligence which he makes use of, limbs that serve him, organs that change his position, sagacity that differentiates between truth and untruth, tastes and smells, colors and species.
He is a mixture of clays of different colors, cohesive materials, divergent contradictories and differing properties like heat, cold, softness and hardness.
Then Allah asked the angels to fulfill His promise with them and to accomplish the pledge of His injunction to them by acknowledging Him through prostration to Him and submission to His honored position. So Allah said:
Prostrate towards Adam and they prostrated except Iblis (Satan)." (Qur'an, 2:34; 7:11; 17:61; 18:50; 20:116)
Self-importance withheld him and vice overcame him. So that he took pride in his own creation from fire and treated contemptuously the creation from clay.
So Allah allowed Satan time in order to let him fully deserve His wrath, and to complete (man's) test and to fulfill the promise (He had made to Satan). Thus, He said:
"Verily you have been allowed time till the known Day." (Qur'an, 15:38; 38:81)
Thereafter, Allah inhabited Adam (p.b.u.h.) in a house where He made his life pleasant and his stay safe, and He cautioned him of Satan and his enmity. Then his enemy (Satan) envied his abiding in Paradise and his contacts with the virtuous.
So he changed his conviction into wavering and determination into weakness. He thus converted his happiness into fear and his prestige into shame. Then Allah offered to Adam (p.b.u.h.) the chance to repent, taught him words of His Mercy, promised him return to His Paradise and sent him down to the place of trial and procreation of progeny.
chooses His Prophets
From his (Adam's) progeny Allah chose prophets and took their pledge for his revelation and for carrying His message as their trust. In course of time many people perverted Allah's trust with them and ignored His position and took compeers along with Him. Satan turned them away from knowing Him and kept them aloof from His worship.
Then Allah sent His Messengers and series of His prophets towards them to get them to fulfill the pledges of His creation, to recall to them His bounties, to exhort them by preaching, to unveil before them the hidden virtues of wisdom and show them the signs of His Omnipotence namely the sky which is raised over them, the earth that is placed beneath them, means of living that sustain them, deaths that make them die, ailments that turn them old and incidents that successively betake them.
Allah never allowed His creation to remain without a Prophet deputized by Him, or a book sent down from Him or a binding argument or a standing plea.
These Messengers were such that they did not feel little because of smallness of their number or of largeness of the number of their falsifiers. Among them was either a predecessor who would name the one to follow or the follower who had been introduced by the predecessor.
The Prophet Hood of Muhammad
In this way ages passed by and times rolled on, fathers passed away while sons took their places till Allah deputized Muhammad (peace be upon him and his progeny) as His Prophet, in fulfillment of His promise and in completion of His Prophet hood.
His pledge had been taken from the Prophets, his traits of character were well reputed and his birth was honorable. The people of the earth at this time were divided in different parties, their aims were separate and ways were diverse.
They either likened Allah with His creation or twisted His Names or turned to else than Him. Through Muhammad (p.b.u.h.a.h.p.) Allah guided them out of wrong and with his efforts took them out of ignorance.
Then Allah chose for Muhammad, peace be upon him and on his progeny, to meet Him, selected him for His own nearness, regarded him too dignified to remain in this world and decided to remove him from this place of trial.
So He drew him towards Himself with honor. May Allah shower His blessing on him, and his progeny.
The Holy Qur'an and Sunnah
But the Prophet left among you the same which other Prophets left among their peoples, because Prophets do not leave them untended (in the dark) without a clear path and a standing sign, namely the Book of your Creator clarifying its permissions and prohibitions, its obligations and discretions, its repealing injunctions and the repealed ones, its permissible matters and compulsory ones, its particulars and general ones, its lessons and illustrations, its long and short ones, its clear and obscure ones, detailing its abbreviations and clarifying its obscurities.
In it are some verses whose knowledge (1) is obligatory and others whose ignorance by the people is permissible.
It also contains what appears to be obligatory according to the Book (2) but its repeal is signified by the Prophet's action (Sunnah) or that which appears compulsory according to the Prophet's action, but the Book allows not following it.
Or there are those which are obligatory in a given time, but not so after that time. Its prohibitions also differ. Some are major regarding which there exists the threat of fire (Hell), and others are minor for which there are prospects of forgiveness.
There are also those of which a small portion is also acceptable (to Allah) but they are capable of being expanded.
In this very sermon he spoke about Hajj
Allah has made obligatory upon you, the pilgrimage (hajj) to His sacred House which is the turning point for the people who go to it as beasts or pigeons go towards spring water. Allah the glorified made it a sign of their supplication before His Greatness and their acknowledgement of His Dignity.
