In the Name of Allah, the Beneficent, the Merciful
A Man of Paradise
Love is one of the inseparable ingredients of human’s life; we all love some people and express our love towards them, while avoid others and dissociate ourselves from them. But what are the criteria which govern choosing our friends and enemies? How can we know what true love and hatred is, and towards whom they should be expressed?
Hakam ibn Utaybah, a companion of Imam Baqir (PBUH) narrates the following story.
One day, we were sitting with Imam Baqir (PBUH) and the room was filled with people. At this time an old man holding a long staff entered the room. He stopped at the door and said, ”Peace be upon you, O son of the Messenger of Allah!” Imam Baqir (PBUH) replied to his greeting.
Then, the old man greeted all the audience and they replied his greeting. After that, he addressed the Imam (PBUH) by saying, ”O son of the Messenger of Allah! Let me sit beside you”.
Next, he continued by saying, ”I swear to Allah that I love you; and I love your friends; and my love towards you and your friends is not out of greed. I swear to Allah that I hate your enemies and avoid them; and I take Allah as my witness that this hatred and animosity is not because of any personal grudges with them. I consider lawful whatever you deem lawful, and I consider forbidden whatever you deem forbidden; I await the relief (Faraj) of your family. O son of the Messenger of Allah! Is there any hope for my salvation?”
Imam Baqir (PBUH) replied, ”Come closer! Come closer!” The Imam (PBUH) seated the man beside himself and said to him,
“O man! A person asked the same question from my father Ali ibn Hussain (PBUH). My father responded by saying, ‘If you die in this state, you will meet with the Messenger of Allah (PBUH&HP), Ali (PBUH), Hassan (PBUH), Hussain (PBUH), and Ali ibn Hussain (PBUH); your heart will be consoled, and you will become calm; you will be pleased and your eyes will be brightened. When your life reaches here (he pointed to his neck), you will face the angels responsible for registering your deeds with ease and pleasure. Moreover some things will happen to you in your life that will brighten your eyes, and you will be with us in an honorable position”.
The old man became so excited after hearing this status that he wanted the Imam (PBUH) to repeat his words. Thus, he said, ”O son of the Messenger of Allah! What did you just say?”
Imam Baqir (PBUH) repeated his statement. Then, the man said, ”Allah is great! O Aba Ja’far! If I die, I will meet with the Messenger of Allah (PBUH&HP), Ali (PBUH), Hassan (PBUH), Hussain (PBUH), and Ali ibn Hussain (PBUH)? My heart will be consoled, my eyes will be brightened, and I will be pleased? I will face the angels responsible for registering my deeds with ease and pleasure, and will be with us in an honorable position?
He said these words and started crying loudly, and after a while, he bid farewell and left the room.
Imam Baqir (PBUH) kept watching the man with a special attention as long as he was walking out. When he was gone, he turned towards the people and said, ”Whoever wishes to see a man of Paradise may look at this man (1)”.
Indeed, as Imam Baqir (PBUH) has taught us, these two great properties everyone has, namely love and hatred, become valuable only when they are in accordance with the Divine principles and logical criteria, not worldly intentions. So how do we apply our love and hatred, and what do we exchange them for?
(The above is a selection taken from “The Practical Lifestyle of the Ahl al-Bayt (PBUT), Imam Baqir (PBUH)”, by Sayyid Kadhim Arfa’)
The Roshd Website congratulates all Muslims, especially you dear friend, upon the 3rd of Safar, the birthday anniversary of the heir of Prophetic knowledge and the fifth generation of the purified family, Imam Muhammad al-Baqir (PBUH).
In the name of Allah, the Beneficent, the Merciful
Who is at Fault?
The knowledge of the Imams (PBUT) is a gem that sheds guidance. Their knowledge is like the shining sun which is always beneficial in any conditions and periods of time. Based on this fact even in their childhood, the Imams (PBUT) had the ability to answer questions in such a way that would stun their enemies. The following narration is an example of this matter.
Once, Abu Hanifah and Abdullah ibn Muslim arrive in Medinah. Abdullah says, “One of the great scholars of the Family of Muhammad (PBUH&HP) whose name is Ja’far ibn Muhammad (PBUT) lives here. Let us visit him and gain some knowledge.” When they arrive at the Imam’s house, they notice that a group of Shiite scholars are standing outside the Imam’s house, and waiting for the Imam to come out or be permitted to go inside. Meanwhile a young boy exits the house, and the scholars stand up out of respect for this young boy. Abu Hanifah asks, “Son of Muslim, who is this boy?”
Abdullah ibn Muslim says, “He is Musa, son of Ja’far ibn Muhammad.”
Abu Hanifah, “By Allah, I will make him ashamed in front of his followers.”
Abdullah replies, “You will never be able to do such.”
Abu Hanifah says, “By Allah, I will do as I said.” He then turned to Imam Kadhim (PBUH) and asked, “O boy, who commits a sin?”
Imam Kadhim (PBUH) answers, “O Sheikh, it depends on three cases. In case one sin is committed by Allah, and man is not responsible. If this is the case, then it is not suitable for the judge to punish man for a sin he did not do. Case two suggests that sin is committed by both man and Allah. If this be the case, Allah would be the more powerful partner, and it is not suitable for the stronger partner to punish the weaker partner. And finally case three suggests that sin is committed only by man, the servant, and not by Allah. In this case, if Allah pleases He can forgive otherwise He will punish.
Abdullah narrates, “Abu Hanifah became so quiet as if he had swallowed a rock. So I asked him, 'Did I not tell you not to bother the grandson of the Messenger of Allah (PBUH&HP)?”
Indeed it is only an Imam that can answer the questioner at such a young age. A short, but comprehensive reply, which is taught as one of the most fundamental issues in teachings about the concept of Adl, Justice of Allah in the school of thought of Ahl al-Bayt (PBUT). Considering the freedom and the power of choosing which Allah (SWT) has bestowed us, when we do an action willingly, that action is only attributed to us and we are the doer of that action. So if we sin, we deserve punishment. It is not fair to blame others or even the Lord for committing sins .(1) Under this case, reward and punishment, Paradise and Hell, make sense and have true meaning. Based on this fact, the principle of Adl (Divine Justice) has become one of the principles of religion in Shia Islam.
(The above is a selection from “Al-Ihtijaj Ala Ahl al-Lijaj, vol. 2, pp. 387, By Late Allamah Tabarsi (with some changes))
Roshd Islamic Shia Website congratulates all Muslims, especially you dear friend on the 7th of Safar, the birth anniversary of the seventh divine chosen leader, the treasure of divine knowledge, Imam Musa ibn Ja’far al-Kadhim (PBUH).
Roshd Islamic Shia Website
Footnote:
1. Imam Ali (PBUH) says in this respect, “... Justice is such that you do not accuse God of Sin.” (I’lam al Waraa, p. 291).
Similarly Imam Sadiq (PBUH) says, “Justice is such that you do not accuse your Lord of what your Lord reprimands you of.” (Tohid Saduq, p. 96)
In the Name of Allah, the Beneficent, the Merciful
The Exemplar of the Lovers
"O Lord! Extend my life for as long as it is spent in obeying You…"
(Sahifah Sajjadiah, Supplication 20, Part of Phrase 5)
The blessed life of Imam Sajjad (PBUH) exhibited spectacular examples of obeying Allah (SWT). He demonstrated a valuable manifestation of the aforementioned phrase of Sahifah Sajjadiah through helping the poor, compiling precious collections of supplications, and performing continuous acts of worship. Nevertheless, one of the beauties of the life of Imam Sajjad (PBUH) was his persistent lamentation and mourning over the tragedies of his respected father, Imam Hussain (PBUH).
One of the servants of Imam Sajjad (PBUH) has narrated that,
“One day, Imam Sajjad (PBUH) went to the desert. I followed him and watched him while I was hiding. He put his head on a hard stone, started crying, and repeated a statement one thousand times. After that, he raised his head while his face and beard were covered with his tears. There, I approached him and said, ’O my master! Is it not time for your grief and lamentation to come to an end?"
Imam Sajjad (PBUH) replied,
"Woe on to you! Prophet Jacob (PBUH) had twelve sons; however, when Allah (SWT) took away one of them, grief overtook him so much that his hair was whitened, his back was bent, and he lost his vision due to excessive crying, even though his son was actually alive. But I witnessed with my own eyes how my father, my brother, and seventeen of my family members were killed. So how do you expect my sadness to be relieved or my lamentation to be over?"