He selected from among His creation those who on listening to His call responded to it and testified His word. They stood in the position of His Prophets and resembled His angels who surround the Divine Throne, securing all the benefits of performing His worship and hastening towards His promised forgiveness.
Allah the glorified made it (His sacred House) an emblem for Islam and an object of respect for those who turn to it. He made obligatory its pilgrimage and laid down its claim for which He held you responsible to discharge it.
Thus, Allah the glorified said:
". . . And (purely) for Allah, is incumbent upon mankind, the pilgrimage to the House, for those who can afford to journey there to. And whosoever denies, then verily, Allah is Self sufficiently independent of the worlds" (Qur'an,
Wednesday, January 24, 2007
الرد على موقع افتراء ويب في قصة الحسين (ع)
اعداد شبكة الشيعة العالمية
الحسين عليه السلام في نظرة شيخ الناصبة ابن تيمية : وكان / في خروجه وقتله من الفساد مالم يكن يحصل لوقعد في بلده ، فإن ما قصده من تحصيل الخير ودفع الشر لم يحصل منه شيء ، بل زاد الشر بخروجه وقتله ، ونقص الخير بذلك ، وصار ذلك سببا لشر عظيم . وكان قتل الحسين مما أوجب الفتن ( منهاج السنة ج4 / 530 )
نقــول
في هذا الموضوع جاء كاتبه - بزعمه - يخبرنا القصة الحقيقية لمقتل السبط الشهيد عليه السلام ولم يرى الا ان ينقل عن ابن كثير الدمشقي هو وشيخه ابن تيمية ويستشهد باقوالهما بالرغم من انكارهما لكثير من الظواهر الكونية و خوارق العادات التي حدثت بعد مقتل الحسين ( ع ) ...!! وكأن كاتب هذا الموضوع لم يرى غيرهما يوافقه فجاء بكل غث من كتابيهما يدسه لنا لكي يخبرنا كما زعم بالقصة الحقيقية لمقتل الإمام الحسين عليه السلام ..فيا لله و لهذه القصة التي تعتمد على الكذب و الروايات الضعيفة و ترك الصحيحة و الحسنة منها - كما سنبينه - لتصحيح ما يريدون تصحيحه للطعن بالحسين ( ع ) و لتبرئة يزيد بن معاوية من دم الحسين عليه السلام !!.والأدهى من ذلك ان الكاتب اراد ان يظهر ان الحسين عليه السلام إنما خرج لخلافة زائلة و ملك عضوض و ليس للإصلاح .. بل ان في خروجه مفسدة تبعا لمقولة شيخه ابن تيمية !. فلا حول و لا قوة الا بالله العلي العظيم و سيعلم الذين ظلموا آل محمد أي منقلب ينقلبون ..ولقصده هذا اورد الكاتب 4 روايات عن بعض الصحابة ينصحون حسينا عليه السلام بعدم الخروج توهم بان خروجه ( ع ) لم يكن مجديا و بعضها توهم بانه ( ع ) خرج طلبا للدنيا وهي كالتالي :-1 ) .. قول ابن عمر للحسين عليه السلام : "( إني محدثك حديثا : إن جبريل أتى النبي فخيره بين الدنيا والآخرة فاختار الآخرة ولم يرد الدنيا ، الخ ) .. فابن عمر يرى الحسين ( ع ) بمنظاره عندما ابى مبايعة علي ( ع ) بينما
بايع يزيد وقبله معاوية وبنظرته تلك ظن ان الحسين مثله يريد الدنيا فحسب ولذلك نصحه بعدم الخروج لأنه لن يصيب من الدنيا شيئا ذاهلا عن ان الحسين ( ع ) لم يخرج طلبا للخلافة و انما لطلب الإصلاح في أمة جده ( ص ) .. 2 ) الرواية الثانية و هي رواية سفيان بسند صحيح - كما قال الكاتب بنفسه - عن ابن عباس أنه قال للحسين في ذلك : ( لولا أن يزري - يعيبني ويعيرني- بي وبك الناس لشبثت يدي من رأسك، فلم أتركك تذهب ) .. فقد بتره الكاتب لأنه رأى ان رد الحسين عليه السلام لإبن عباس :"( لأن أقتل في مكان كذا و كذا أحب إلي من أن أقتل في مكة )"
و قول ابن عباس :"( فكان هذا الذي سلى نفسي به ) " يهدم ما يريد ان يبينه و يدعيه و هو خروج الحسين عليه السلام طلبا للخلافة لا خوفا من إستحلال مكة بقتله فيه فما كان منه الا ان بتر رد الحسين عليه السلام و جواب ابن عباس .. وهكذا يفعل النواصب عليهم من الله ما يستحقون . 3 ) .. و اما قول عبد الله بن الزبير له : ( أين تذهب ؟ إلى قوم قتلوا أباك وطعنوا أخاك ؟) فهي كسابقتها في البتر فقد بتر الكاتب جواب الحسين عليه السلام "( لأن أقتل بمكان كذا و كذا أحب الي من ان تستحل بي يعني مكة )" لأنه لم يرق له ان يبين السبب الحقيقي لخروج ابا عبد الله عليه السلام من البيت الحرام الا و هو خوفه من استحلال مكة بقتله فيها و هي حرم ..على ان ابن الزبير امر الحسين بالخروج و قال له "( أما لو كان لي بها مثل شيعتك ما عدلت عنها )" و كلا القولين موجودين عند ابن كثير فلماذا اختار الكاتب القول الأول و بتره و ترك القول الآخر ؟.4 ) .. الرواية الرابعة و هي قول عبد الله بن عمرو بن العاص : (عجّل الحسين قدره، والله لو أدركته ما تركته يخرج إلا أن يغلبني). (رواه يحيى بن معين بسند صحيح ) .. فياله من صحيح وابن كثير غير اسم الراوي من سليمان بن سعيد بن مينا لعدم وجود راو بهذا الإسم الى سعيد بن مينا الثقة لكي يصحح الرواية !!و لو غيره الى سليمان بن مينا لكان يحتمل اما ان يغيره الى سعيد بن مينا فهذه المصيبة بعينها ..ففي تاريخ الشام لإبن عساكر ( 14 / 202 ) قال الحراني سليمان بن سعيد بن مينا سمعت عبد الله بن عمر .. ولا يبعد ان يكون تصحيف و لكن ان لا ينوه ابن كثير الى ذلك فهذا من قلة امانته في النقل !.
وأي كان فلا تصح الرواية للإشتباه في راويه هل هو سعيد أو سليمان بن مينا او سليمان بن سعيد بن مينا .. ثم الا يعجب المرء من هذا الكاتب حتى يستدرك على الحسين ( ع ) سيد شباب أهل الجنة بكلمة لإبن عمرو بن العاص الذي كان على ميمنة الفئة الباغية في صفين و كان عامل معاوية على الكوفة قبل ان يعزله ..!سير اعلام النبلاء .. ترجمة عبد الله بن عمرو ..
نص الأكاذيب والتدليس في موقع افتراء ويب اضغط هنا والرد عليهم أدناه
مقتل الحسين
من قتل مع الحسين في كربلاء
حكم خروج الحسين
كيف نتعامل مع هذا الحدث
موقف يزيد من الحسين
من قتل الحسين ؟
من هم أهل الكوفة ؟
رأس الحسين
اختر اللون المناسب لأرضية الصفحة
+ نوشته شده در چهارشنبه چهارم بهمن 1385ساعت 2:13 توسط سید علی اصغر موسوی
GetBC(28);
نظر بدهید
یاحسین !
و أنتصـر الـــــدم على السيف
عن أبي هريرة قال : قال رسول الله صلى الله عليه وسلم : من أحب الحسن والحسين فقد أحبني ، ومن أبغضهما فقد أبغضني ترجمة الإمام الحسين - لابن عساكر ص 125
قال رسول الله ( ص) حسين مني و أنا منه أحب الله من أحب حسينا .الحسن و الحسين سبطان من الأسباط الترمذي - ابن ماجة - ابن عساكر
+ نوشته شده در چهارشنبه چهارم بهمن 1385ساعت 1:12 توسط سید علی اصغر موسوی
GetBC(27);
نظر بدهید
یاحسین
همسفر آه
چشم ها غرق تماشا ، که نیامد عباس
نگران بر لب دریا ، که نیامد عباس
اشک ها همسفر آه ، در آن لحظه ی تلخ
خسته از دیدن صحرا که ، نیامد عباس
کودکان منتظر او که مگر بر گردد
آه از این شوق تماشا ، که نیامد عباس؟!
بانگی از دور که در حنجره زخمی دارد
می کند فاش سخن را : که نیامد عباس
کودکی از دل خیمه ، به پدر می گوید :
تو ندیدیش ؟ بگو ، یا که نیامد عباس!