The abundant grief and endless lamentation of Imam Sajjad (PBUH) is not just a sign of a son's love towards his father; rather, it is based on the special knowledge and recognition he has of the status and position of a person such as Imam Hussain (PBUH).
Nonetheless, the eagerness for participating in the gatherings of mourning over Imam Hussain (PBUH) may result in a spiritual richness, in a sense that one would feel he/she is needless of endeavoring in the other acts of worship emphasized by the Ahl al-Bayt (PBUT). Thus, it is important to recognize how Imam Sajjad (PBUH) mourned over his father, as described by Imam Sadiq (PBUH),
“Zain al-Aabedin (PBUH) (Imam Sajjad (PBUH)) used to cry over his father for his entire life after the incident of Ashura. During this period, he used to fast in the days and worship at nights. When it was time to break his fast and he was offered food and water, he used to say, ‘The grandson of the Messenger of Allah (PBUH&HP) was martyred while he was hungry and thirsty’, and he used to repeat this statement and cry continuously. He used to be like this until the day he passed away".
As the founder and main establisher of mourning over Imam Hussain (PBUH), Imam Sajjad (PBUH) used to attend mourning over the tragedies of his father along with other acts of worship, such as fasting and nightly prayers. Considering this sample Imam Sajjad (PBUH) has put forward for the lovers of the martyr of Karbala (Imam Hussain (PBUH)), can one suffice to mourning over Imam Hussain (PBUH) and ignore the tradition of Imam Sajjad (PBUH) in obeying and worshipping Allah (SWT)?!
(The above is a selection taken from "Al-Luhuf ala Ghatla al-Tofoof (Tragedies of the martyrs of Karbala)"(1), by Great Scholar Sayyid ibn Tawus (with some changes and additions))
The Roshd Website offers condolences to all Muslims, especially you dear friend, upon the 25th of Muharram, the anniversary of the martyrdom of the pioneer of the lovers and the beautifier of the worshippers, Imam Ali ibn Hussain al-Sajjad (PBUH).
Roshd Islamic Shia Website
Footnote:
1. The reference used for this article is the Persian translation of this book by Farajullah Ilahi.
Comments
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i am from Saudi Arabia
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thanx
A Man of Paradise
Love is one of the inseparable ingredients of human’s life; we all love some people and express our love towards them, while avoid others and dissociate ourselves from them. But what are the criteria which govern choosing our friends and enemies? How can we know what true love and hatred is, and towards whom they should be expressed?
Hakam ibn Utaybah, a companion of Imam Baqir (PBUH) narrates the following story.
One day, we were sitting with Imam Baqir (PBUH) and the room was filled with people. At this time an old man holding a long staff entered the room. He stopped at the door and said, ”Peace be upon you, O son of the Messenger of Allah!” Imam Baqir (PBUH) replied to his greeting.
Then, the old man greeted all the audience and they replied his greeting. After that, he addressed the Imam (PBUH) by saying, ”O son of the Messenger of Allah! Let me sit beside you”.
Next, he continued by saying, ”I swear to Allah that I love you; and I love your friends; and my love towards you and your friends is not out of greed. I swear to Allah that I hate your enemies and avoid them; and I take Allah as my witness that this hatred and animosity is not because of any personal grudges with them. I consider lawful whatever you deem lawful, and I consider forbidden whatever you deem forbidden; I await the relief (Faraj) of your family. O son of the Messenger of Allah! Is there any hope for my salvation?”
Imam Baqir (PBUH) replied, ”Come closer! Come closer!” The Imam (PBUH) seated the man beside himself and said to him,
“O man! A person asked the same question from my father Ali ibn Hussain (PBUH). My father responded by saying, ‘If you die in this state, you will meet with the Messenger of Allah (PBUH&HP), Ali (PBUH), Hassan (PBUH), Hussain (PBUH), and Ali ibn Hussain (PBUH); your heart will be consoled, and you will become calm; you will be pleased and your eyes will be brightened. When your life reaches here (he pointed to his neck), you will face the angels responsible for registering your deeds with ease and pleasure. Moreover some things will happen to you in your life that will brighten your eyes, and you will be with us in an honorable position”.
The old man became so excited after hearing this status that he wanted the Imam (PBUH) to repeat his words. Thus, he said, ”O son of the Messenger of Allah! What did you just say?”