***
۱۳۷۸
+ نوشته شده در پنجشنبه بیست و هشتم دی 1385ساعت 1:31 توسط سید علی اصغر موسوی
GetBC(26);
نظر بدهید
+ نوشته شده در سه شنبه بیست و ششم دی 1385ساعت 11:59 توسط سید علی اصغر موسوی
GetBC(25);
نظر بدهید
ناد علیا مظهر العجائب
ناد علیا مظهر العجائب
بسم الله الرحمن الرحیم
نادِ علیًّاً مَظهَرَ العَجائِب
تَجِدهُ عَوناً لََکَ فی النوائِبِ
لي ِالیَ اللهِ حاجَتی و عَلَیهِ مُعَوَّّلی
کُلَّّما َامَرتَه و رَمیتُ مُنقَضی فی ظِلِ الله و یُظلِِلِ الله لي اَدعوکَ
کُلًّ هُمٍّ و غَمٍّ سَیَنجَلی
بِعَضَمَتِکَ یا الله
بِنُبُوَتِکَ یا محمد
بِوَلایَتِکَ یا علیُّ
یا علیُّ یا علیُّ
ادرکنی
بحقِّ لُطفِکَ الخفيِّ
الله اَکبَرَ
اَنَا مِن شَرِ اَعدائِکَ بَرِیءٌ
اَللهُ صَمَدی مِن عِندِکَ مَدَدی و عَلَیکَ مُعتَمِدی
بِحَقِّ ایّاک نعبد و ایّاک نَستَعینُ
یا اَبَا الغَیثِ اَغِثني
یا اَبَا الحََسَنَینِ اَدرِکنی
یا سَیفَ اللهِ ادرکنی
یا بابَ اللهِ ادرکنی
یا وَلِيَّ الله ادرکنی
بِحَقِّ لُطفِکَ الخَفِیِّ
یا قَهّارُ تَقَهَّرتَ بِالقَهرِ والقَهرُ في قَهرِ قَهرّکَ
یا قَهّارُ یا قاهِرَ العَدُّوِّ
یا والِیَ الوَلیِّ
یا مَظهَرَ العَجائِبِ یا مُرتَضی علیٌّ
رَمَیتَ مَن بَغی عَلَیَّ بِسَهمِ اللهِ و سَیفَ اللهِِ القاتِلِ
اُفَوِّضُ اَمری اِلَی اللهِ
اِنَّ اللهَ بَصیرٌ بِالعِبادِ
و ِالهُکُم اِلهٌ واحِدٌ لا الهَ اِلاَّ هُوَ الرَّحمنُ الرحیمُ
ادرکنی یا غیاثَ المُستَغیثینَ
یا دَلیلَ المُتَحَیِّرینَ
یا امانَ الخائفینَ
یا مُعینَ المُتوَکِّلینَ
یا راحِمَ المَساکینَ
یا اِلهَ العالمینَ
بِرَحمَتِکَ و صَلَی اللهُ عَلی سَیِّدِنا محمدٍ و الِهِ اَجمَعینَ
والحَمدُلِلهِ ربِّ العالَمینَ .
***
یاعلی مدد !
التماس دعا !
+ نوشته شده در یکشنبه هفدهم دی 1385ساعت 22:45 توسط سید علی اصغر موسوی
GetBC(24);
نظر بدهید
مرکز اسرار عالم علی !
مگر پرده از اسرار بر می دارد خداوند؟!
مگر حادثه ای شگفت در راه است؟!
کعبه را چه می شود! چرا خانه دوست، دلواپس لحظه هاست ؟!
این حجم آکنده از سنگ، قرار است از کدامین نور پذیرایی کند؟!
گویی خدا وند چشم ها را از شعشعه پرتو ذات خویش برحذر می دارد !
آیا خاک را پذیرایی از این نور میسر خواهد بود ؟!
گویی کعبه سرپوشی است برای چلچراغ آفرینش !
تبارک الله از این روز بشکوه!
مگر خدای قصد تماشای جلوات خویش ، در آینه کعبه دارد ؟!
باید از وهم و گمان گذشت؛ اینکه می شکافد هستی دیوار را !
اینکه می گیرد عنان از طاقت هستی چنین !
اینکه می آید فرود از اوج عرش آینه سان!
پرتو ذات الهی ، روح قرآن ؛ وارث عدل و عدالت ؛
شور محراب عبادت ، شاه مردان ، علی(ع) است !
علی(ع)!
******
علی (ع)!
ای سواد عنبرین نامت سودای زمین
مغز خاک از نکهت مشکین لباست نافه چین!
غنچه پژمرده ای از لاله زارت شمع طور
قطره افسرده ای از زمزمت دُر ثمین
در بیابان طلب یک العطش گوی تو خضر
در حریم قدس، یک پروانه ات ، روح الامین
طاق ابروی تو را تا دست قدرت نقش بست
قامت افلاک خم شد، راست شد پشت زمین !
هیچ تعریفی تو را زین به نمی دانم که شد
در تو پیدا گوهر پاک امیرالمومنین !
(میرزامحمد علی صائب تبریزی-ره-)
مولا جان ! امیر مومنان ! چیست راز وجودت ؟!
وجودی که حیرتیان کویت را شماره از ستاره بیرون و دل سپردگان گیسوی معرفتت را پایانی نیست !
کیستی تو ؟! تویی که شکوه نامت آسمان و زمین را به تواضع واداشته و کلام آسمانی خداوند (قرآن) در پی شمار مناقب تو هشتاد بار عظمت و شکوه تو را ستایش کرده است!
کیستی ، تو ای گوهر شگفت هستی که فضایل تو را سید بطحا ، حضرت محمد مصطفی (ص) عاشقانه می شمارد :
فرمود: به هر کس مولا من هستم ، علی (ع) مولای اوست !
فرمود: علی(ع) برای من، به مثل هارون برای حضرت موسی (ع)است !
فرمود: او برای من است و من برای او!
فرمود: علی (ع) برای من همانند خود من است؛ فرمانبرداری از او ، فرمانبرداری از من ، نافرمانی از او، نافرمانی از من، است !
فرمود: جنگ با علی (ع) جنگ با خداست و صلح با علی، صلح با خدا!
فرمود: دوست علی(ع)، دوست خدا و دشمن علی، دشمن خداست !
فرمود: علی حجت خداست و جانشین او در میان بندگان !
فرمود: دوست داشتن علی، ایمان و کینه او را به دل داشتن، از کفراست !
فرمود: حزب علی ، حزب خداست، حزب دشمنان علی، حزب شیطان!
فرمود: علی با حق است و حق با او و این از هم جدایی ناپذیرند تا در کنار حوض کوثر ملاقاتشان کنم !
فرمود: علی تقسیم کننده بهشت و دوزخ است !
فرمود: هر که از علی جدا شود ، در حقیقت ازمن بریده است و هر که از من جدا گردد، از خدایش بریده است !
فرمود: تنها رستگاران روز قیامت پیروان علی اند !
و اینکه فرمود: من و علی از یک نور آفریده شده ایم.
(خصال شیخ صدوق ج 1و2 )
تو کیستی ای شگفتی عالم خاک؟!
کیستی ای آسمانی ترین که خود را " بو تراب " نامیده ای؟!
که هستی ؟!
که بودی؟!
که بوده ای؟!
ای راز ناگشودنی!
چون لباس کعبه بر اندام بت زیبنده نیست
جز تو بر شخصی دگر نام : امیر المومنین !
*******
یا علی مدد !
الحسين عليه السلام في نظرة شيخ الناصبة ابن تيمية : وكان / في خروجه وقتله من الفساد مالم يكن يحصل لوقعد في بلده ، فإن ما قصده من تحصيل الخير ودفع الشر لم يحصل منه شيء ، بل زاد الشر بخروجه وقتله ، ونقص الخير بذلك ، وصار ذلك سببا لشر عظيم . وكان قتل الحسين مما أوجب الفتن ( منهاج السنة ج4 / 530 )
نقــول
في هذا الموضوع جاء كاتبه - بزعمه - يخبرنا القصة الحقيقية لمقتل السبط الشهيد عليه السلام ولم يرى الا ان ينقل عن ابن كثير الدمشقي هو وشيخه ابن تيمية ويستشهد باقوالهما بالرغم من انكارهما لكثير من الظواهر الكونية و خوارق العادات التي حدثت بعد مقتل الحسين ( ع ) ...!! وكأن كاتب هذا الموضوع لم يرى غيرهما يوافقه فجاء بكل غث من كتابيهما يدسه لنا لكي يخبرنا كما زعم بالقصة الحقيقية لمقتل الإمام الحسين عليه السلام ..فيا لله و لهذه القصة التي تعتمد على الكذب و الروايات الضعيفة و ترك الصحيحة و الحسنة منها - كما سنبينه - لتصحيح ما يريدون تصحيحه للطعن بالحسين ( ع ) و لتبرئة يزيد بن معاوية من دم الحسين عليه السلام !!.والأدهى من ذلك ان الكاتب اراد ان يظهر ان الحسين عليه السلام إنما خرج لخلافة زائلة و ملك عضوض و ليس للإصلاح .. بل ان في خروجه مفسدة تبعا لمقولة شيخه ابن تيمية !. فلا حول و لا قوة الا بالله العلي العظيم و سيعلم الذين ظلموا آل محمد أي منقلب ينقلبون ..