Imam Baqir (PBUH) repeated his statement. Then, the man said, ”Allah is great! O Aba Ja’far! If I die, I will meet with the Messenger of Allah (PBUH&HP), Ali (PBUH), Hassan (PBUH), Hussain (PBUH), and Ali ibn Hussain (PBUH)? My heart will be consoled, my eyes will be brightened, and I will be pleased? I will face the angels responsible for registering my deeds with ease and pleasure, and will be with us in an honorable position?
He said these words and started crying loudly, and after a while, he bid farewell and left the room.
Imam Baqir (PBUH) kept watching the man with a special attention as long as he was walking out. When he was gone, he turned towards the people and said, ”Whoever wishes to see a man of Paradise may look at this man (1)”.
Indeed, as Imam Baqir (PBUH) has taught us, these two great properties everyone has, namely love and hatred, become valuable only when they are in accordance with the Divine principles and logical criteria, not worldly intentions. So how do we apply our love and hatred, and what do we exchange them for?
(The above is a selection taken from “The Practical Lifestyle of the Ahl al-Bayt (PBUT), Imam Baqir (PBUH)”, by Sayyid Kadhim Arfa’)
The Roshd Website congratulates all Muslims, especially you dear friend, upon the 3rd of Safar, the birthday anniversary of the heir of Prophetic knowledge and the fifth generation of the purified family, Imam Muhammad al-Baqir (PBUH).
Roshd Islamic Shia Website
Footnote:
1. Al-Kafi, vol. 8, pp. 77-78
Who is at Fault?
The knowledge of the Imams (PBUT) is a gem that sheds guidance. Their knowledge is like the shining sun which is always beneficial in any conditions and periods of time. Based on this fact even in their childhood, the Imams (PBUT) had the ability to answer questions in such a way that would stun their enemies. The following narration is an example of this matter.
Once, Abu Hanifah and Abdullah ibn Muslim arrive in Medinah. Abdullah says, “One of the great scholars of the Family of Muhammad (PBUH&HP) whose name is Ja’far ibn Muhammad (PBUT) lives here. Let us visit him and gain some knowledge.” When they arrive at the Imam’s house, they notice that a group of Shiite scholars are standing outside the Imam’s house, and waiting for the Imam to come out or be permitted to go inside. Meanwhile a young boy exits the house, and the scholars stand up out of respect for this young boy. Abu Hanifah asks, “Son of Muslim, who is this boy?”
Abdullah ibn Muslim says, “He is Musa, son of Ja’far ibn Muhammad.”
Abu Hanifah, “By Allah, I will make him ashamed in front of his followers.”
Abdullah replies, “You will never be able to do such.”
Abu Hanifah says, “By Allah, I will do as I said.” He then turned to Imam Kadhim (PBUH) and asked, “O boy, who commits a sin?”
Imam Kadhim (PBUH) answers, “O Sheikh, it depends on three cases. In case one sin is committed by Allah, and man is not responsible. If this is the case, then it is not suitable for the judge to punish man for a sin he did not do. Case two suggests that sin is committed by both man and Allah. If this be the case, Allah would be the more powerful partner, and it is not suitable for the stronger partner to punish the weaker partner. And finally case three suggests that sin is committed only by man, the servant, and not by Allah. In this case, if Allah pleases He can forgive otherwise He will punish.
Abdullah narrates, “Abu Hanifah became so quiet as if he had swallowed a rock. So I asked him, 'Did I not tell you not to bother the grandson of the Messenger of Allah (PBUH&HP)?”
Indeed it is only an Imam that can answer the questioner at such a young age. A short, but comprehensive reply, which is taught as one of the most fundamental issues in teachings about the concept of Adl, Justice of Allah in the school of thought of Ahl al-Bayt (PBUT). Considering the freedom and the power of choosing which Allah (SWT) has bestowed us, when we do an action willingly, that action is only attributed to us and we are the doer of that action. So if we sin, we deserve punishment. It is not fair to blame others or even the Lord for committing sins .(1) Under this case, reward and punishment, Paradise and Hell, make sense and have true meaning. Based on this fact, the principle of Adl (Divine Justice) has become one of the principles of religion in Shia Islam.