ولقصده هذا اورد الكاتب 4 روايات عن بعض الصحابة ينصحون حسينا عليه السلام بعدم الخروج توهم بان خروجه ( ع ) لم يكن مجديا و بعضها توهم بانه ( ع ) خرج طلبا للدنيا وهي كالتالي :-1 ) .. قول ابن عمر للحسين عليه السلام : "( إني محدثك حديثا : إن جبريل أتى النبي فخيره بين الدنيا والآخرة فاختار الآخرة ولم يرد الدنيا ، الخ ) .. فابن عمر يرى الحسين ( ع ) بمنظاره عندما ابى مبايعة علي ( ع ) بينما
بايع يزيد وقبله معاوية وبنظرته تلك ظن ان الحسين مثله يريد الدنيا فحسب ولذلك نصحه بعدم الخروج لأنه لن يصيب من الدنيا شيئا ذاهلا عن ان الحسين ( ع ) لم يخرج طلبا للخلافة و انما لطلب الإصلاح في أمة جده ( ص ) .. 2 ) الرواية الثانية و هي رواية سفيان بسند صحيح - كما قال الكاتب بنفسه - عن ابن عباس أنه قال للحسين في ذلك : ( لولا أن يزري - يعيبني ويعيرني- بي وبك الناس لشبثت يدي من رأسك، فلم أتركك تذهب ) .. فقد بتره الكاتب لأنه رأى ان رد الحسين عليه السلام لإبن عباس :"( لأن أقتل في مكان كذا و كذا أحب إلي من أن أقتل في مكة )"
و قول ابن عباس :"( فكان هذا الذي سلى نفسي به ) " يهدم ما يريد ان يبينه و يدعيه و هو خروج الحسين عليه السلام طلبا للخلافة لا خوفا من إستحلال مكة بقتله فيه فما كان منه الا ان بتر رد الحسين عليه السلام و جواب ابن عباس .. وهكذا يفعل النواصب عليهم من الله ما يستحقون . 3 ) .. و اما قول عبد الله بن الزبير له : ( أين تذهب ؟ إلى قوم قتلوا أباك وطعنوا أخاك ؟) فهي كسابقتها في البتر فقد بتر الكاتب جواب الحسين عليه السلام "( لأن أقتل بمكان كذا و كذا أحب الي من ان تستحل بي يعني مكة )" لأنه لم يرق له ان يبين السبب الحقيقي لخروج ابا عبد الله عليه السلام من البيت الحرام الا و هو خوفه من استحلال مكة بقتله فيها و هي حرم ..على ان ابن الزبير امر الحسين بالخروج و قال له "( أما لو كان لي بها مثل شيعتك ما عدلت عنها )" و كلا القولين موجودين عند ابن كثير فلماذا اختار الكاتب القول الأول و بتره و ترك القول الآخر ؟.4 ) .. الرواية الرابعة و هي قول عبد الله بن عمرو بن العاص : (عجّل الحسين قدره، والله لو أدركته ما تركته يخرج إلا أن يغلبني). (رواه يحيى بن معين بسند صحيح ) .. فياله من صحيح وابن كثير غير اسم الراوي من سليمان بن سعيد بن مينا لعدم وجود راو بهذا الإسم الى سعيد بن مينا الثقة لكي يصحح الرواية !!و لو غيره الى سليمان بن مينا لكان يحتمل اما ان يغيره الى سعيد بن مينا فهذه المصيبة بعينها ..ففي تاريخ الشام لإبن عساكر ( 14 / 202 ) قال الحراني سليمان بن سعيد بن مينا سمعت عبد الله بن عمر .. ولا يبعد ان يكون تصحيف و لكن ان لا ينوه ابن كثير الى ذلك فهذا من قلة امانته في النقل !.
وأي كان فلا تصح الرواية للإشتباه في راويه هل هو سعيد أو سليمان بن مينا او سليمان بن سعيد بن مينا .. ثم الا يعجب المرء من هذا الكاتب حتى يستدرك على الحسين ( ع ) سيد شباب أهل الجنة بكلمة لإبن عمرو بن العاص الذي كان على ميمنة الفئة الباغية في صفين و كان عامل معاوية على الكوفة قبل ان يعزله ..!سير اعلام النبلاء .. ترجمة عبد الله بن عمرو ..
نص الأكاذيب والتدليس في موقع افتراء ويب اضغط هنا والرد عليهم أدناه
مقتل الحسين
من قتل مع الحسين في كربلاء
حكم خروج الحسين
كيف نتعامل مع هذا الحدث
موقف يزيد من الحسين
من قتل الحسين ؟
من هم أهل الكوفة ؟
رأس الحسين
اختر اللون المناسب لأرضية الصفحة
+ نوشته شده در چهارشنبه چهارم بهمن 1385ساعت 2:13 توسط سید علی اصغر موسوی
GetBC(28);
نظر بدهید
یاحسین !
و أنتصـر الـــــدم على السيف
عن أبي هريرة قال : قال رسول الله صلى الله عليه وسلم : من أحب الحسن والحسين فقد أحبني ، ومن أبغضهما فقد أبغضني ترجمة الإمام الحسين - لابن عساكر ص 125
قال رسول الله ( ص) حسين مني و أنا منه أحب الله من أحب حسينا .الحسن و الحسين سبطان من الأسباط الترمذي - ابن ماجة - ابن عساكر
+ نوشته شده در چهارشنبه چهارم بهمن 1385ساعت 1:12 توسط سید علی اصغر موسوی
GetBC(27);
نظر بدهید
یاحسین
همسفر آه
چشم ها غرق تماشا ، که نیامد عباس
نگران بر لب دریا ، که نیامد عباس
اشک ها همسفر آه ، در آن لحظه ی تلخ
خسته از دیدن صحرا که ، نیامد عباس
کودکان منتظر او که مگر بر گردد
آه از این شوق تماشا ، که نیامد عباس؟!
بانگی از دور که در حنجره زخمی دارد
می کند فاش سخن را : که نیامد عباس
کودکی از دل خیمه ، به پدر می گوید :
تو ندیدیش ؟ بگو ، یا که نیامد عباس!
***
۱۳۷۸
+ نوشته شده در پنجشنبه بیست و هشتم دی 1385ساعت 1:31 توسط سید علی اصغر موسوی
GetBC(26);
نظر بدهید
+ نوشته شده در سه شنبه بیست و ششم دی 1385ساعت 11:59 توسط سید علی اصغر موسوی
GetBC(25);
نظر بدهید
ناد علیا مظهر العجائب
ناد علیا مظهر العجائب
بسم الله الرحمن الرحیم
نادِ علیًّاً مَظهَرَ العَجائِب
تَجِدهُ عَوناً لََکَ فی النوائِبِ
لي ِالیَ اللهِ حاجَتی و عَلَیهِ مُعَوَّّلی
کُلَّّما َامَرتَه و رَمیتُ مُنقَضی فی ظِلِ الله و یُظلِِلِ الله لي اَدعوکَ
کُلًّ هُمٍّ و غَمٍّ سَیَنجَلی
بِعَضَمَتِکَ یا الله
بِنُبُوَتِکَ یا محمد
بِوَلایَتِکَ یا علیُّ
یا علیُّ یا علیُّ
ادرکنی
بحقِّ لُطفِکَ الخفيِّ
الله اَکبَرَ
اَنَا مِن شَرِ اَعدائِکَ بَرِیءٌ
اَللهُ صَمَدی مِن عِندِکَ مَدَدی و عَلَیکَ مُعتَمِدی
بِحَقِّ ایّاک نعبد و ایّاک نَستَعینُ
یا اَبَا الغَیثِ اَغِثني
یا اَبَا الحََسَنَینِ اَدرِکنی
یا سَیفَ اللهِ ادرکنی
یا بابَ اللهِ ادرکنی
یا وَلِيَّ الله ادرکنی
بِحَقِّ لُطفِکَ الخَفِیِّ
یا قَهّارُ تَقَهَّرتَ بِالقَهرِ والقَهرُ في قَهرِ قَهرّکَ
یا قَهّارُ یا قاهِرَ العَدُّوِّ
یا والِیَ الوَلیِّ
یا مَظهَرَ العَجائِبِ یا مُرتَضی علیٌّ
رَمَیتَ مَن بَغی عَلَیَّ بِسَهمِ اللهِ و سَیفَ اللهِِ القاتِلِ
اُفَوِّضُ اَمری اِلَی اللهِ
اِنَّ اللهَ بَصیرٌ بِالعِبادِ
و ِالهُکُم اِلهٌ واحِدٌ لا الهَ اِلاَّ هُوَ الرَّحمنُ الرحیمُ
ادرکنی یا غیاثَ المُستَغیثینَ
یا دَلیلَ المُتَحَیِّرینَ
یا امانَ الخائفینَ
یا مُعینَ المُتوَکِّلینَ
یا راحِمَ المَساکینَ
یا اِلهَ العالمینَ
بِرَحمَتِکَ و صَلَی اللهُ عَلی سَیِّدِنا محمدٍ و الِهِ اَجمَعینَ
والحَمدُلِلهِ ربِّ العالَمینَ .