(The above is a selection from “Al-Ihtijaj Ala Ahl al-Lijaj, vol. 2, pp. 387, By Late Allamah Tabarsi (with some changes))
Roshd Islamic Shia Website congratulates all Muslims, especially you dear friend on the 7th of Safar, the birth anniversary of the seventh divine chosen leader, the treasure of divine knowledge, Imam Musa ibn Ja’far al-Kadhim (PBUH).
Roshd Islamic Shia Website
Footnote:
1. Imam Ali (PBUH) says in this respect, “... Justice is such that you do not accuse God of Sin.” (I’lam al Waraa, p. 291).
Similarly Imam Sadiq (PBUH) says, “Justice is such that you do not accuse your Lord of what your Lord reprimands you of.” (Tohid Saduq, p. 96)
The Exemplar of the Lovers
"O Lord! Extend my life for as long as it is spent in obeying You…"
(Sahifah Sajjadiah, Supplication 20, Part of Phrase 5)
The blessed life of Imam Sajjad (PBUH) exhibited spectacular examples of obeying Allah (SWT). He demonstrated a valuable manifestation of the aforementioned phrase of Sahifah Sajjadiah through helping the poor, compiling precious collections of supplications, and performing continuous acts of worship. Nevertheless, one of the beauties of the life of Imam Sajjad (PBUH) was his persistent lamentation and mourning over the tragedies of his respected father, Imam Hussain (PBUH).
One of the servants of Imam Sajjad (PBUH) has narrated that,
“One day, Imam Sajjad (PBUH) went to the desert. I followed him and watched him while I was hiding. He put his head on a hard stone, started crying, and repeated a statement one thousand times. After that, he raised his head while his face and beard were covered with his tears. There, I approached him and said, ’O my master! Is it not time for your grief and lamentation to come to an end?"
Imam Sajjad (PBUH) replied,
"Woe on to you! Prophet Jacob (PBUH) had twelve sons; however, when Allah (SWT) took away one of them, grief overtook him so much that his hair was whitened, his back was bent, and he lost his vision due to excessive crying, even though his son was actually alive. But I witnessed with my own eyes how my father, my brother, and seventeen of my family members were killed. So how do you expect my sadness to be relieved or my lamentation to be over?"
The abundant grief and endless lamentation of Imam Sajjad (PBUH) is not just a sign of a son's love towards his father; rather, it is based on the special knowledge and recognition he has of the status and position of a person such as Imam Hussain (PBUH).
Nonetheless, the eagerness for participating in the gatherings of mourning over Imam Hussain (PBUH) may result in a spiritual richness, in a sense that one would feel he/she is needless of endeavoring in the other acts of worship emphasized by the Ahl al-Bayt (PBUT). Thus, it is important to recognize how Imam Sajjad (PBUH) mourned over his father, as described by Imam Sadiq (PBUH),
“Zain al-Aabedin (PBUH) (Imam Sajjad (PBUH)) used to cry over his father for his entire life after the incident of Ashura. During this period, he used to fast in the days and worship at nights. When it was time to break his fast and he was offered food and water, he used to say, ‘The grandson of the Messenger of Allah (PBUH&HP) was martyred while he was hungry and thirsty’, and he used to repeat this statement and cry continuously. He used to be like this until the day he passed away".
As the founder and main establisher of mourning over Imam Hussain (PBUH), Imam Sajjad (PBUH) used to attend mourning over the tragedies of his father along with other acts of worship, such as fasting and nightly prayers. Considering this sample Imam Sajjad (PBUH) has put forward for the lovers of the martyr of Karbala (Imam Hussain (PBUH)), can one suffice to mourning over Imam Hussain (PBUH) and ignore the tradition of Imam Sajjad (PBUH) in obeying and worshipping Allah (SWT)?!
(The above is a selection taken from "Al-Luhuf ala Ghatla al-Tofoof (Tragedies of the martyrs of Karbala)"(1), by Great Scholar Sayyid ibn Tawus (with some changes and additions))
The Roshd Website offers condolences to all Muslims, especially you dear friend, upon the 25th of Muharram, the anniversary of the martyrdom of the pioneer of the lovers and the beautifier of the worshippers, Imam Ali ibn Hussain al-Sajjad (PBUH).
Roshd Islamic Shia Website
Footnote:
1. The reference used for this article is the Persian translation of this book by Farajullah Ilahi.
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