***
یاعلی مدد !
التماس دعا !
+ نوشته شده در یکشنبه هفدهم دی 1385ساعت 22:45 توسط سید علی اصغر موسوی
GetBC(24);
نظر بدهید
مرکز اسرار عالم علی !
مگر پرده از اسرار بر می دارد خداوند؟!
مگر حادثه ای شگفت در راه است؟!
کعبه را چه می شود! چرا خانه دوست، دلواپس لحظه هاست ؟!
این حجم آکنده از سنگ، قرار است از کدامین نور پذیرایی کند؟!
گویی خدا وند چشم ها را از شعشعه پرتو ذات خویش برحذر می دارد !
آیا خاک را پذیرایی از این نور میسر خواهد بود ؟!
گویی کعبه سرپوشی است برای چلچراغ آفرینش !
تبارک الله از این روز بشکوه!
مگر خدای قصد تماشای جلوات خویش ، در آینه کعبه دارد ؟!
باید از وهم و گمان گذشت؛ اینکه می شکافد هستی دیوار را !
اینکه می گیرد عنان از طاقت هستی چنین !
اینکه می آید فرود از اوج عرش آینه سان!
پرتو ذات الهی ، روح قرآن ؛ وارث عدل و عدالت ؛
شور محراب عبادت ، شاه مردان ، علی(ع) است !
علی(ع)!
******
علی (ع)!
ای سواد عنبرین نامت سودای زمین
مغز خاک از نکهت مشکین لباست نافه چین!
غنچه پژمرده ای از لاله زارت شمع طور
قطره افسرده ای از زمزمت دُر ثمین
در بیابان طلب یک العطش گوی تو خضر
در حریم قدس، یک پروانه ات ، روح الامین
طاق ابروی تو را تا دست قدرت نقش بست
قامت افلاک خم شد، راست شد پشت زمین !
هیچ تعریفی تو را زین به نمی دانم که شد
در تو پیدا گوهر پاک امیرالمومنین !
(میرزامحمد علی صائب تبریزی-ره-)
مولا جان ! امیر مومنان ! چیست راز وجودت ؟!
وجودی که حیرتیان کویت را شماره از ستاره بیرون و دل سپردگان گیسوی معرفتت را پایانی نیست !
کیستی تو ؟! تویی که شکوه نامت آسمان و زمین را به تواضع واداشته و کلام آسمانی خداوند (قرآن) در پی شمار مناقب تو هشتاد بار عظمت و شکوه تو را ستایش کرده است!
کیستی ، تو ای گوهر شگفت هستی که فضایل تو را سید بطحا ، حضرت محمد مصطفی (ص) عاشقانه می شمارد :
فرمود: به هر کس مولا من هستم ، علی (ع) مولای اوست !
فرمود: علی(ع) برای من، به مثل هارون برای حضرت موسی (ع)است !
فرمود: او برای من است و من برای او!
فرمود: علی (ع) برای من همانند خود من است؛ فرمانبرداری از او ، فرمانبرداری از من ، نافرمانی از او، نافرمانی از من، است !
فرمود: جنگ با علی (ع) جنگ با خداست و صلح با علی، صلح با خدا!
فرمود: دوست علی(ع)، دوست خدا و دشمن علی، دشمن خداست !
فرمود: علی حجت خداست و جانشین او در میان بندگان !
فرمود: دوست داشتن علی، ایمان و کینه او را به دل داشتن، از کفراست !
فرمود: حزب علی ، حزب خداست، حزب دشمنان علی، حزب شیطان!
فرمود: علی با حق است و حق با او و این از هم جدایی ناپذیرند تا در کنار حوض کوثر ملاقاتشان کنم !
فرمود: علی تقسیم کننده بهشت و دوزخ است !
فرمود: هر که از علی جدا شود ، در حقیقت ازمن بریده است و هر که از من جدا گردد، از خدایش بریده است !
فرمود: تنها رستگاران روز قیامت پیروان علی اند !
و اینکه فرمود: من و علی از یک نور آفریده شده ایم.
(خصال شیخ صدوق ج 1و2 )
تو کیستی ای شگفتی عالم خاک؟!
کیستی ای آسمانی ترین که خود را " بو تراب " نامیده ای؟!
که هستی ؟!
که بودی؟!
که بوده ای؟!
ای راز ناگشودنی!
چون لباس کعبه بر اندام بت زیبنده نیست
جز تو بر شخصی دگر نام : امیر المومنین !
*******
یا علی مدد !
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